Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Khuddakanikāye

In the Khuddaka Nikāya

Dhammapada-aṭṭhakathā

The Commentary on the Dhammapada

(Dutiyo bhāgo)

(Part Two)

9. Pāpavaggo

9. The Chapter on Evil

1. Cūḷekasāṭakabrāhmaṇavatthu

1. The Story of the Brahmin Cūḷekasāṭaka

Abhittharetha [Pg.1] kalyāṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷekasāṭakabrāhmaṇaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this discourse on the Dhamma concerning the brahmin Cūḷekasāṭaka, beginning with the words, “One should hasten to do good.”

Vipassidasabalassa kālasmiñhi mahāekasāṭakabrāhmaṇo nāma ahosi, ayaṃ pana etarahi sāvatthiyaṃ cūḷekasāṭako nāma. Tassa hi eko nivāsanasāṭako ahosi, brāhmaṇiyāpi eko. Ubhinnampi ekameva pārupanaṃ, bahi gamanakāle brāhmaṇo vā brāhmaṇī vā taṃ pārupati. Athekadivasaṃ vihāre dhammassavane ghosite brāhmaṇo āha – ‘‘bhoti dhammassavanaṃ ghositaṃ, kiṃ divā dhammassavanaṃ gamissasi, udāhu rattiṃ. Pārupanassa hi abhāvena na sakkā amhehi ekato gantu’’nti. Brāhmaṇī, ‘‘sāmi, ahaṃ divā gamissāmī’’ti sāṭakaṃ pārupitvā agamāsi. Brāhmaṇo divasabhāgaṃ gehe vītināmetvā rattiṃ gantvā satthu purato nisinnova dhammaṃ assosi. Athassa sarīraṃ pharamānā pañcavaṇṇā pīti uppajji. So satthāraṃ pūjitukāmo hutvā ‘‘sace imaṃ sāṭakaṃ [Pg.2] dassāmi, neva brāhmaṇiyā, na mayhaṃ pārupanaṃ bhavissatī’’ti cintesi. Athassa maccheracittānaṃ sahassaṃ uppajji, punekaṃ saddhācittaṃ uppajji. Taṃ abhibhavitvā puna maccherasahassaṃ uppajji. Itissa balavamaccheraṃ bandhitvā gaṇhantaṃ viya saddhācittaṃ paṭibāhatiyeva. Tassa ‘‘dassāmi, na dassāmī’’ti cintentasseva paṭhamayāmo apagato, majjhimayāmo sampatto. Tasmimpi dātuṃ nāsakkhi. Pacchimayāme sampatte so cintesi – ‘‘mama saddhācittena maccheracittena ca saddhiṃ yujjhantasseva dve yāmā vītivattā, idaṃ mama ettakaṃ maccheracittaṃ vaḍḍhamānaṃ catūhi apāyehi sīsaṃ ukkhipituṃ na dassati, dassāmi na’’nti. So maccherasahassaṃ abhibhavitvā saddhācittaṃ purecārikaṃ katvā sāṭakaṃ ādāya satthu pādamūle ṭhapetvā ‘‘jitaṃ me, jitaṃ me’’ti tikkhattuṃ mahāsaddamakāsi.

Indeed, in the time of the Buddha Vipassī, there was a brahmin named Mahāekasāṭaka. Now, however, in Sāvatthī, this same person was named Cūḷekasāṭaka. He had one lower garment, and the brahmin's wife also had one. For both of them, there was only one upper robe. When going outside, either the brahmin or the brahmin's wife would wear it. Then one day, when a Dhamma talk was announced at the monastery, the brahmin said, “My dear, a Dhamma talk has been announced. Will you go to listen during the day, or at night? Indeed, due to the lack of an upper robe, it is not possible for us to go together.” The brahmin's wife said, “Master, I will go during the day,” and wearing the upper robe, she went. The brahmin, having spent the daytime at home, went at night and, sitting before the Teacher, listened to the Dhamma. Then, five-colored joy arose, pervading his entire body. He, wishing to make an offering to the Teacher, thought, “If I give this upper robe, there will be no covering for my wife, nor for me.” Then a thousand thoughts of stinginess arose in him. Again, a thought of faith arose. Overcoming that, a thousand thoughts of stinginess arose again. Thus, his powerful stinginess, as if binding and seizing it, kept obstructing his mind of faith. For him, while thinking, “I will give, I will not give,” the first watch of the night passed. The middle watch arrived. Even then, he was not able to give. When the last watch arrived, he thought: “While my mind of faith has been battling with my mind of stinginess, two watches have passed. This stingy mind of mine, if it keeps growing, will not allow me to lift my head from the four woeful states. I shall give it!” He, having overcome the thousand thoughts of stinginess and making the mind of faith his forerunner, took the upper robe, placed it at the Teacher’s feet, and made a great sound three times, saying, “I have won! I have won!”

Rājā pasenadi kosalo dhammaṃ suṇanto taṃ saddaṃ sutvā ‘‘pucchatha naṃ, kiṃ kira tena jita’’nti āha. So rājapurisehi pucchito tamatthaṃ ārocesi. Taṃ sutvā rājā ‘‘dukkaraṃ kataṃ brāhmaṇena, saṅgahamassa karissāmī’’ti ekaṃ sāṭakayugaṃ dāpesi. So tampi tathāgatasseva adāsi. Puna rājā dve cattāri aṭṭha soḷasāti dviguṇaṃ katvā dāpesi. So tānipi tathāgatasseva adāsi. Athassa rājā dvattiṃsa yugāni dāpesi. Brāhmaṇo ‘‘attano aggahetvā laddhaṃ laddhaṃ vissajjesiyevā’’ti vādamocanatthaṃ tato ekaṃ yugaṃ attano, ekaṃ brāhmaṇiyāti dve yugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Rājā pana tasmiṃ sattakkhattumpi dadante puna dātukāmoyeva ahosi. Pubbe mahāekasāṭako catusaṭṭhiyā sāṭakayugesu dve aggahesi, ayaṃ pana dvattiṃsāya laddhakāle dve aggahesi. Rājā purise āṇāpesi – ‘‘dukkaraṃ bhaṇe brāhmaṇena kataṃ, antepure mama dve kambalāni āharāpeyyāthā’’ti. Te tathā kariṃsu. Rājā satasahassagghanake dve kambale dāpesi. Brāhmaṇo ‘‘na ime mama sarīre upayogaṃ arahanti, buddhasāsanasseva ete anucchavikā’’ti ekaṃ kambalaṃ antogandhakuṭiyaṃ satthu sayanassa upari vitānaṃ katvā bandhi, ekaṃ attano ghare nibaddhaṃ bhuñjantassa bhikkhuno bhattakiccaṭṭhāne vitānaṃ katvā bandhi. Rājā sāyanhasamaye [Pg.3] satthu santikaṃ gantvā taṃ kambalaṃ sañjānitvā, ‘‘bhante, kena pūjā katā’’ti pucchitvā ‘‘ekasāṭakenā’’ti vutte ‘‘brāhmaṇo mama pasādaṭṭhāneyeva pasīdatī’’ti vatvā ‘‘cattāro hatthī cattāro asse cattāri kahāpaṇasahassāni catasso itthiyo catasso dāsiyo cattāro purise caturo gāmavare’’ti evaṃ yāva sabbasatā cattāri cattāri katvā sabbacatukkaṃ nāma assa dāpesi.

King Pasenadi of Kosala, while listening to the Dhamma, heard that sound and said, “Ask him. What is it that he has won?” When questioned by the king’s men, he related the matter. Hearing this, the king said, “A difficult deed has been done by the brahmin. I shall bestow a gift upon him,” and had a pair of garments given. He gave that also to the Tathāgata. Again, the king, doubling the amount each time, had two, four, eight, and sixteen pairs given. He gave all of those also to the Tathāgata. Then the king had thirty-two pairs given to him. To avoid the criticism that “he does not take anything for himself, but gives away everything he receives,” the brahmin took one pair for himself and one for his wife from those, and gave the remaining thirty pairs to the Tathāgata. But the king, even while giving to him for the seventh time, was still desirous of giving more. Previously, Mahāekasāṭaka had taken two out of sixty-four pairs of garments, but this one, when he received thirty-two pairs, took two. The king commanded his men, “Sirs, a difficult deed has been done by the brahmin. Bring my two blankets from the inner palace.” They did so. The king had two blankets, each worth a hundred thousand, given. The brahmin thought, “These are not fit for use on my body; they are suitable for the Buddha’s Dispensation.” He made one blanket into a canopy and hung it above the Teacher’s bed inside the Fragrant Cell. The other he made into a canopy and hung in his own house, at the place for the meal of a monk who regularly ate there. In the evening, the king went to the Teacher and, recognizing the blanket, asked, “Venerable Sir, by whom was this offering made?” When it was said, “By the one with a single robe,” the king said, “The brahmin has faith in the very same object of my faith,” and thus for all seven categories, giving four of each, he had the gift called ‘the all-fours’ bestowed upon him: four elephants, four horses, four thousand kahāpaṇas, four women, four female slaves, four male servants, and four excellent villages.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘aho acchariyaṃ cūḷekasāṭakassa kammaṃ, taṃmuhuttameva sabbacatukkaṃ labhi, idāni katena kalyāṇakammena ajjameva vipāko dinno’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, sacāyaṃ ekasāṭako paṭhamayāme mayhaṃ dātuṃ asakkhissa, sabbasoḷasakaṃ alabhissa. Sace majjhimayāme asakkhissa, sabbaṭṭhakaṃ alabhissa. Balavapacchimayāme dinnattā panesa sabbacatukkaṃ labhi. Kalyāṇakammaṃ karontena hi uppannaṃ cittaṃ ahāpetvā taṅkhaṇaññeva kātabbaṃ. Dandhaṃ kataṃ kusalañhi sampattiṃ dadamānaṃ dandhameva dadāti, tasmā cittuppādasamanantarameva kalyāṇakammaṃ kātabba’’nti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

The monks raised a discussion in the Dhamma hall: “Oh, how astonishing is the deed of Cūḷekasāṭaka! In a single moment, he received the ‘all-fours’ gift. A wholesome deed done just now has given its fruit this very day!” The Teacher arrived and asked, “Monks, for what discussion are you now gathered?” When it was said, “For this one,” he replied, “Monks, if this Ekasāṭaka had been able to give to me in the first watch, he would have received the ‘all-sixteens’ gift. If he had been able to give in the middle watch, he would have received the ‘all-eights’ gift. But because he gave in the last watch, he received the ‘all-fours’ gift. Indeed, when one is doing a wholesome deed, the thought that has arisen should not be allowed to diminish; it should be acted upon in that very moment. For a wholesome deed done slowly, when it gives its reward, gives it slowly. Therefore, a wholesome deed should be done immediately after the thought arises.” And connecting the narrative, while teaching the Dhamma, he spoke this verse:

116.

116.

‘‘Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;

Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano’’ti.

One should hasten in good deeds; one should restrain the mind from evil. For the mind of one who is slow in doing merit delights in evil.

Tattha abhittharethāti turitaturitaṃ sīghasīghaṃ kareyyāti attho. Gihinā vā hi ‘‘salākabhattadānādīsu kiñcideva kusalaṃ karissāmī’’ti citte uppanne yathā aññe okāsaṃ na labhanti, evaṃ ‘‘ahaṃ pure, ahaṃ pure’’ti turitaturitameva kātabbaṃ. Pabbajitena vā upajjhāyavattādīni karontena aññassa okāsaṃ adatvā ‘‘ahaṃ pure, ahaṃ pure’’ti turitaturitameva kātabbaṃ. Pāpā cittanti kāyaduccaritādipāpakammato vā akusalacittuppādato vā sabbathāmena cittaṃ nivāraye. Dandhañhi karototi yo pana ‘‘dassāmi, na dassāmi sampajjissati nu kho me, no’’ti evaṃ cikkhallamaggena gacchanto viya dandhaṃ puññaṃ karoti, tassa ekasāṭakassa viya [Pg.4] maccherasahassaṃ pāpaṃ okāsaṃ labhati. Athassa pāpasmiṃ ramatī mano, kusalakammakaraṇakāleyeva hi cittaṃ kusale ramati, tato muccitvā pāpaninnameva hotīti.

Therein, 'abhittharetha' means one should act very quickly, very swiftly. For a householder, when the thought arises, 'I will perform some wholesome deed, such as giving ticket-food and so forth,' it should be done very, very quickly, thinking, 'I first, I first,' so that others do not get an opportunity. Or, for one who has gone forth, while performing duties such as those towards one's preceptor, it should be done very, very quickly, thinking, 'I first, I first,' without giving an opportunity to another. 'pāpā cittaṃ' means one should restrain the mind from evil in every way, whether from evil action such as bodily misconduct, or from the arising of an unwholesome thought. As for 'one who does merit slowly,' whoever does merit slowly, like one going on a muddy path, thinking, 'I will give, I will not give; will it be accomplished for me, or not?', for that person, as in the case of Ekasāṭaka, the evil of a thousandfold stinginess gets an opportunity. Then their mind delights in evil. Indeed, it is only at the time of performing a wholesome deed that the mind delights in the wholesome; being freed from that, it becomes inclined only towards evil.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the verse, many attained the fruit of stream-entry and so forth.

Cūḷekasāṭakabrāhmaṇavatthu paṭhamaṃ.

The First Story of the Brahmin Cūḷekasāṭaka.

2. Seyyasakattheravatthu

2. The Story of the Elder Seyyasaka

Pāpañca purisoti imaṃ dhammadesanaṃ satthā jetavane viharanto seyyasakattheraṃ ārabbha kathesi.

While dwelling in the Jeta Grove, the Teacher delivered this Dhamma discourse beginning with 'Pāpañce puriso,' concerning the Elder Seyyasaka.

So hi lāḷudāyittherassa saddhivihāriko, attano anabhiratiṃ tassa ārocetvā tena paṭhamasaṅghādisesakamme samādapito uppannuppannāya anabhiratiyā taṃ kammamakāsi (pārā. 234). Satthā tassa kiriyaṃ sutvā taṃ pakkosāpetvā ‘‘evaṃ kira tvaṃ karosī’’ti pucchitvā ‘‘āma, bhante’’ti vutte ‘‘kasmā bhāriyaṃ kammaṃ akāsi, ananucchavikaṃ moghapurisā’’ti nānappakārato garahitvā sikkhāpadaṃ paññāpetvā ‘‘evarūpañhi kammaṃ diṭṭhadhammepi samparāyepi dukkhasaṃvattanikameva hotī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

He was a co-resident disciple of the Elder Lāḷudāyī. Having informed the elder of his own discontent, he was incited by him to an act that entails a first Saṅghādisesa offense. With repeatedly arising discontent, he committed that act. The Teacher, having heard of his conduct, had him summoned and asked, 'Is it true that you act in this way?' When he replied, 'Yes, venerable sir,' the Teacher rebuked him in various ways, saying, 'Why did you commit such a grave act? It is unsuitable, you worthless man!' Having laid down the training rule, he said, 'For such an act leads only to suffering, both in the present life and in the next.' Then, connecting the sequence, while teaching the Dhamma, he spoke this verse:

117.

117.

‘‘Pāpañce puriso kayirā, na naṃ kayirā punappunaṃ;

Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo’’ti.

If a person should do evil, they should not do it again and again; they should not form a desire for it. The accumulation of evil is suffering.

Tassattho – sace puriso sakiṃ pāpakammaṃ kareyya, taṅkhaṇeyeva paccavekkhitvā ‘‘idaṃ appatirūpaṃ oḷārika’’nti na naṃ kayirā punappunaṃ. Yopi tamhi chando vā ruci vā uppajjeyya, tampi vinodetvā na kayirātheva. Kiṃ kāraṇā? Dukkho pāpassa uccayo. Pāpassa hi uccayo vuḍḍhi idhalokepi samparāyepi dukkhameva āvahatīti.

Its meaning is this: If a person should do an evil deed once, in that very moment they should reflect, 'This is unsuitable, it is coarse,' and they should not do it again and again. And if any desire or delight for it should arise in them, having dispelled that too, they should not do it at all. For what reason? The accumulation of evil is suffering. For the accumulation and increase of evil brings only suffering, both in this world and in the next.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Seyyasakattheravatthu dutiyaṃ.

The Second Story of the Elder Seyyasaka.

3. Lājadevadhītāvatthu

3. The Story of the Popped-Rice Goddess

Puññañceti [Pg.5] imaṃ dhammadesanaṃ satthā jetavane viharanto lājadevadhītaraṃ ārabbha kathesi. Vatthu rājagahe samuṭṭhitaṃ.

The Teacher gave this Dhamma discourse beginning with “Puññañce” while dwelling at Jetavana, concerning the Popped-Rice Goddess. The story originated in Rājagaha.

Āyasmā hi mahākassapo pippaliguhāyaṃ viharanto jhānaṃ samāpajjitvā sattame divase vuṭṭhāya dibbena cakkhunā bhikkhācāraṭṭhānaṃ olokento ekaṃ sālikhettapālikaṃ itthiṃ sālisīsāni gahetvā lāje kurumānaṃ disvā ‘‘saddhā nu kho, assaddhā’’ti vīmaṃsitvā ‘‘saddhā’’ti ñatvā ‘‘sakkhissati nu kho me saṅgahaṃ kātuṃ, no’’ti upadhārento ‘‘visāradā kuladhītā mama saṅgahaṃ karissati, katvā ca pana mahāsampattiṃ labhissatī’’ti ñatvā cīvaraṃ pārupitvā pattamādāya sālikhettasamīpeyeva aṭṭhāsi. Kuladhītā theraṃ disvāva pasannacittā pañcavaṇṇāya pītiyā phuṭṭhasarīrā ‘‘tiṭṭhatha, bhante’’ti vatvā lāje ādāya vegena gantvā therassa patte ākiritvā pañcapatiṭṭhitena vanditvā, ‘‘bhante, tumhehi diṭṭhadhammassa bhāginī assa’’nti patthanaṃ akāsi. Thero ‘‘evaṃ hotū’’ti anumodanamakāsi. Sāpi theraṃ vanditvā attanā dinnadānaṃ āvajjamānā nivatti. Tāya ca pana kedāramariyādāya gamanamagge ekasmiṃ bile ghoraviso sappo nipajji. So therassa kāsāyapaṭicchannaṃ jaṅghaṃ ḍaṃsituṃ nāsakkhi. Itarā dānaṃ āvajjamānā nivattantī taṃ padesaṃ pāpuṇi. Sappo bilā nikkhamitvā taṃ ḍaṃsitvā tattheva pātesi. Sā pasannacittena kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne suttappabuddhā viya sabbālaṅkārapaṭimaṇḍitena tigāvutena attabhāvena nibbatti. Sā dvādasayojanikaṃ ekaṃ dibbavatthaṃ nivāsetvā ekaṃ pārupitvā accharāsahassaparivutā pubbakammapakāsanatthāya suvaṇṇalājabharitena olambakena suvaṇṇasarakena paṭimaṇḍite vimānadvāre ṭhitā attano sampattiṃ oloketvā ‘‘kiṃ nu kho me katvā ayaṃ sampatti laddhā’’ti dibbena cakkhunā upadhārentī ‘‘ayyassa me mahākassapattherassa dinnalājanissandena sā laddhā’’ti aññāsi.

Indeed, the Venerable Mahākassapa, while dwelling in the Pipphali Cave, entered into jhāna and, having arisen on the seventh day, was surveying the place for his alms-round with his divine eye. He saw a certain woman guarding a rice field, reaping heads of rice and making popped rice. Pondering, “Is she faithful or not?” and knowing, “She is faithful,” he then considered, “Will she be able to make an offering to me or not?” Observing, “This confident daughter of a good family will make an offering to me, and having done so, she will obtain great prosperity,” he donned his robe, took his bowl, and stood right near the rice field. As soon as the daughter of a good family saw the elder, with a mind full of faith and her body suffused with the five kinds of rapture, she said, “Please wait, venerable sir.” Taking the popped rice and going quickly, she poured it into the elder’s bowl, paid homage with the five-point prostration, and made an aspiration: “Venerable sir, may I be a sharer of the Dhamma you have seen.” The elder gave his approval, saying, “So be it.” She too, having paid homage to the elder and reflecting on the gift she had given, turned back. Now, on her path along the boundary of the rice field, a snake of terrible venom lay in a certain hole. That snake had been unable to bite the elder’s calf, which was covered by his saffron robe. The other, returning while reflecting on her gift, reached that spot. The snake, coming out of its hole, bit her and caused her to fall right there. She, with a mind full of faith, passed away and was reborn in the Tāvatiṃsa realm, in a golden mansion thirty yojanas in size. She arose with a body three gāvutas in height, adorned with all ornaments, as if awakening from sleep. She wore one divine cloth twelve yojanas long and draped another. Surrounded by a thousand celestial nymphs, for the purpose of revealing her past good deed, she stood at the gate of her mansion, which was adorned with a hanging golden bowl filled with golden popped rice. Gazing at her own prosperity, she considered with her divine eye, “By doing what deed have I obtained this prosperity?” She then knew, “It was obtained through the result of the popped rice given to my noble elder, Mahākassapa.”

Sā evaṃ parittakena kammena evarūpaṃ sampattiṃ labhitvā ‘‘na dāni mayā pamajjituṃ vaṭṭati, ayyassa vattapaṭivattaṃ katvā imaṃ sampattiṃ thāvaraṃ karissāmī’’ti cintetvā pātova kanakamayaṃ sammajjaniñceva kacavarachaḍḍanakañca pacchiṃ [Pg.6] ādāya gantvā therassa pariveṇaṃ sammajjitvā pānīyaparibhojanīyaṃ upaṭṭhāpesi. Thero taṃ disvā ‘‘kenaci daharena vā sāmaṇerena vā vattaṃ kataṃ bhavissatī’’ti sallakkhesi. Sā dutiyadivasepi tatheva akāsi, theropi tatheva sallakkhesi. Tatiyadivase pana thero tassā sammajjanisaddaṃ sutvā tālacchiddādīhi ca paviṭṭhaṃ sarīrobhāsaṃ disvā dvāraṃ vivaritvā ‘‘ko esa sammajjatī’’ti pucchi. ‘‘Ahaṃ, bhante, tumhākaṃ upaṭṭhāyikā lājadevadhītā’’ti. ‘‘Nanu mayhaṃ evaṃnāmikā upaṭṭhāyikā nāma natthī’’ti. ‘‘Ahaṃ, bhante, sālikhettaṃ rakkhamānā lāje datvā pasannacittā nivattantī sappena daṭṭhā kālaṃ katvā tāvatiṃsadevaloke uppannā, mayā ayyaṃ nissāya ayaṃ sampatti laddhā, idānipi tumhākaṃ vattapaṭivattaṃ katvā ‘sampattiṃ thāvaraṃ karissāmī’ti āgatāmhi, bhante’’ti. ‘‘Hiyyopi parepi tayāvetaṃ ṭhānaṃ sammajjitaṃ, tayāva pānīyabhojanīyaṃ upaṭṭhāpita’’nti. ‘‘Āma, bhante’’ti. ‘‘Apehi devadhīte, tayā kataṃ vattaṃ kataṃva hotu, ito paṭṭhāya imaṃ ṭhānaṃ mā āgamī’’ti. ‘‘Bhante, mā maṃ nāsetha, tumhākaṃ vattaṃ katvā sampattiṃ me thiraṃ kātuṃ dethā’’ti. ‘‘Apehi devadhīte, mā maṃ anāgate cittabījaniṃ gahetvā nisinnehi dhammakathikehi ‘mahākassapattherassa kira ekā devadhītā āgantvā vattapaṭivattaṃ katvā pānīyaparibhojanīyaṃ upaṭṭhāpesī’ti vattabbataṃ kari, ito paṭṭhāya idha mā āgami, paṭikkamā’’ti. Sā ‘‘mā maṃ, bhante, nāsethā’’ti punappunaṃ yāciyeva. Thero ‘‘nāyaṃ mama vacanaṃ suṇātī’’ti cintetvā ‘‘tuvaṃ pamāṇaṃ na jānāsī’’ti accharaṃ pahari. Sā tattha saṇṭhātuṃ asakkontī ākāse uppatitvā añjaliṃ paggayha, ‘‘bhante, mayā laddhasampattiṃ mā nāsetha, thāvaraṃ kātuṃ dethā’’ti rodantī ākāse aṭṭhāsi.

Having obtained such prosperity through such a small deed, she thought, “Now it is not proper for me to be heedless. I will perform the major and minor duties for the noble elder and make this prosperity permanent.” So, early in the morning, taking a golden broom and a basket for discarding rubbish, she went and swept the elder’s compound, then prepared water for drinking and for use. The elder, seeing this, reflected, “This service must have been done by some junior monk or a novice.” The next day, she did the same, and the elder again reflected similarly. On the third day, however, the elder heard the sound of her sweeping and saw the radiance of her body entering through the keyhole and other openings. He opened the door and asked, “Who is this sweeping?” “I am, venerable sir, your attendant, the Popped-Rice Goddess.” “But surely I have no attendant by that name.” “Venerable sir, I was the one guarding the rice field. Having given popped rice, with a mind full of faith, I was returning when a snake bit me, and I died. I was reborn in the Tāvatiṃsa heaven. Relying on the noble elder, I attained this prosperity. Now, I have come to perform your major and minor duties, thinking, ‘I will make my prosperity permanent,’ venerable sir.” “Yesterday and the day before, was this place swept and water for drinking and for use prepared by you?” “Yes, venerable sir.” “Go away, goddess. The service you have done is done. From now on, do not come to this place.” “Venerable sir, do not bring me to ruin. Allow me to perform your duties and make my prosperity firm.” “Go away, goddess. Do not give cause for future Dhamma preachers, sitting with their ornate fans, to say of me, ‘It is said that a certain goddess came and performed the major and minor duties for the great elder Mahākassapa, preparing water for drinking and for use.’ From now on, do not come here. Depart!” She pleaded again and again, “Venerable sir, do not bring me to ruin.” The elder, thinking, “She does not listen to my words,” and saying, “You do not know your measure!” snapped his fingers. Unable to stay there, she rose into the air, raised her clasped hands, and stood weeping in the air, saying, “Venerable sir, do not destroy the prosperity I have gained. Please allow me to make it permanent.”

Satthā jetavane gandhakuṭiyaṃ nisinnova tassā roditasaddaṃ sutvā obhāsaṃ pharitvā devadhītāya sammukhe nisīditvā kathento viya ‘‘devadhīte mama puttassa kassapassa saṃvarakaraṇameva bhāro, puññatthikānaṃ pana ‘ayaṃ no attho’ti sallakkhetvā puññakaraṇameva bhāro. Puññakaraṇañhi idha ceva samparāye ca sukhamevā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

The Teacher, seated in the Perfumed Chamber at Jetavana, heard the sound of her weeping. Spreading his radiance, he appeared before the goddess and, as if speaking to her, said: “Goddess, for my son Kassapa, the practice of restraint is his responsibility. But for those who desire merit, having considered, ‘This is our purpose,’ the making of merit is their responsibility. Indeed, the making of merit brings only happiness, both here and in the hereafter.” Having connected the sequence of events, he taught the Dhamma and spoke this verse:

118.

118.

‘‘Puññañce [Pg.7] puriso kayirā, kayirā naṃ punappunaṃ;

Tamhi chandaṃ kayirātha, sukho puññassa uccayo’’ti.

“Should a person do merit, one should do it again and again; one should form a desire for it. The accumulation of merit brings happiness.”

Tassattho – sace puriso puññaṃ kareyya, ‘‘ekavāraṃ me puññaṃ kataṃ, alaṃ ettāvatā’’ti anoramitvā punappunaṃ karotheva. Tassa akaraṇakkhaṇepi tamhi puññe chandaṃ ruciṃ ussāhaṃ karotheva. Kiṃ kāraṇā? Sukho puññassa uccayo. Puññassa hi uccayo vuḍḍhi idhalokaparalokasukhāvahanato sukhoti.

Its meaning is this: If a person should do a meritorious deed, one should not cease, thinking, ‘I have done a meritorious deed once, that is enough,’ but should do it again and again. In the very moment of doing it, one should generate desire, liking, and enthusiasm for that merit. For what reason? The accumulation of merit is happiness. Indeed, the accumulation and increase of merit is happiness because it brings happiness in this world and the next.

Desanāvasāne devadhītā pañcacattālīsayojanamatthake ṭhitāva sotāpattiphalaṃ pāpuṇīti.

At the end of the discourse, the goddess, while standing at a height of forty-five yojanas, attained the fruit of stream-entry.

Lājadevadhītāvatthu tatiyaṃ.

The Third Story: The Goddess of the Roasted Grain.

4. Anāthapiṇḍikaseṭṭhivatthu

4. The Story of the Merchant Anāthapiṇḍika

Pāpopi passatī bhadranti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikaṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, spoke this Dhamma discourse beginning with the words, “An evil person also sees good,” concerning Anāthapiṇḍika.

Anāthapiṇḍiko hi vihārameva uddissa catupaṇṇāsakoṭidhanaṃ buddhasāsane vikiritvā satthari jetavane viharante devasikaṃ tīṇi mahāupaṭṭhānāni gacchati, gacchanto ca ‘‘kiṃ nu kho ādāya āgatoti sāmaṇerā vā daharā vā hatthampi me olokeyyu’’nti tucchahattho nāma na gatapubbo. Pātova gacchanto yāguṃ gāhāpetvāva gacchati, katapātarāso sappinavanītādīni bhesajjāni. Sāyanhasamaye mālāgandhavilepanavatthādīni gāhāpetvā gacchati. Evaṃ niccakālameva divase divase dānaṃ datvā sīlaṃ rakkhati. Aparabhāge dhanaṃ parikkhayaṃ gacchati. Vohārūpajīvinopissa hatthato aṭṭhārasakoṭidhanaṃ iṇaṃ gaṇhiṃsu, kulasantakāpissa aṭṭhārasahiraññakoṭiyo, nadītīre nidahitvā ṭhapitā udakena kūle bhinne mahāsamuddaṃ pavisiṃsu. Evamassa anupubbena dhanaṃ parikkhayaṃ agamāsi. So evaṃbhūtopi saṅghassa dānaṃ detiyeva, paṇītaṃ pana katvā dātuṃ na sakkoti.

Indeed, Anāthapiṇḍika, having dedicated fifty-four crores of wealth to the Buddha's Dispensation for the monastery alone, would go for three great attendances daily while the Teacher was dwelling in Jetavana. And as he went, thinking, “Lest the novices or young monks, wondering what I have brought, should look at my hands,” he never once went empty-handed. Going early in the morning, he would have rice gruel brought; after his morning meal, medicines such as ghee and fresh butter; in the evening, he would have garlands, perfumes, ointments, and clothes brought. In this way, constantly, day after day, he gave alms and observed the precepts. In a later period, his wealth went to ruin. Those who lived by trade took eighteen crores of wealth from his hand as loans, and his family's inherited treasure of eighteen crores of gold and silver, which had been buried and stored on the riverbank, entered the great ocean when the bank was broken by the water. Thus, his wealth was gradually exhausted. Even having become so, he continued to give alms to the Saṅgha, but he was unable to prepare and give anything exquisite.

So ekadivasaṃ satthārā ‘‘dīyati pana te, gahapati, kule dāna’’nti vutte ‘‘dīyati, bhante, tañca kho kaṇājakaṃ bilaṅgadutiya’’nti āha. Atha naṃ [Pg.8] satthā, ‘‘gahapati, ‘lūkhaṃ dānaṃ demī’ti mā cintayi. Cittasmiñhi paṇīte buddhādīnaṃ dinnadānaṃ lūkhaṃ nāma natthi, apica tvaṃ aṭṭhannaṃ ariyapuggalānaṃ dānaṃ desi, ahaṃ pana velāmakāle sakalajambudīpaṃ unnaṅgalaṃ katvā mahādānaṃ pavattayamānopi tisaraṇagatampi kañci nālatthaṃ, dakkhiṇeyyā nāma evaṃ dullabhā. Tasmā ‘lūkhaṃ me dāna’nti mā cintayī’’ti vatvā velāmasuttamassa (a. ni. 9.20) kathesi. Athassa dvārakoṭṭhake adhivatthā devatā satthari ceva satthusāvakesu ca gehaṃ pavisantesu tesaṃ tejena saṇṭhātuṃ asakkontī, ‘‘yathā ime imaṃ gehaṃ na pavisanti, tathā gahapatiṃ paribhindissāmī’’ti taṃ vattukāmāpi issarakāle kiñci vattuṃ nāsakkhi, idāni ‘‘panāyaṃ duggato gaṇhissati me vacana’’nti rattibhāge seṭṭhissa sirigabbhaṃ pavisitvā ākāse aṭṭhāsi. Atha seṭṭhi naṃ disvā ‘‘ko eso’’ti āha. Ahaṃ te mahāseṭṭhi catutthadvārakoṭṭhake adhivatthā devatā, tuyhaṃ ovādadānatthāya āgatāti. Tena hi ovadehīti. Mahāseṭṭhi tayā pacchimakālaṃ anoloketvāva samaṇassa gotamassa sāsane bahuṃ dhanaṃ vippakiṇṇaṃ, idāni duggato hutvāpi taṃ na muñcasiyeva, evaṃ vattamāno katipāheneva ghāsacchādanamattampi na labhissasi, kiṃ te samaṇena gotamena, atipariccāgato oramitvā kammante payojento kuṭumbaṃ saṇṭhāpehīti. Ayaṃ me tayā dinnaovādoti. Āma, seṭṭhīti. Gaccha, nāhaṃ tādisīnaṃ satenapi sahassenapi satasahassenapi sakkā kampetuṃ, ayuttaṃ te vuttaṃ, kaṃ tayā mama gehe vasamānāya, sīghaṃ sīghaṃ me gharā nikkhamāhīti. Sā sotāpannassa ariyasāvakassa vacanaṃ sutvā ṭhātuṃ asakkontī dārake ādāya nikkhami, nikkhamitvā ca pana aññattha vasanaṭṭhānaṃ alabhamānā ‘‘seṭṭhiṃ khamāpetvā tattheva vasissāmī’’ti nagarapariggāhakaṃ devaputtaṃ upasaṅkamitvā attanā katāparādhaṃ ācikkhitvā ‘‘ehi, maṃ seṭṭhissa santikaṃ netvā khamāpetvā vasanaṭṭhānaṃ dāpehī’’ti āha. So ‘‘ayuttaṃ tayā vuttaṃ, nāhaṃ tassa santikaṃ gantuṃ ussahāmī’’ti taṃ paṭikkhipi. Sā catunnaṃ mahārājānaṃ santikaṃ gantvā tehipi paṭikkhittā sakkaṃ devarājānaṃ upasaṅkamitvā taṃ pavattiṃ ācikkhitvā, ‘‘ahaṃ, deva, vasanaṭṭhānaṃ alabhamānā dārake [Pg.9] hatthena gahetvā anāthā vicarāmi, vasanaṭṭhānaṃ me dāpehī’’ti suṭṭhutaraṃ yāci.

One day, when the Teacher asked him, “Householder, are alms given in your home?” he replied, “They are given, venerable sir, but it is only broken rice with sour gruel as the second dish.” Then the Teacher said to him, “Householder, do not think, ‘I give meager alms.’ For when the mind is exquisite, alms given to the Buddhas and others are never called meager. Moreover, you give alms to the eight noble persons, whereas I, in the time of Velāma, after making the ploughs unused throughout all of Jambudīpa and giving a great offering, could not find anyone who had even gone to the Three Refuges. Those worthy of offerings are truly so rare. Therefore, do not think, ‘My alms are meager.’” Having said this, he related the Velāma Sutta to him. Now, the deity dwelling in his gatehouse, being unable to remain due to the majesty of the Teacher and his disciples as they entered the house, thought, “I will cause discord for the householder so that these ones will not enter this house.” Though she wished to say something to him during his time of prosperity, she was unable to say anything. But now, thinking, “This poor man will listen to my words,” she entered the merchant's splendid chamber during the night and stood in the air. Then the merchant, seeing her, asked, “Who is that?” “Great merchant, I am the deity dwelling in your fourth gatehouse; I have come to give you advice.” “In that case, advise me.” “Great merchant, without looking to the future, you have squandered much wealth in the dispensation of the ascetic Gotama. Now, though you are poor, you do not give it up. Continuing in this way, in just a few days you will not obtain even enough for food and clothing. What use is the ascetic Gotama to you? Cease from excessive giving, apply yourself to your work, and establish your household.” “Is this the advice you give me?” “Yes, merchant.” “Go! I cannot be swayed by a hundred, a thousand, or a hundred thousand such as you. What you have said is improper. What use is it for you to live in my house? Leave my house at once!” Hearing the words of the noble disciple, a stream-enterer, she was unable to remain and left, taking her children. Having left, and being unable to find another place to live, she thought, “I will ask the merchant's forgiveness and live right there.” She approached the city-guardian deity, confessed the offense she had committed, and said, “Come, take me to the merchant, have him forgive me, and get me back my place to live.” He rejected her, saying, “What you said was improper. I do not dare to go to him.” She went to the Four Great Kings, and being rejected by them too, she approached Sakka, king of the gods, explained what had happened, and pleaded most respectfully, “Lord, unable to find a place to live, I wander about without protection, leading my children by the hand. Please get me back my place to live.”

Atha naṃ so ‘‘ahampi tava kāraṇā seṭṭhiṃ vattuṃ na sakkhissāmi, ekaṃ pana te upāyaṃ kathessāmī’’ti āha. Sādhu, deva, kathehīti. Gaccha, seṭṭhino āyuttakavesaṃ gahetvā seṭṭhissa hatthato paṇṇaṃ āropetvā vohārūpajīvīhi gahitaṃ aṭṭhārasakoṭidhanaṃ attano ānubhāvena sodhetvā tucchagabbhe pūretvā mahāsamuddaṃ paviṭṭhaṃ aṭṭhārasakoṭidhanaṃ atthi, aññampi asukaṭṭhāne nāma assāmikaṃ aṭṭhārasakoṭidhanaṃ atthi, taṃ sabbaṃ saṃharitvā tassa tucchagabbhe pūretvā daṇḍakammaṃ katvā khamāpehīti. Sā ‘‘sādhu, devā’’ti vuttanayeneva taṃ sabbaṃ katvā puna tassa sirigabbhaṃ obhāsayamānā ākāse ṭhatvā ‘‘ko eso’’ti vutte ahaṃ te catutthadvārakoṭṭhake adhivatthā andhabāladevatā, mayā andhabālatāya yaṃ tumhākaṃ santike kathitaṃ, taṃ me khamatha. Sakkassa hi me vacanena catupaṇṇāsakoṭidhanaṃ saṃharitvā tucchagabbhapūraṇaṃ daṇḍakammaṃ kataṃ, vasanaṭṭhānaṃ alabhamānā kilamāmīti. Anāthapiṇḍiko cintesi – ‘‘ayaṃ devatā ‘daṇḍakammañca me kata’nti vadati, attano ca dosaṃ paṭijānāti, sammāsambuddhassa naṃ dassessāmī’’ti. So taṃ satthu santikaṃ netvā tāya katakammaṃ sabbaṃ ārocesi. Devatā satthu pādesu sirasā nipatitvā, ‘‘bhante, yaṃ mayā andhabālatāya tumhākaṃ guṇe ajānitvā pāpakaṃ vacanaṃ vuttaṃ, taṃ me khamathā’’ti satthāraṃ khamāpetvā mahāseṭṭhiṃ khamāpesi. Satthā kalyāṇapāpakānaṃ kammānaṃ vipākavasena seṭṭhiñceva devatañca ovadanto ‘‘idha, gahapati, pāpapuggalopi yāva pāpaṃ na paccati, tāva bhadrampi passati. Yadā panassa pāpaṃ paccati, tadā pāpameva passati. Bhadrapuggalopi yāva bhadraṃ na paccati, tāva pāpāni passati. Yadā panassa bhadraṃ paccati, tadā bhadrameva passatī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

Then he said to her, 'I too will not be able to speak to the merchant on your account, but I will tell you a stratagem.' 'Good, divine one, tell me,' she replied. 'Go, assume the guise of the merchant's clerk, and having taken the ledger from the merchant's hand, by your own power, recover the eighteen crores of wealth taken by traders and fill the empty treasuries. There is eighteen crores of wealth that has entered the great ocean, and also another eighteen crores of ownerless wealth in such and such a place; gather all that, fill his empty treasuries with it, and having performed this as a penalty, ask for forgiveness.' She said, 'Good, divine one,' and did everything as instructed. Then, illuminating the merchant’s chamber of fortune again, she stood in the sky. When asked, 'Who is this?' she replied, 'I am the blind and foolish deity dwelling in your fourth gatehouse. Due to my blindness and foolishness, forgive me for what I said in your presence. Indeed, by Sakka’s command, I have gathered fifty-four crores of wealth and filled the empty treasuries as a penalty. Unable to find a place to dwell, I am exhausted.' Anāthapiṇḍika thought, 'This deity says, "The penalty has been performed by me," and she admits her own fault. I will present her to the Perfectly Self-Enlightened One.' He took her to the Teacher and recounted all that she had done. The deity bowed her head at the Teacher’s feet and said, 'Venerable sir, due to my blindness and foolishness, not knowing your virtues, I spoke evil words. Forgive me.' Having obtained forgiveness from the Teacher, she then obtained forgiveness from the great merchant. The Teacher, admonishing both the merchant and the deity on the results of good and bad deeds, said, 'Here, householder, as long as an evil person’s evil has not ripened, they may see good. But when their evil ripens, then they see only evil. Likewise, as long as a good person’s good has not ripened, they may see evil. But when their good ripens, then they see only good.' Having said this, he connected the sequence and, while teaching the Dhamma, spoke these verses:

119.

119.

‘‘Pāpopi passatī bhadraṃ, yāva pāpaṃ na paccati;

Yadā ca paccatī pāpaṃ, atha pāpo pāpāni passati.

Even an evil person sees good, as long as the evil has not ripened; but when the evil ripens, then the evil person sees evils.

120.

120.

‘‘Bhadropi passatī pāpaṃ, yāva bhadraṃ na paccati;

Yadā ca paccatī bhadraṃ, atha bhadro bhadrāni passatī’’ti.

Even a good person sees evil, as long as the good has not ripened; but when the good ripens, then the good person sees good things.

Tattha [Pg.10] pāpoti kāyaduccaritādinā pāpakammena yuttapuggalo. Sopi hi purimasucaritānubhāvena nibbattaṃ sukhaṃ anubhavamāno bhadrampi passati. Yāva pāpaṃ na paccatīti yāvassa taṃ pāpakammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā panassa taṃ diṭṭhadhamme vā samparāye vā vipākaṃ deti, atha diṭṭhadhamme vividhā kammakāraṇā, samparāye ca apāyadukkhaṃ anubhonto so pāpo pāpāniyeva passati. Dutiyagāthāyapi kāyasucaritādinā bhadrakammena yutto bhadro. Sopi hi purimaduccaritānubhāvena nibbattaṃ dukkhaṃ anubhavamāno pāpaṃ passati. Yāva bhadraṃ na paccatīti yāvassa taṃ bhadraṃ kammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā pana taṃ vipākaṃ deti, atha diṭṭhadhamme lābhasakkārādisukhaṃ, samparāye ca dibbasampattisukhaṃ anubhavamāno so bhadro bhadrāniyeva passatīti.

Therein, 'the evil one' refers to a person associated with evil deeds such as bodily misconduct. Even such a one, experiencing happiness born from the power of past good conduct, also sees what is good. 'As long as the evil has not ripened' means as long as that evil deed does not give its result in this very life or in a future life. But when that evil deed gives its result either in this life or in a future life, then, experiencing various punishments for his deeds in this life and the suffering of the lower realms in a future life, that evil one sees only evils. In the second verse, 'the good one' refers to a person associated with good deeds such as bodily good conduct. Even such a one, experiencing suffering born from the power of past misconduct, sees evil. 'As long as the good has not ripened' means as long as that good deed does not give its result in this very life or in a future life. But when that good deed gives its result, then, experiencing the happiness of gains, honors, and so on in this life and the happiness of divine attainment in a future life, that good one sees only good things.

Desanāvasāne sā devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that deity was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial for the assembled congregation.

Anāthapiṇḍikaseṭṭhivatthu catutthaṃ.

The Story of the Merchant Anāthapiṇḍika: The Fourth.

5. Asaññataparikkhārabhikkhuvatthu

5. The Story of the Monk with Unrestrained Requisites

Māvamaññetha pāpassāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ asaññataparikkhāraṃ bhikkhuṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma teaching, which begins with 'Māvamaññetha pāpassa,' concerning a certain monk who had unrestrained requisites.

So kira yaṃ kiñci mañcapīṭhādibhedaṃ parikkhāraṃ bahi paribhuñjitvā tattheva chaḍḍeti. Parikkhāro vassenapi ātapenapi upacikādīhipi vinassati. So bhikkhūhi ‘‘nanu, āvuso, parikkhāro nāma paṭisāmitabbo’’ti vutte ‘‘appakaṃ mayā kataṃ, āvuso, etaṃ, na etassa cittaṃ atthi, na pitta’’nti vatvā tatheva karoti. Bhikkhū tassa kiriyaṃ satthu ārocesuṃ. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ bhikkhu evaṃ karosī’’ti pucchi. So satthārā pucchitopi ‘‘kiṃ etaṃ bhagavā appakaṃ mayā kataṃ, na tassa cittaṃ atthi, nāssa pitta’’nti tatheva avamaññanto āha. Atha naṃ satthā ‘‘bhikkhūhi evaṃ kātuṃ na vaṭṭati, pāpakammaṃ nāma ‘appaka’nti na avamaññitabbaṃ. Ajjhokāse ṭhapitañhi vivaṭamukhaṃ bhājanaṃ deve vassante kiñcāpi ekabindunā na pūrati, punappunaṃ [Pg.11] vassante pana pūrateva, evamevaṃ pāpaṃ karonto puggalo anupubbena mahantaṃ pāparāsiṃ karotī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Indeed, whatever requisite such as a bed or chair that monk used outside, he would abandon it right there. The requisite would be destroyed by rain, sun, termites, and so on. When the monks said to him, 'Friend, should not a requisite be put away?' he would reply, 'Friend, what I have done is but a small thing; it has no mind, it is of no value,' and would act just as before. The monks reported his actions to the Teacher. The Teacher had him summoned and asked, 'Monk, is it true that you act in this way?' Even when questioned by the Teacher, he spoke dismissively just as before, 'Venerable Sir, what is this? I have done but a small thing. It has no mind, it is of no value.' Then the Teacher said to him, 'It is not proper for monks to act in this way. An evil deed should not be despised as "a small thing." Just as a vessel with its mouth open, placed in an open space, is not filled by a single drop when it rains, yet when it rains again and again, it certainly becomes full; in the same way, a person doing evil, little by little, amasses a great heap of evil.' Having said this and made the connection, while teaching the Dhamma, he spoke this verse:

121.

121.

‘‘Māvamaññetha pāpassa, na mandaṃ āgamissati;

Udabindunipātena, udakumbhopi pūrati;

Bālo pūrati pāpassa, thokaṃ thokampi ācina’’nti.

Do not despise evil, thinking, ‘A small thing will not come to me.’ By the falling of water drops, even a water jar is filled; the fool is filled with evil, even while accumulating it little by little.

Tattha māvamaññethāti na avajāneyya. Pāpassāti pāpaṃ. Na mandaṃ āgamissatīti ‘‘appamattakaṃ me pāpakaṃ kataṃ, kadā etaṃ vipaccissatī’’ti evaṃ pāpaṃ nāvajāneyyāti attho. Udakumbhopīti deve vassante mukhaṃ vivaritvā ṭhapitaṃ yaṃ kiñci kulālabhājanaṃ yathā taṃ ekekassāpi udakabinduno nipātena anupubbena pūrati, evaṃ bālapuggalo thokaṃ thokampi pāpaṃ ācinanto karonto vaḍḍhento pāpassa pūratiyevāti attho.

Therein, 'do not despise' means one should not hold in contempt. 'Of evil' means evil. 'A small thing will not come to me' means one should not despise evil, thinking: 'The evil I have done is insignificant; when will it ripen?' As for 'even a water jar': just as any potter's vessel, placed with its mouth open when it rains, is gradually filled by the falling of each single drop of water, so too a foolish person, while accumulating, doing, and increasing evil little by little, becomes completely full of evil. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Satthāpi ‘‘ajjhokāse seyyaṃ santharitvā paṭipākatikaṃ akaronto imaṃ nāma āpattimāpajjatī’’ti (pāci. 108-110) sikkhāpadaṃ paññāpesīti.

At the conclusion of the discourse, many attained the fruit of stream-entry and other stages. The Teacher also laid down the training rule, saying: 'One who, having spread out a sleeping place in an open space, does not restore it to its original state, incurs an offense of such and such a name'.

Asaññataparikkhārabhikkhuvatthu pañcamaṃ.

The fifth story: the Monk with Unrestrained Requisites.

6. Biḷālapādakaseṭṭhivatthu

6. The Story of the Merchant Biḷālapādaka

Māvamaññetha puññassāti imaṃ dhammadesanaṃ satthā jetavane viharanto biḷālapādakaseṭṭhiṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma teaching, which begins with 'Māvamaññetha puññassa,' concerning the merchant Biḷālapādaka.

Ekasmiñhi samaye sāvatthivāsino vaggabandhanena buddhappamukhassa bhikkhusaṅghassa dānaṃ denti. Athekadivasaṃ satthā anumodanaṃ karonto evamāha –

At one time, the residents of Sāvatthī, by arrangement, were giving alms to the Bhikkhu Saṅgha headed by the Buddha. Then, one day, the Teacher, giving a talk of appreciation, said this:

‘‘Upāsakā idhekacco attanāva dānaṃ deti, paraṃ na samādapeti. So nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. Ekacco attanā dānaṃ na deti, paraṃ samādapeti. So [Pg.12] nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ. Ekacco attanā ca na deti, parañca na samādapeti. So nibbattanibbattaṭṭhāne neva bhogasampadaṃ labhati, na parivārasampadaṃ, vighāsādo hutvā vicarati. Ekacco attanā ca deti, parañca samādapeti. So nibbattanibbattaṭṭhāne bhogasampadañceva labhati, parivārasampadañcā’’ti.

“Lay followers, here a certain person gives alms himself, but does not encourage others to do so. In every existence, he gains wealth, but not a retinue. Another person does not give alms himself, but encourages others to do so. In every existence, he gains a retinue, but not wealth. Another person neither gives alms himself, nor encourages others to do so. In every existence, he gains neither wealth nor a retinue, and lives as one who eats scraps. Another person both gives alms himself and encourages others to do so. In every existence, he gains both wealth and a retinue.”

Atheko paṇḍitapuriso taṃ dhammadesanaṃ sutvā ‘‘aho acchariyamidaṃ kāraṇaṃ, ahaṃ dāni ubhayasampattisaṃvattanikaṃ kammaṃ karissāmī’’ti cintetvā satthāraṃ uṭṭhāya gamanakāle āha – ‘‘bhante, sve amhākaṃ bhikkhaṃ gaṇhathā’’ti. Kittakehi pana te bhikkhūhi atthoti? Sabbabhikkhūhi, bhanteti. Satthā adhivāsesi. Sopi gāmaṃ pavisitvā, ‘‘ammatātā, mayā svātanāya buddhappamukho bhikkhusaṅgho nimantito, yo yattakānaṃ bhikkhūnaṃ sakkoti, so tattakānaṃ yāguādīnaṃ atthāya taṇḍulādīni detu, ekasmiṃ ṭhāne pacāpetvā dānaṃ dassāmā’’ti ugghosento vicari.

Then a certain wise man, upon hearing that Dhamma teaching, thought, “Ah, how wonderful is this matter! Now I shall perform a deed that leads to both kinds of prosperity.” Rising as the Teacher was about to depart, he said, “Venerable sir, please accept our alms tomorrow.” “But for how many monks do you have need?” “For all the monks, venerable sir,” he replied. The Teacher consented. He then entered the village and announced, “Dear mothers and fathers, I have invited the Saṅgha of monks headed by the Buddha for tomorrow. Whoever is able, let them give rice and other provisions for as many monks as they can. We will have it cooked in one place and offer the alms.” Thus he went about proclaiming.

Atha naṃ eko seṭṭhi attano āpaṇadvāraṃ sampattaṃ disvā ‘‘ayaṃ attano pahonake bhikkhū animantetvā pana sakalagāmaṃ samādapento vicaratī’’ti kujjhitvā ‘‘tayā gahitabhājanaṃ āharā’’ti tīhi aṅgulīhi gahetvā thoke taṇḍule adāsi, tathā mugge, tathā māseti. So tato paṭṭhāya biḷālapādakaseṭṭhi nāma jāto, sappiphāṇitādīni dentopi karaṇḍaṃ kuṭe pakkhipitvā ekato koṇaṃ katvā binduṃ binduṃ paggharāyanto thokathokameva adāsi. Upāsako avasesehi dinnaṃ ekato katvā iminā dinnaṃ visuṃyeva aggahesi. So seṭṭhi tassa kiriyaṃ disvā ‘‘kiṃ nu kho esa mayā dinnaṃ visuṃ gaṇhātī’’ti cintetvā tassa pacchato pacchato ekaṃ cūḷupaṭṭhākaṃ pahiṇi ‘‘gaccha, yaṃ esa karoti, taṃ jānāhī’’ti. So gantvā ‘‘seṭṭhissa mahapphalaṃ hotū’’ti yāgubhattapūvānaṃ atthāya ekaṃ dve taṇḍule pakkhipitvā muggamāsepi telaphāṇitādibindūnipi sabbabhājanesu pakkhipi. Cūḷupaṭṭhāko gantvā seṭṭhissa ārocesi. Taṃ sutvā seṭṭhi cintesi – ‘‘sace me so parisamajjhe avaṇṇaṃ bhāsissati, mama nāme gahitamatteyeva naṃ paharitvā māressāmī’’ti nivāsanantare churikaṃ bandhitvā punadivase gantvā bhattagge aṭṭhāsi. So puriso buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā [Pg.13] bhagavantaṃ āha – ‘‘bhante, mayā mahājanaṃ samādapetvā imaṃ dānaṃ dinnaṃ, tattha samādapitamanussā attano attano balena bahūnipi thokānipi taṇḍulādīni adaṃsu, tesaṃ sabbesaṃ mahapphalaṃ hotū’’ti. Taṃ sutvā so seṭṭhi cintesi – ‘‘ahaṃ ‘asukena nāma accharāya gaṇhitvā taṇḍulādīni dinnānīti mama nāme gahitamatte imaṃ māressāmī’ti āgato, ayaṃ pana sabbasaṅgāhikaṃ katvā ‘yehipi nāḷiādīhi minitvā dinnaṃ, yehipi accharāya gahetvā dinnaṃ, sabbesaṃ mahapphalaṃ hotū’ti vadati. Sacāhaṃ evarūpaṃ na khamāpessāmi, devadaṇḍo mama matthake patissatī’’ti. So tassa pādamūle nipajjitvā ‘‘khamāhi me, sāmī’’ti āha. ‘‘Kiṃ ida’’nti ca tena vutte sabbaṃ taṃ pavattiṃ ārocesi. Taṃ kiriyaṃ disvā satthā ‘‘kiṃ ida’’nti dānaveyyāvaṭikaṃ pucchi. So atītadivasato paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Atha naṃ satthā ‘‘evaṃ kira seṭṭhī’’ti pucchitvā, ‘‘āma, bhante’’ti vutte, ‘‘upāsaka, puññaṃ nāma ‘appaka’nti na avamaññitabbaṃ, mādisassa buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā ‘appaka’nti na avamaññitabbaṃ. Paṇḍitamanussā hi puññaṃ karontā vivaṭabhājanaṃ viya udakena anukkamena puññena pūrantiyevā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Then a certain setthi, seeing him arrive at his shop door, became angry, thinking, “This man, instead of inviting only as many monks as he can support, goes about inciting the entire village.” He said, “Bring the vessel you are carrying.” Then, taking a few grains of rice with three fingers, he gave them, and likewise a few mung beans and black grams. From that time on, he became known as the setthi Biḷālapādaka, ‘Cat’s Paw.’ Even when giving ghee and molasses, he would put them into a small pot, tilt it at a corner, and let them drip out drop by drop, giving only a very little. The lay follower, gathering what was given by the others together, took what was given by this setthi separately. The setthi, seeing his action, thought, “Why on earth does he take what I have given separately?” and sent a young attendant after him, saying, “Go and find out what he does.” The man went and, with the thought, “May there be great merit for the setthi!,” put one or two grains of the rice into the preparations for gruel, cooked rice, and cakes, and likewise did he add the mung beans, black grams, and drops of oil and molasses into all the food vessels. The young attendant went and reported this to the setthi. Hearing this, the setthi thought, “If he speaks ill of me in the midst of the assembly, I will strike and kill him the very moment my name is mentioned.” Having tied a dagger inside his lower garment, he went the next day and stood in the dining hall. That man, having served the Saṅgha of monks headed by the Buddha, said to the Blessed One, “Venerable sir, this alms offering was given by me after urging the great populace. Therein, the people who were urged gave much or little rice and so on, according to their own ability. May there be great merit for all of them.” Hearing this, the setthi thought, “I came here intending to kill this man the moment he mentioned my name, saying, ‘So-and-so gave rice and so on, taking it with a pinch.’ But this man, making it all-inclusive, says, ‘May there be great merit for all, both for those who gave after measuring with a nāḷi and for those who gave after taking with a pinch.’ If I do not ask forgiveness of such a person, a divine punishment will fall upon my head.” So he prostrated at the man’s feet and said, “Forgive me, master.” When asked, “What is this?” he related the whole affair. Seeing this act, the Teacher asked the alms-organizer, “What is this?” He recounted the entire matter from the previous day onward. Then the Teacher, having asked the setthi, “Is it so, setthi?” and upon receiving the reply, “Yes, venerable sir,” said, “Lay follower, merit should not be despised as being ‘little.’ Having given alms to the Saṅgha of monks headed by a Buddha like me, one should not despise it as ‘little.’ For wise people, while making merit, become filled with merit by gradual accumulation, just as an open-mouthed vessel is filled with water.” Having said this and connecting the narrative, he taught the Dhamma by speaking this verse:

122.

122.

‘‘Māvamaññetha puññassa, na mandaṃ āgamissati;

Udabindunipātena, udakumbhopi pūrati;

Dhīro pūrati puññassa, thokaṃ thokampi ācina’’nti.

“Do not underestimate merit, saying, ‘It is little, it will not come to me.’ By the falling of water drops, a water pot is filled; the wise one is filled with merit, gathering it little by little.”

Tassattho – paṇḍitamanusso puññaṃ katvā ‘‘appakamattaṃ mayā kataṃ, na mandaṃ vipākavasena āgamissati, evaṃ parittakaṃ kammaṃ kahaṃ maṃ dakkhissati, ahaṃ vā taṃ kahaṃ dakkhissāmi, kadā etaṃ vipaccissatī’’ti evaṃ puññaṃ māvamaññetha na avajāneyya. Yathā hi nirantaraṃ udabindunipātena vivaritvā ṭhapitaṃ kulālabhājanaṃ pūrati, evaṃ dhīro paṇḍitapuriso thokaṃ thokampi puññaṃ ācinanto puññassa pūratīti.

The meaning of that is this: A wise person, having done a meritorious deed, should not despise that merit, thinking: “Only a small amount has been done by me; being little, it will not come to fruition. Where will such a trifling kamma see me? Or where will I see it? When will it ripen?” In this way, one should not underestimate or look down upon merit. For just as a potter’s vessel, placed open, is filled by the constant falling of water drops, so too a wise person, accumulating merit little by little, becomes full of merit.

Desanāvasāne so seṭṭhi sotāpattiphalaṃ pāpuṇi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that setthi attained the fruit of stream-entry, and the Dhamma discourse was beneficial for the assembled congregation as well.

Biḷālapādakaseṭṭhivatthu chaṭṭhaṃ.

The sixth story, of the Setthi Biḷālapādaka, is concluded.

7. Mahādhanavāṇijavatthu

7. The Story of the Merchant Mahādhana

Vāṇijovāti [Pg.14] imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with the words “Vāṇijo va,” concerning the merchant Mahādhana.

Tassa kira vāṇijassa gehe pañcasatā corā otāraṃ gavesamānā otāraṃ na labhiṃsu. Aparena samayena vāṇijo pañca sakaṭasatāni bhaṇḍassa pūretvā bhikkhūnaṃ ārocāpesi – ‘‘ahaṃ asukaṭṭhānaṃ nāma vāṇijjatthāya gacchāmi, ye, ayyā, taṃ ṭhānaṃ gantukāmā, te nikkhamantu, magge bhikkhāya na kilamissantī’’ti. Taṃ sutvā pañcasatā bhikkhū tena saddhiṃ maggaṃ paṭipajjiṃsu. Tepi corā ‘‘so kira vāṇijo nikkhanto’’ti gantvā aṭaviyaṃ aṭṭhaṃsu. Vāṇijopi gantvā aṭavimukhe ekasmiṃ gāme vāsaṃ katvā dve tayopi divase goṇasakaṭādīni saṃvidahi, tesaṃ pana bhikkhūnaṃ nibaddhaṃ bhikkhaṃ detiyeva. Corā tasmiṃ aticirāyante ‘‘gaccha, tassa nikkhamanadivasaṃ ñatvā ehī’’ti ekaṃ purisaṃ pahiṇiṃsu. So taṃ gāmaṃ gantvā ekaṃ sahāyakaṃ pucchi – ‘‘kadā vāṇijo nikkhamissatī’’ti. So ‘‘dvīhatīhaccayenā’’ti vatvā ‘‘kimatthaṃ pana pucchasī’’ti āha. Athassa so ‘‘mayaṃ pañcasatā corā etassatthāya aṭaviyaṃ ṭhitā’’ti ācikkhi. Itaro ‘‘tena hi gaccha, sīghaṃ nikkhamissatī’’ti taṃ uyyojetvā, ‘‘kiṃ nu kho core vāremi, udāhu vāṇija’’nti cintetvā, ‘‘kiṃ me corehi, vāṇijaṃ nissāya pañcasatā bhikkhū jīvanti, vāṇijassa saññaṃ dassāmī’’ti so tassa santikaṃ gantvā ‘‘kadā gamissathā’’ti pucchitvā ‘‘tatiyadivase’’ti vutte mayhaṃ vacanaṃ karotha, aṭaviyaṃ kira tumhākaṃ atthāya pañcasatā corā ṭhitā, mā tāva gamitthāti. Tvaṃ kathaṃ jānāsīti? Tesaṃ antare mama sahāyo atthi, tassa me kathāya ñātanti. ‘‘Tena hi ‘kiṃ me etto gatenā’ti nivattitvā gehameva gamissāmī’’ti āha. Tasmiṃ cirāyante puna tehi corehi pesito puriso āgantvā taṃ sahāyakaṃ pucchitvā taṃ pavattiṃ sutvā ‘‘nivattitvā gehameva kira gamissatī’’ti gantvā corānaṃ ārocesi. Taṃ sutvā corā tato nikkhamitvā itarasmiṃ magge aṭṭhaṃsu, tasmiṃ cirayante punapi te corā tassa santikaṃ purisaṃ pesesuṃ. So tesaṃ tattha ṭhitabhāvaṃ ñatvā puna vāṇijassa ārocesi. Vāṇijo ‘‘idhāpi me vekallaṃ natthi, evaṃ sante [Pg.15] neva etto gamissāmi, na ito, idheva bhavissāmī’’ti bhikkhūnaṃ santikaṃ gantvā āha – ‘‘bhante, corā kira maṃ vilumpitukāmā magge ṭhitā, ‘puna nivattissatī’ti sutvā itarasmiṃ magge ṭhitā, ahaṃ etto vā ito vā agantvā thokaṃ idheva bhavissāmi, bhadantā idheva vasitukāmā vasantu, gantukāmā attano ruciṃ karontū’’ti. Bhikkhū ‘‘evaṃ sante mayaṃ nivattissāmā’’ti vāṇijaṃ āpucchitvā punadeva sāvatthiṃ gantvā satthāraṃ vanditvā nisīdiṃsu. Satthā ‘‘kiṃ, bhikkhave, mahādhanavāṇijena saddhiṃ na gamitthā’’ti pucchitvā ‘‘āma, bhante, mahādhanavāṇijassa vilumpanatthāya dvīsupi maggesu corā pariyuṭṭhiṃsu, tena so tattheva ṭhito, mayaṃ pana taṃ āpucchitvā āgatā’’ti vutte, ‘‘bhikkhave, mahādhanavāṇijo corānaṃ atthitāya maggaṃ parivajjati, jīvitukāmo viya puriso halāhalaṃ visaṃ parivajjeti, bhikkhunāpi ‘tayo bhavā corehi pariyuṭṭhitamaggasadisā’ti ñatvā pāpaṃ parivajjetuṃ vaṭṭatī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

It is said that five hundred thieves, seeking an opportunity in that merchant's house, could not find one. At a later time, the merchant filled five hundred carts with goods and had it announced to the monks: 'I am going to a place named so-and-so for the purpose of trade. Those venerable sirs who wish to go to that place may set out; you will not be troubled for alms-food on the way.' Hearing this, five hundred monks set out on the road with him. Those thieves also, thinking, 'It seems the merchant has set out,' went and waited in the forest. The merchant too, having gone to a certain village at the entrance to the forest, made a halt and for two or three days prepared his oxen, carts, and so forth; and he regularly provided alms-food for those monks. As he was delaying for a long time, the thieves sent a man, saying, 'Go, find out the day of his departure and come back.' He went to that village and asked a friend, 'When will the merchant depart?' The friend replied, 'After two or three days,' and then asked, 'But for what reason do you ask?' Then the man revealed to him, 'We are five hundred thieves waiting in the forest for him.' The other man, saying, 'In that case, go; he will depart quickly,' sent him away. Then he thought, 'Should I stop the thieves, or the merchant? What have I to do with the thieves? Depending on the merchant, five hundred monks are living. I will give a sign to the merchant.' So he went to the merchant and asked, 'When will you be going?' When he was told, 'On the third day,' he said, 'Do as I say. It is said that five hundred thieves are waiting in the forest for you; do not go just yet.' 'How do you know?' 'Among them is a friend of mine; it is known to me through his words.' 'In that case,' said the merchant, 'thinking, "What is the use for me in going there?" I will turn back and go only home.' As he was delaying, a man sent again by those thieves came, and after asking that friend and hearing the news, he went and reported to the thieves, 'It seems he will turn back and go only home.' Hearing that, the thieves left that place and waited on another road. As he was delaying, those thieves again sent a man to his friend. That friend, knowing that they were waiting there, again informed the merchant. The merchant said, 'Here too I have no lack. This being so, I will not go from there, nor from here; I will stay right here.' He went to the monks and said: 'Venerable sirs, it is said that thieves, wishing to rob me, are waiting on the road. Hearing that I might turn back, they are now waiting on the other road. I, not going either from there or from here, will stay right here for a while. Those venerable sirs who wish to stay here may stay; those who wish to go may do as they please.' The monks said, 'This being so, we will turn back.' Taking leave of the merchant, they went back to Sāvatthī, paid homage to the Teacher, and sat down. The Teacher asked, 'Monks, did you not go with the merchant Mahādhana?' When they replied, 'That is so, venerable sir. On both roads, thieves beset the way to rob the merchant Mahādhana. For that reason, he stayed right there. We, however, took our leave of him and have come back,' the Teacher said: 'Monks, just as the merchant Mahādhana avoids the road because of the presence of thieves, and just as a man who desires to live avoids deadly poison, so too is it proper for a monk, having understood that "the three states of existence are like a road beset by the thieves of the defilements," to avoid evil.' Then, connecting the narrative, he taught the Dhamma by speaking this verse:

123.

123.

‘‘Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;

Visaṃ jīvitukāmova, pāpāni parivajjaye’’ti.

Just as a merchant with a small caravan yet great wealth would avoid a perilous road, and just as one who desires to live would avoid poison, so should a wise monk avoid evil deeds.

Tattha bhayanti bhāyitabbaṃ, corehi pariyuṭṭhitattā sappaṭibhayanti attho. Idaṃ vuttaṃ hoti – yathā mahādhanavāṇijo appasattho sappaṭibhayaṃ maggaṃ, yathā ca jīvitukāmo halāhalaṃ visaṃ parivajjeti, evaṃ paṇḍito bhikkhu appamattakānipi pāpāni parivajjeyyāti.

Therein, 'perilous' means that which is to be feared; the meaning is that it is fraught with danger because it is beset by thieves. This is what is meant: Just as a merchant of great wealth with a small caravan avoids a perilous road, and just as one who desires to live avoids deadly poison, so too should a wise monk avoid even minor evil deeds.

Desanāvasāne te bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those monks attained Arahantship together with the analytical knowledges. For the great multitude that had assembled as well, the Dhamma discourse was beneficial.

Mahādhanavāṇijavatthu sattamaṃ.

The seventh story, the Story of the Merchant Mahādhana, is concluded.

8. Kukkuṭamittanesādavatthu

8. The Story of Kukkuṭamitta the Hunter

Pāṇimhi ceti imaṃ dhammadesanaṃ satthā veḷuvane viharanto kukkuṭamittaṃ nāma nesādaṃ ārabbha kathesi.

The Teacher delivered this Dhamma teaching beginning with the words, “If in the hand,” while dwelling in the Veḷuvana, concerning a hunter named Kukkuṭamitta.

Rājagahe [Pg.16] kira ekā seṭṭhidhītā vayappattā sattabhūmikapāsādassa upari sirigabbhe ārakkhaṇatthāya ekaṃ paricārikaṃ datvā mātāpitūhi vāsiyamānā ekadivasaṃ sāyanhasamaye vātapānena antaravīthiṃ olokentī pañca pāsasatāni pañca sūlasatāni ādāya mige vadhitvā jīvamānaṃ ekaṃ kukkuṭamittaṃ nāma nesādaṃ pañca migasatāni vadhitvā tesaṃ maṃsena mahāsakaṭaṃ pūretvā sakaṭadhure nisīditvā maṃsavikkiṇanatthāya nagaraṃ pavisantaṃ disvā tasmiṃ paṭibaddhacittā paricārikāya hatthe paṇṇākāraṃ datvā ‘‘gaccha, etassa paṇṇākāraṃ datvā gamanakālaṃ ñatvā ehī’’ti pesesi. Sā gantvā tassa paṇṇākāraṃ datvā pucchi – ‘‘kadā gamissasī’’ti? So ‘‘ajja maṃsaṃ vikkiṇitvā pātova asukadvārena nāma nikkhamitvā gamissāmī’’ti āha. Sā tena kathitakathaṃ sutvā āgantvā tassā ārocesi. Seṭṭhidhītā attanā gahetabbayuttakaṃ vatthābharaṇajātaṃ saṃvidahitvā pātova malinavatthaṃ nivāsetvā kuṭaṃ ādāya dāsīhi saddhiṃ udakatitthaṃ gacchantī viya nikkhamitvā taṃ ṭhānaṃ gantvā tassāgamanaṃ olokentī aṭṭhāsi. Sopi pātova sakaṭaṃ pājento nikkhami. Sā tassa pacchato pacchato pāyāsi. So taṃ disvā ‘‘ahaṃ taṃ ‘asukassa nāma dhītā’ti na jānāmi, mā maṃ anubandhi, ammā’’ti āha. Na maṃ tvaṃ pakkosasi, ahaṃ attano dhammatāya āgacchāmi, tvaṃ tuṇhī hutvā attano sakaṭaṃ pājehīti. So punappunaṃ taṃ nivāretiyeva. Atha naṃ sā āha – ‘‘sāmi, sirī nāma attano santikaṃ āgacchantī nivāretuṃ na vaṭṭatī’’ti. So tassā nissaṃsayena āgamanakāraṇaṃ ñatvā taṃ sakaṭaṃ āropetvā agamāsi. Tassā mātāpitaro ito cito ca pariyesāpetvā apassantā ‘‘matā bhavissatī’’ti matakabhattaṃ kariṃsu. Sāpi tena saddhiṃ saṃvāsamanvāya paṭipāṭiyā satta putte vijāyitvā te vayappatte gharabandhanena bandhi.

In Rājagaha, it is said, a merchant's daughter of marriageable age, guarded in a splendid chamber on the upper floor of a seven-storied mansion, was being maintained by her parents, who had given her a maidservant for her protection. One evening, while looking out through a window at the main street, she saw a hunter named Kukkuṭamitta, who made his living by killing deer, carrying five hundred snares and five hundred stakes. He was entering the city to sell meat, having killed five hundred deer and filled a large cart with their meat, and was seated on the cart's yoke. Seeing him, she became infatuated and, giving a present into her maidservant's hand, sent her, saying, “Go, give this present to him, find out the time of his departure, and come back.” She went, gave him the present, and asked, “When will you leave?” He replied, “Today, after selling the meat, I will leave early in the morning through such-and-such a gate.” Hearing the words he spoke, she returned and reported to her. The merchant's daughter, having prepared the clothes, ornaments, and valuables that she should take, dressed in a soiled garment early in the morning, took a water pot, and went out with her maids as if going to the watering place. She went to that place and stood watching for his arrival. He too left early, driving his cart. She followed behind him. Seeing her, he said, “I do not know you as the daughter of so-and-so. Do not follow me, good lady.” She replied, “You did not summon me; I come of my own accord. You be silent and drive your cart.” He repeatedly tried to prevent her. Then she said to him, “Sir, it is not right to turn away fortune when she is coming to one's presence.” Realizing without a doubt her reason for coming, he had her get onto the cart and departed. Her parents, having had searches made here and there and not seeing her, performed a meal for the dead, thinking, “She must be dead.” She, too, on account of living together with him, in due course gave birth to seven sons, and when they came of age, she bound them with the bond of household life.

Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento kukkuṭamittaṃ saputtaṃ sasuṇisaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā, ‘‘kiṃ nu kho eta’’nti upadhārento tesaṃ pannarasannampi sotāpattimaggassa upanissayaṃ disvā pātova pattacīvaraṃ ādāya tassa pāsaṭṭhānaṃ agamāsi[Pg.17]. Taṃ divasaṃ pāse baddho ekamigopi nāhosi. Satthā tassa pāsamūle padavalañjaṃ dassetvā purato ekassa gumbassa heṭṭhā chāyāyaṃ nisīdi. Kukkuṭamitto pātova dhanuṃ ādāya pāsaṭṭhānaṃ gantvā ādito paṭṭhāya pāse olokayamāno pāse baddhaṃ ekampi migaṃ adisvā satthu padavalañjaṃ addasa. Athassa etadahosi – ‘‘ko mayhaṃ baddhamige mocento vicaratī’’ti. So satthari āghātaṃ bandhitvā gacchanto gumbamūle nisinnaṃ satthāraṃ disvā, ‘‘iminā mama migā mocitā bhavissanti, māressāmi na’’nti dhanuṃ ākaḍḍhi. Satthā dhanuṃ ākaḍḍhituṃ datvā vissajjetuṃ nādāsi. So saraṃ vissajjetumpi oropetumpi asakkonto phāsukāhi bhijjantīhi viya mukhato kheḷena paggharantena kilantarūpo aṭṭhāsi. Athassa puttā gehaṃ gantvā ‘‘pitā no cirāyati, kiṃ nu kho eta’’nti vatvā ‘‘gacchatha, tātā, pitu santika’’nti mātarā pesitā dhanūni ādāya gantvā pitaraṃ tathāṭhitaṃ disvā ‘‘ayaṃ no pitu paccāmitto bhavissatī’’ti sattapi janā dhanūni ākaḍḍhitvā buddhānubhāvena yathā nesaṃ pitā ṭhito, tatheva aṭṭhaṃsu. Atha nesaṃ mātā ‘‘kiṃ nu kho me puttāpi cirāyantī’’ti vatvā sattahi suṇisāhi saddhiṃ gantvā te tathāṭhite disvā ‘‘kassa nu kho ime dhanūni ākaḍḍhitvā ṭhitā’’ti olokentī satthāraṃ disvā bāhā paggayha – ‘‘mā me pitaraṃ nāsetha, mā me pitaraṃ nāsethā’’ti mahāsaddamakāsi. Kukkuṭamitto taṃ saddaṃ sutvā cintesi – ‘‘naṭṭho vatamhi, sasuro kira me esa, aho mayā bhāriyaṃ kammaṃ kata’’nti. Puttāvissa ‘‘ayyako kira no esa, aho bhāriyaṃ kammaṃ kata’’nti cintayiṃsu. Kukkuṭamitto ‘‘ayaṃ sasuro me’’ti mettacittaṃ upaṭṭhapesi, puttāpissa ‘‘ayyako no’’ti mettacittaṃ upaṭṭhapesuṃ. Atha te nesaṃ mātā seṭṭhidhītā ‘‘khippaṃ dhanūni chaḍḍetvā pitaraṃ me khamāpethā’’ti āha.

Then one day, the Teacher, while surveying the world at dawn, saw that Kukkuṭamitta with his sons and daughters-in-law had entered into the net of His knowledge. Investigating, “What can this be?” He saw the supporting condition for the path of stream-entry for all fifteen of them. Early in the morning, taking His bowl and robe, He went to the hunter's snaring place. That day, not even one deer was caught in the snares. The Teacher, having shown His footprint near a snare, sat down in the shade beneath a bush in front of it. Kukkuṭamitta, taking his bow early in the morning, went to the snaring place. Inspecting the snares from the beginning, he saw not a single deer caught in them, but he did see the Teacher’s footprint. Then this thought occurred to him: “Who is going about releasing the deer I have snared?” Forming malice toward the Teacher, he went on and saw the Teacher seated at the base of the bush. Thinking, “This one must have freed my deer; I will kill him,” he drew his bow. The Teacher allowed him to draw the bow but did not allow him to release it. Unable to either release or lower the arrow, he stood there exhausted, as if his ribs were breaking, with saliva dripping from his mouth. Then his sons, having gone home, said, “Our father is delayed. What can be the reason?” Being sent by their mother, who said, “Go, my dears, to your father,” they took their bows and went. Seeing their father standing in that state, they thought, “This must be our father’s enemy.” All seven of them drew their bows, and by the Buddha’s power, they stood fixed in the very same way as their father stood. Then their mother, saying, “Why are my sons also delayed?” went with her seven daughters-in-law. Seeing them standing in that state, she looked around, thinking, “At whom have they drawn their bows and are standing thus?” She saw the Teacher and, raising her arms, cried out with a great shout, “Do not destroy my father! Do not destroy my father!” Hearing that sound, Kukkuṭamitta thought, “Indeed, I am ruined! It seems this is my father-in-law. Alas, what a heavy deed I have done!” His sons also thought, “It seems this is our grandfather. Alas, what a heavy deed has been done!” Kukkuṭamitta established a mind of loving-kindness, thinking, “This is my father-in-law.” His sons also established a mind of loving-kindness, thinking, “This is our grandfather.” Then their mother, the merchant's daughter, said, “Quickly, cast down your bows and ask forgiveness of my father!”

Satthā tesaṃ muducittataṃ ñatvā dhanuṃ otāretuṃ adāsi. Te sabbe satthāraṃ vanditvā ‘‘khamatha no, bhante’’ti khamāpetvā ekamantaṃ nisīdiṃsu. Atha nesaṃ satthā anupubbiṃ kathaṃ kathesi. Desanāvasāne kukkuṭamitto saddhiṃ puttehi ceva suṇisāhi ca attapañcadasamo sotāpattiphale patiṭṭhahi. Satthā piṇḍāya caritvā pacchābhattaṃ vihāraṃ agamāsi. Atha naṃ ānandatthero pucchi – ‘‘bhante, kahaṃ gamitthā’’ti. Kukkuṭamittassa santikaṃ[Pg.18], ānandāti. Pāṇātipātakammassa vo, bhante, akārako katoti. Āmānanda, so attapañcadasamo acalasaddhāya patiṭṭhāya tīsu ratanesu nikkaṅkho hutvā pāṇātipātakammassa akārako jātoti. Bhikkhū āhaṃsu – ‘‘nanu, bhante, bhariyāpissa atthī’’ti. Āma, bhikkhave, sā kulagehe kumārikā hutvā sotāpattiphalaṃ pattāti. Bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘kukkuṭamittassa kira bhariyā kumārikakāle eva sotāpattiphalaṃ patvā tassa gehaṃ gantvā satta putte labhi, sā ettakaṃ kālaṃ sāmikena ‘dhanuṃ āhara, sare āhara, sattiṃ āhara, sūlaṃ āhara, jālaṃ āharā’ti vuccamānā tāni adāsi. Sopi tāya dinnāni ādāya gantvā pāṇātipātaṃ karoti, kiṃ nu kho sotāpannāpi pāṇātipātaṃ karontī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘na, bhikkhave, sotāpannā pāṇātipātaṃ karonti, sā pana ‘sāmikassa vacanaṃ karomī’ti tathā akāsi. ‘Idaṃ gahetvā esa gantvā pāṇātipātaṃ karotū’ti tassā cittaṃ natthi. Pāṇitalasmiñhi vaṇe asati visaṃ gaṇhantassa taṃ visaṃ anuḍahituṃ na sakkoti, evamevaṃ akusalacetanāya abhāvena pāpaṃ akarontassa dhanuādīni nīharitvā dadatopi pāpaṃ nāma na hotī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

The Teacher, knowing their minds were softened, allowed them to lower their bows. They all paid homage to the Teacher and, having asked for forgiveness by saying, 'Venerable sir, forgive us,' they sat down to one side. Then the Teacher gave them a graduated discourse. At the end of the discourse, Kukkuṭamitta, together with his sons and daughters-in-law—he himself being the fifteenth—was established in the fruit of stream-entry. The Teacher, having gone for alms, returned to the monastery after the meal. Then the Venerable Ānanda asked him, 'Venerable sir, where did you go?' 'To the presence of Kukkuṭamitta, Ānanda.' 'Venerable sir, has he been made a non-perpetrator of the act of destroying life?' 'Yes, Ānanda. He, being the fifteenth, established in unshakable faith and having become free from doubt in the Three Jewels, has become a non-perpetrator of the act of destroying life.' The monks said, 'Venerable sir, does he not also have a wife?' 'Yes, monks. While a young maiden in her family home, she attained the fruit of stream-entry.' The monks started a discussion: 'It is said that Kukkuṭamitta’s wife attained the fruit of stream-entry while still a young maiden, and then, having gone to his house, she bore seven sons. For all this time, when told by her husband, "Bring the bow, bring the arrows, bring the spear, bring the stake, bring the net," she gave them to him. And he, taking what was given by her, would go and destroy life. Do stream-enterers also destroy life?' The Teacher came and asked, 'Monks, for what discussion are you now assembled?' When they told him, 'It is this one,' he said, 'Monks, stream-enterers do not destroy life. But she acted thus, thinking, "I am doing my husband's bidding." She did not have the thought, "Let him take this, go, and destroy life." For if there is no wound on the palm, poison is not able to burn one who takes it. Even so, for one who does no evil due to the absence of unwholesome intention, even when bringing out and giving bows and so on, there is no evil.' Having said this, he connected the sequence and, while teaching the Dhamma, spoke this verse:

124.

124.

‘‘Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;

Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato’’ti.

“If there were no wound on the hand, one could carry poison with the hand. Poison does not affect one who is unwounded; there is no evil for one who does no evil.”

Tattha nāssāti na bhaveyya. Hareyyāti harituṃ sakkuṇeyya. Kiṃ kāraṇā? Yasmā nābbaṇaṃ visamanveti avaṇañhi pāṇiṃ visaṃ anvetuṃ na sakkoti, evameva dhanuādīni nīharitvā dentassāpi akusalacetanāya abhāvena pāpaṃ akubbato pāpaṃ nāma natthi, avaṇaṃ pāṇiṃ visaṃ viya nāssa cittaṃ pāpaṃ anugacchatīti.

Herein, `nāssa` means 'it would not be.' `Hareyya` means 'one would be able to carry.' For what reason? Because of the phrase 'poison does not affect one who is unwounded.' Just as poison is not able to follow an unwounded hand, even so, for one who does no evil due to the absence of unwholesome intention, even when bringing out and giving bows and so on, there is no evil so-called. Just as poison does not follow an unwounded hand, evil does not follow his mind.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘ko nu kho kukkuṭamittassa saputtassa sasuṇisassa sotāpattimaggassūpanissayo, kena kāraṇena nesādakule nibbatto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave[Pg.19], etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, bhikkhave, atīte kassapadasabalassa dhātucetiyaṃ saṃvidahantā evamāhaṃsu – ‘‘kiṃ nu kho imassa cetiyassa mattikā bhavissati, kiṃ udaka’’nti. Atha nesaṃ etadahosi – ‘‘haritālamanosilā mattikā bhavissati, tilatelaṃ udaka’’nti. Te haritālamanosilā koṭṭetvā tilatelena saṃsanditvā iṭṭhakāya ghaṭetvā suvaṇṇena khacitvā anto ciniṃsu, bahimukhe pana ekagghanasuvaṇṇaiṭṭhakāva ahesuṃ. Ekekā satasahassagghanikā ahosi. Te yāva dhātunidhānā cetiye niṭṭhite cintayiṃsu – ‘‘dhātunidhānakāle bahunā dhanena attho, kaṃ nu kho jeṭṭhakaṃ karomā’’ti.

At another time, the monks started a discussion: 'What, indeed, was the supporting condition for the path of stream-entry for Kukkuṭamitta, together with his sons and daughters-in-law? For what reason was he born in a hunter’s family?' The Teacher arrived and asked, 'Monks, for what discussion are you now assembled?' When they replied, 'It is this one,' he said, 'Monks, in the past, while preparing the relic cetiya of Kassapa of the Ten Powers, they said this: "What, indeed, will be the mortar for this cetiya, and what will be the water?" Then it occurred to them: "Orpiment and realgar will be the mortar, and sesame oil will be the water." They ground the orpiment and realgar, mixed them with sesame oil, formed them into bricks, inlaid them with gold, and laid them on the inside. On the outer face, however, there were only solid gold bricks. Each one was worth a hundred thousand. When the cetiya was finished up to the relic enshrinement, they thought: "At the time of the relic enshrinement, much wealth is needed. Whom, indeed, shall we make the chief?"'

Atheko gāmavāsiko seṭṭhi ‘‘ahaṃ jeṭṭhako bhavissāmī’’ti dhātunidhāne ekaṃ hiraññakoṭiṃ pakkhipi. Taṃ disvā raṭṭhavāsino ‘‘ayaṃ nagaraseṭṭhi dhanameva saṃharati, evarūpe cetiye jeṭṭhako bhavituṃ na sakkoti, gāmavāsī pana koṭidhanaṃ pakkhipitvā jeṭṭhako jāto’’ti ujjhāyiṃsu. So tesaṃ kathaṃ sutvā ‘‘ahaṃ dve koṭiyo datvā jeṭṭhako bhavissāmī’’ti dve koṭiyo adāsi. Itaro ‘‘ahameva jeṭṭhako bhavissāmī’’ti tisso koṭiyo adāsi. Evaṃ vaḍḍhetvā vaḍḍhetvā nagaravāsī aṭṭha koṭiyo adāsi. Gāmavāsino pana gehe navakoṭidhanameva atthi, nagaravāsino cattālīsakoṭidhanaṃ. Tasmā gāmavāsī cintesi – ‘‘sacāhaṃ nava koṭiyo dassāmi, ayaṃ ‘dasa koṭiyo dassāmī’ti vakkhati, atha me niddhanabhāvo paññāyissatī’’ti. So evamāha – ‘‘ahaṃ ettakañca dhanaṃ dassāmi, saputtadāro ca cetiyassa dāso bhavissāmī’’ti satta putte satta suṇisāyo bhariyañca gahetvā attanā saddhiṃ cetiyassa niyyādesi. Raṭṭhavāsino ‘‘dhanaṃ nāma sakkā uppādetuṃ, ayaṃ pana saputtadāro attānaṃ niyyādesi, ayameva jeṭṭhako hotū’’ti taṃ jeṭṭhakaṃ kariṃsu. Iti te soḷasapi janā cetiyassa dāsā ahesuṃ. Raṭṭhavāsino pana te bhujisse akaṃsu. Evaṃ santepi cetiyameva paṭijaggitvā yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattiṃsu. Tesu ekaṃ buddhantaraṃ devaloke vasantesu imasmiṃ buddhuppāde bhariyā tato cavitvā rājagahe [Pg.20] seṭṭhino dhītā hutvā nibbatti. Sā kumārikāva hutvā sotāpattiphalaṃ pāpuṇi. Adiṭṭhasaccassa pana paṭisandhi nāma bhāriyāti tassā sāmiko samparivattamāno gantvā nesādakule nibbatti. Tassa saha dassaneneva seṭṭhidhītaraṃ pubbasineho ajjhotthari. Vuttampi cetaṃ –

Then, a certain merchant from a village, thinking, “I will be the chief,” deposited one crore of silver in the relic enshrinement. Seeing this, the people of the land reproached, saying, “This city merchant only accumulates wealth; he cannot become the chief for such a cetiya, whereas a village-dweller has become the chief by depositing a crore of wealth.” Hearing their words, the city merchant, thinking, “I will give two crores and become the chief,” gave two crores. The other, thinking, “I myself will be the chief,” gave three crores. Thus, increasing the amount, the city-dweller gave eight crores. The village-dweller, however, had only nine crores of wealth at home, while the city-dweller had forty crores. Therefore, the village-dweller thought: “If I say, ‘I will give nine crores,’ this one will say, ‘I will give ten crores,’ and then my poverty will become apparent.” So he said this: “I will give this much wealth, and with my sons and wife, I will become a slave of the cetiya.” Taking his seven sons, seven daughters-in-law, and his wife, he dedicated them, together with himself, to the cetiya. The people of the land said, “Wealth can be produced, but this man has dedicated himself along with his sons and wife. Let him alone be the chief,” and they made him the chief. Thus, all sixteen of those people became slaves of the cetiya. The people of the land, however, made them free. Even so, they tended to the cetiya, and having lived out their lifespan, they passed away from there and were reborn in the deva world. While they were living in the deva worlds for one Buddha-interval, during this Buddha’s Dispensation, the wife passed away from there and was reborn in Rājagaha as a merchant’s daughter. While still a young girl, she attained the fruit of stream-entry. The rebirth of one who has not seen the truth, however, is burdensome. Therefore, her husband, wandering in transmigration, went and was reborn in a hunter’s family. The very moment she saw him, the merchant’s daughter was overwhelmed by past affection. And this was said:

‘‘Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake’’ti. (jā. 1.2.174);

“Through having lived together before, or through benefit in the present, thus that love is born, like a lotus in the water.”

Sā pubbasineheneva nesādakulaṃ agamāsi. Puttāpissā devalokā cavitvā tassā eva kucchismiṃ paṭisandhiṃ gaṇhiṃsu, suṇisāyopissā tattha tattha nibbattitvā vayappattā tesaṃyeva gehaṃ agamaṃsu. Evaṃ te sabbepi tadā cetiyaṃ paṭijaggitvā tassa kammassānubhāvena sotāpattiphalaṃ pattāti.

Precisely because of past affection, she went to the hunter’s family. Her sons, having passed away from the deva world, took conception in her very womb. Her daughters-in-law also, having been born here and there and having reached maturity, came to their very home. Thus, all of them, having tended to the cetiya at that time, attained the fruit of stream-entry through the power of that kamma.

Kukkuṭamittanesādavatthu aṭṭhamaṃ.

The Story of Kukkuṭamitta the Hunter is the eighth.

9. Kokasunakhaluddakavatthu

9. The Story of Koka the Dog-Hunter

Yo appaduṭṭhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto kokaṃ nāma sunakhaluddakaṃ ārabbha kathesi.

The Teacher, while residing in Jetavana, delivered this discourse beginning with 'Yo appaduṭṭhassa' concerning a dog-hunter named Koka.

So kira ekadivasaṃ pubbaṇhasamaye dhanuṃ ādāya sunakhaparivuto araññaṃ gacchanto antarāmagge ekaṃ piṇḍāya pavisantaṃ bhikkhuṃ disvā kujjhitvā ‘‘kāḷakaṇṇi me diṭṭho, ajja kiñci na labhissāmī’’ti cintetvā pakkāmi. Theropi gāme piṇḍāya caritvā katabhattakicco puna vihāraṃ pāyāsi. Itaropi araññe vicaritvā kiñci alabhitvā paccāgacchanto puna theraṃ disvā ‘‘ajjāhaṃ imaṃ kāḷakaṇṇiṃ disvā araññaṃ gato kiñci na labhiṃ, idāni me punapi abhimukho jāto, sunakhehi naṃ khādāpessāmī’’ti saññaṃ datvā sunakhe vissajjesi. Theropi ‘‘mā evaṃ kari upāsakā’’ti yāci. So ‘‘ajjāhaṃ tava sammukhībhūtattā kiñci nālatthaṃ, punapi me sammukhībhāvamāgatosi, khādāpessāmeva ta’’nti vatvā sunakhe uyyojesi. Thero vegena ekaṃ rukkhaṃ abhiruhitvā purisappamāṇe ṭhāne nisīdi. Sunakhā [Pg.21] rukkhaṃ parivāresuṃ. Luddako gantvā ‘‘rukkhaṃ abhiruhatopi te mokkho natthī’’ti taṃ saratuṇḍena pādatale vijjhi. Thero ‘‘mā evaṃ karohī’’ti taṃ yāciyeva. Itaro tassa yācanaṃ anādiyitvā punappunaṃ vijjhiyeva. Thero ekasmiṃ pādatale vijjhiyamāne taṃ ukkhipitvā dutiyaṃ pādaṃ olambitvā tasmiṃ vijjhiyamāne tampi ukkhipati, evamassa so yācanaṃ anādiyitvāva dvepi pādatalāni vijjhiyeva. Therassa sarīraṃ ukkāhi ādittaṃ viya ahosi. So vedanānuvattiko hutvā satiṃ paccupaṭṭhāpetuṃ nāsakkhi, pārutacīvaraṃ bhassantampi na sallakkhesi. Taṃ patamānaṃ kokaṃ sīsato paṭṭhāya parikkhipantameva pati. Sunakhā ‘‘thero patito’’ti saññāya cīvarantaraṃ pavisitvā attano sāmikaṃ luñjitvā khādantā aṭṭhimattāvasesaṃ kariṃsu. Sunakhā cīvarantarato nikkhamitvā bahi aṭṭhaṃsu.

It is said that one day, in the morning, taking his bow and surrounded by dogs, he was going to the forest. On the way, he saw a monk entering for alms-food and, becoming angry, thought, ‘I have seen an unlucky person; today I will get nothing,’ and went away. The elder, too, having gone for alms in the village and finished his meal, set out again for the monastery. The other, having wandered in the forest and obtained nothing, saw the elder again on his return and thought, ‘Today, having seen this unlucky person, I went to the forest and got nothing. Now he has appeared before me again. I will have the dogs devour him.’ Giving a signal, he released the dogs. The elder pleaded, ‘Do not do so, lay follower.’ But he said, ‘Today, because I met you, I got nothing. Again you have come before me. I will certainly have you devoured,’ and urged the dogs on. The elder quickly climbed a tree and sat at a place the height of a man. The dogs surrounded the tree. The hunter went there and said, ‘Even though you have climbed the tree, there is no escape for you,’ and pierced the sole of his foot with the point of an arrow. The elder pleaded, ‘Do not do so.’ The other, disregarding his plea, pierced him again and again. While one sole of his foot was being pierced, the elder lifted it and let the other foot hang down. When that one was being pierced, he lifted that one too. Thus, disregarding his plea, the hunter pierced both soles of his feet. The elder’s body became as if ablaze with firebrands. Being overcome by pain, he was unable to establish mindfulness and did not notice his robe falling off. As it was falling, that robe fell upon Koka, encircling him starting from his head. The dogs, with the perception, ‘The elder has fallen,’ entered inside the robe, and tearing at and devouring their own master, they left only the bones. The dogs, having come out from inside the robe, stood outside.

Atha nesaṃ thero ekaṃ sukkhadaṇḍakaṃ bhañjitvā khipi. Sunakhā theraṃ disvā ‘‘sāmikova amhehi khādito’’ti ñatvā araññaṃ pavisiṃsu. Thero kukkuccaṃ uppādesi ‘‘mama cīvarantaraṃ pavisitvā esa naṭṭho, arogaṃ nu kho me sīla’’nti. So rukkhā otaritvā satthu santikaṃ gantvā ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocetvā – ‘‘bhante, mama cīvaraṃ nissāya so upāsako naṭṭho, kacci me arogaṃ sīlaṃ, atthi me samaṇabhāvo’’ti pucchi. Satthā tassa vacanaṃ sutvā ‘‘bhikkhu arogaṃ te sīlaṃ, atthi te samaṇabhāvo, so appaduṭṭhassa padussitvā vināsaṃ patto, na kevalañca idāneva, atītepi appaduṭṭhānaṃ padussitvā vināsaṃ pattoyevā’’ti vatvā tamatthaṃ pakāsento atītaṃ āhari –

Then the elder broke a dry stick and threw it at them. The dogs, seeing the elder and realizing, ‘It was our own master we have eaten,’ fled into the forest. The elder felt remorse, thinking, ‘Having entered inside my robe, this man perished. Is my virtue unblemished?’ Descending from the tree, he went to the Teacher, related the entire event from the beginning, and asked, ‘Venerable Sir, on account of my robe, that lay follower perished. Is my virtue unblemished? Do I still have the state of a recluse?’ Hearing his words, the Teacher said, ‘Monk, your virtue is unblemished. You still have the state of a recluse. He, having harmed one who was harmless, met with destruction. And not only now, but in the past too, having harmed the harmless, he met with destruction.’ Having said this, to clarify the matter, he brought forth a story of the past:

Atīte kireko vejjo vejjakammatthāya gāmaṃ vicaritvā kiñci kammaṃ alabhitvā chātajjhatto nikkhamitvā gāmadvāre sambahule kumārake kīḷante disvā ‘‘ime sappena ḍaṃsāpetvā tikicchitvā āhāraṃ labhissāmī’’ti ekasmiṃ rukkhabile sīsaṃ niharitvā nipannaṃ sappaṃ dassetvā, ‘‘ambho, kumārakā eso sāḷikapotako, gaṇhatha na’’nti āha. Atheko kumārako sappaṃ gīvāyaṃ daḷhaṃ gahetvā nīharitvā tassa sappabhāvaṃ ñatvā viravanto avidūre ṭhitassa vejjassa matthake khipi. Sappo vejjassa khandhaṭṭhikaṃ parikkhipitvā daḷhaṃ ḍaṃsitvā tattheva jīvitakkhayaṃ pāpesi, evamesa koko sunakhaluddako pubbepi appaduṭṭhassa padussitvā vināsaṃ pattoyevāti.

In the past, it is said, a certain physician, having wandered through a village for the purpose of medical work and not getting any, left afflicted by hunger. At the village gate, he saw many young boys playing and thought, ‘I will have them bitten by a snake, and by treating them, I will get food.’ In a certain tree hollow, he showed them a snake lying down with its head sticking out and said, ‘Hey, boys, this is a young myna bird. Catch it!’ Then one boy, grasping the snake firmly by the neck, taking it out, and realizing its nature as a snake, shouted and threw it onto the head of the physician who was standing not far away. The snake, coiling around the physician’s collarbone and biting him firmly, caused him to reach the end of his life right there. Thus this Koka the dog-hunter, in a former time as well, having done harm to a harmless one, indeed attained destruction.

Satthā [Pg.22] imaṃ atītaṃ āharitvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

The Teacher, having brought forth this past story and made the connection, spoke this verse while teaching the Dhamma:

125.

125.

‘‘Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto’’ti.

Whoever harms a harmless person, one who is pure and stainless, upon that very fool the evil returns, like fine dust thrown against the wind.

Tattha appaduṭṭhassāti attano vā sabbasattānaṃ vā aduṭṭhassa. Narassāti sattassa. Dussatīti aparajjhati. Suddhassāti niraparādhasseva. Posassāti idampi aparenākārena sattādhivacanameva. Anaṅgaṇassāti nikkilesassa. Paccetīti patieti. Paṭivātanti yathā ekena purisena paṭivāte ṭhitaṃ paharitukāmatāya khitto sukhumo rajoti tameva purisaṃ pacceti, tasseva upari patati, evameva yo puggalo apaduṭṭhassa purisassa pāṇippaharādīni dadanto padussati, tameva bālaṃ diṭṭheva dhamme, samparāye vā nirayādīsu vipaccamānaṃ taṃ pāpaṃ vipākadukkhavasena paccetīti attho.

Herein, 'appaduṭṭhassa' means harmless towards oneself or towards all beings. 'Narassa' means a being. 'Dussati' means one offends. 'Suddhassa' means one who is indeed without fault. 'Posassa': this is also, in another way, simply a designation for a being. 'Anaṅgaṇassa' means one without defilements. 'Pacceti' means it returns. 'Paṭivātaṃ': just as fine dust, thrown by a person with the desire to strike someone standing upwind, returns to that very person and falls upon him, even so, whatever person harms a harmless person by inflicting punishments such as striking with the hand, to that very fool that evil returns, ripening either in this very life or in the next, by way of the suffering of its result in the hells and so on. This is the meaning.

Desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that monk was established in Arahantship, and the Dhamma discourse was also of benefit to the assembled congregation.

Kokasunakhaluddakavatthu navamaṃ.

The Story of Koka the Dog-Hunter, the ninth.

10. Maṇikārakulūpakatissattheravatthu

10. The Story of the Elder Tissa, a Dependent of the Jeweler's Family

Gabbhameketi imaṃ dhammadesanaṃ satthā jetavane viharanto maṇikārakulūpakaṃ tissattheraṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this Dhamma discourse beginning with “Gabbhameke,” concerning the Elder Tissa, a dependent of the jeweler’s family.

So kira thero ekassa maṇikārassa kule dvādasa vassāni bhuñji. Tasmiṃ kule jayampatikā mātāpituṭṭhāne ṭhatvā theraṃ paṭijaggiṃsu. Athekadivasaṃ so maṇikāro therassa purato maṃsaṃ chindanto nisinno hoti. Tasmiṃ khaṇe rājā pasenadi kosalo ekaṃ maṇiratanaṃ ‘‘imaṃ dhovitvā vijjhitvā pahiṇatū’’ti pesesi. Maṇikāro salohiteneva [Pg.23] hatthena taṃ paṭiggahetvā peḷāya upari ṭhapetvā hatthadhovanatthaṃ anto pāvisi. Tasmiṃ pana gehe posāvaniyakoñcasakuṇo atthi. So lohitagandhena maṃsasaññāya taṃ maṇiṃ therassa passantasseva gili. Maṇikāro āgantvā maṇiṃ apassanto ‘‘maṇi kena gahito’’ti bhariyañca puttake ca paṭipāṭiyā pucchitvā tehi ‘‘na gaṇhāmā’’ti vutte ‘‘therena gahito bhavissatī’’ti. Cintetvā bhariyāya saddhiṃ mantesi – ‘‘therena maṇi gahito bhavissatī’’ti. Sā, sāmi, mā evaṃ avaca, ettakaṃ kālaṃ mayā therassa na kiñci vajjaṃ diṭṭhapubbaṃ, na so maṇiṃ gaṇhātīti. Maṇikāro theraṃ pucchi – ‘‘bhante, imasmiṃ ṭhāne maṇiratanaṃ tumhehi gahita’’nti. Na gaṇhāmi, upāsakāti. Bhante, na idha añño atthi, tumhehiyeva gahito bhavissati, detha me maṇiratananti. So tasmiṃ asampaṭicchante puna bhariyaṃ āha – ‘‘thereneva maṇi gahito, pīḷetvā naṃ pucchissāmī’’ti. Sā, sāmi, mā no nāsayi, varaṃ amhehi dāsabyaṃ upagantuṃ, na ca theraṃ evarūpaṃ vattunti. So ‘‘sabbeva mayaṃ dāsattaṃ upagacchantā maṇimūlaṃ na agghāmā’’ti rajjuṃ gahetvā therassa sīsaṃ veṭhetvā daṇḍena ghaṭṭesi. Therassa sīsato ca kaṇṇanāsāhi ca lohitaṃ pagghari, akkhīni nikkhamanākārappattāni ahesuṃ, so vedanāpamatto bhūmiyaṃ pati. Koñco lohitagandhenā gantvā lohitaṃ pivi. Atha naṃ maṇikāro there uppannakodhavegena ‘‘tvaṃ kiṃ karosī’’ti pādena paharitvā khipi. So ekappahāreneva maritvā uttāno ahosi.

It is said that the Elder had been receiving alms for twelve years in the household of a certain jeweler. In that household, the married couple, standing in the place of parents, took care of the Elder. One day, while the jeweler was sitting in front of the Elder cutting meat, at that moment King Pasenadi of Kosala sent a precious gem, saying, "Have this washed and pierced, then send it back." The jeweler, with his bloodstained hand, received it and placed it on top of a casket before going inside to wash his hands. Now, in that house, there was a pet crane. Smelling the blood, it mistook the gem for meat and, while the Elder was watching, swallowed it. When the jeweler returned and did not see the gem, he asked, "Who took the gem?" He questioned his wife and children one by one, but they all said, "We did not take it." Then he thought, "It must have been taken by the Elder," and discussed it with his wife: "The Elder must have taken the gem." She replied, "Husband, do not speak like this. For so long, I have never seen any fault in the Elder. He would not take the gem." The jeweler asked the Elder, "Venerable sir, did you take the precious gem from this place?" The Elder replied, "I did not take it, lay follower." "Venerable sir, there is no one else here—you must have taken it. Give me back the precious gem!" When the Elder still refused to admit it, the jeweler said to his wife again, "The Elder definitely took the gem. I will torment him until he confesses." She pleaded, "Husband, do not ruin us! We would rather become slaves than accuse the Elder of such a thing." But he said, "Even if we all become slaves, we still will not be worth the value of the gem!" Seizing a rope, he bound the Elder’s head and struck him with a stick. Blood streamed from the Elder’s head, ears, and nose, and his eyes looked as if they were about to pop out. Overcome with pain, he collapsed on the ground. The crane, drawn by the smell of blood, came and drank the blood. Then the jeweler, in a fit of anger toward the Elder, kicked it, shouting, "What are you doing?" The bird died from that single blow and lay on its back.

Thero taṃ disvā, upāsaka, sīse veṭhanaṃ tāva me sithilaṃ katvā imaṃ koñcaṃ olokehi ‘‘mato vā, no vā’’ti. Atha naṃ so āha – ‘‘eso viya tvampi marissasī’’ti. Upāsaka, iminā so maṇi gilito, sace ayaṃ na amarissā, na te ahaṃ marantopi maṇiṃ ācikkhissanti. So tassa udaraṃ phāletvā maṇiṃ disvā pavedhento saṃviggamānaso therassa pādamūle nipajjitvā ‘‘khamatha, me, bhante, ajānantena mayā kata’’nti āha. Upāsaka, neva tuyhaṃ doso atthi, na mayhaṃ, vaṭṭassevesa doso, khamāmi teti. Bhante, sace me khamatha, pakatiniyāmeneva me gehe nisīditvā bhikkhaṃ gaṇhathāti. ‘‘Upāsaka, na dānāhaṃ ito paṭṭhāya paresaṃ [Pg.24] gehassa antochadanaṃ pavisissāmi, antogehapavesanasseva hi ayaṃ doso, ito paṭṭhāya pādesu āvahantesu gehadvāre ṭhitova bhikkhaṃ gaṇhissāmī’’ti vatvā dhutaṅgaṃ samādāya imaṃ gāthamāha –

The Elder, seeing this, said, "Lay follower, first loosen the binding on my head and examine this crane—whether it is dead or not." The jeweler retorted, "You too will die like this one!" The Elder replied, "Lay follower, that gem was swallowed by this bird. Had this bird not died, I would not have told you about the gem, even at the point of my own death." The jeweler split open its belly, saw the jewel, and trembling with a terrified mind, he lay down at the Elder's feet, saying, "Forgive me, venerable sir, for what I did unknowingly." The Elder replied, "Lay follower, there is no fault in you, nor in me; this is the fault of the cycle of existence itself. I forgive you." The jeweler then said, "Venerable sir, if you forgive me, please sit in my house as usual and receive alms." The Elder replied, "Lay follower, from now on, I will not enter the inner part of another's house. This fault arose precisely from entering a house. From now on, as long as my feet can carry me, I will stand at the door and receive alms." Having said this, he undertook the ascetic practice and spoke this verse:

‘‘Paccati munino bhattaṃ, thokaṃ thokaṃ kule kule;

Piṇḍikāya carissāmi, atthi jaṅghabalaṃ mamā’’ti. (theragā. 248) –

In every household, a little food is cooked for the sage; I will wander for alms, for I have strength in my legs.

Idañca pana vatvā thero teneva byādhinā na cirasseva parinibbāyi. Koñco maṇikārassa bhariyāya kucchismiṃ paṭisandhiṃ gaṇhi. Maṇikāro kālaṃ katvā niraye nibbatti. Maṇikārassa bhariyā there muducittatāya kālaṃ katvā devaloke nibbatti. Bhikkhū satthāraṃ tesaṃ abhisamparāyaṃ pucchiṃsu. Satthā, ‘‘bhikkhave, idhekacce gabbhe nibbattanti, ekacce pāpakārino niraye nibbattanti, ekacce katakalyāṇā devaloke nibbattanti, anāsavā pana parinibbāyantī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Having said this, the Elder soon after attained Parinibbāna due to that very injury. The crane took rebirth in the womb of the jeweler's wife. The jeweler, after he died, was reborn in hell. The jeweler's wife, due to her gentle heart toward the Elder, passed away and was reborn in the heavenly realm. The monks asked the Teacher about their future destinations. The Teacher said, "Monks, here some are reborn in a womb, some evildoers are reborn in hell, some who have done good are reborn in the heavenly realm, but the taintless ones attain Parinibbāna." Having connected the narrative, he taught the Dhamma and spoke this verse:

126.

126.

‘‘Gabbhameke uppajjanti, nirayaṃ pāpakammino;

Saggaṃ sugatino yanti, parinibbanti anāsavā’’ti.

Some are born in a womb; evildoers are born in hell; the virtuous go to heaven; the taintless attain Parinibbāna.

Tattha gabbhanti idha manussagabbhova adhippeto. Sesamettha uttānatthameva.

Herein, 'gabbha' (womb) is intended to mean specifically the human womb. The rest is clear in meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Maṇikārakulūpakatissattheravatthu dasamaṃ.

The tenth story: The Elder Tissa, a Dependent of the Jeweler's Family.

11. Tayojanavatthu

11. The Story of Three Persons

Na antalikkheti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo jane ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with the words 'Na antalikkhe,' concerning three persons.

Satthari kira jetavane viharante sambahulā bhikkhū satthu dassanatthāya āgacchantā ekaṃ gāmaṃ piṇḍāya pavisiṃsu. Gāmavāsino te sampatte ādāya āsanasālāya nisīdāpetvā yāgukhajjakaṃ datvā piṇḍapātavelaṃ āgamayamānā dhammaṃ suṇantā nisīdiṃsu. Tasmiṃ khaṇe bhattaṃ [Pg.25] pacitvā sūpabyañjanaṃ dhūpayamānāya ekissā itthiyā bhājanato aggijālā uṭṭhahitvā chadanaṃ gaṇhi. Tato ekaṃ tiṇakaraḷaṃ uṭṭhahitvā jalamānaṃ ākāsaṃ pakkhandi. Tasmiṃ khaṇe eko kāko ākāsena gacchanto tattha gīvaṃ pavesetvā tiṇavalliveṭhito jhāyitvā gāmamajjhe pati. Bhikkhū taṃ disvā ‘‘aho bhāriyaṃ kammaṃ, passathāvuso, kākena pattaṃ vippakāraṃ, iminā katakammaṃ aññatra satthārā ko jānissati, satthāramassa kammaṃ pucchissāmā’’ti cintetvā pakkamiṃsu.

It is said that while the Teacher was dwelling in Jetavana, many monks, coming to see the Teacher, entered a village for alms. The villagers took their bowls, seated them in the dining hall, gave them gruel and hard food, and while waiting for the time for the alms-round, sat listening to the Dhamma. At that moment, as a certain woman, having cooked rice, was warming the curry, a flame rose from her pot and caught the roof. From there, a bundle of grass rose up and, blazing, flew into the sky. At that moment, a crow flying through the sky inserted its neck into it, became entangled in the grass-vine, was burned, and fell in the middle of the village. The monks, seeing this, thought, 'Oh, how heavy is kamma! Look, friends, the calamity that has befallen the crow. Who, other than the Teacher, could know the deed done by this one? We shall ask the Teacher about its kamma,' and they departed.

Aparesampi bhikkhūnaṃ satthu dassanatthāya nāvaṃ abhiruyha gacchantānaṃ nāvā samudde niccalā aṭṭhāsi. Manussā ‘‘kāḷakaṇṇinā ettha bhavitabba’’nti salākaṃ vicāresuṃ. Nāvikassa ca bhariyā paṭhamavaye ṭhitā dassanīyā pāsādikā, salākā tassā pāpuṇi. ‘‘Salākaṃ puna vicārethā’’ti vatvā yāvatatiyaṃ vicāresuṃ, tikkhattumpi tassā eva pāpuṇi. Manussā ‘‘kiṃ, sāmī’’ti nāvikassa mukhaṃ olokesuṃ. Nāviko ‘‘na sakkā ekissā atthāya mahājanaṃ nāsetuṃ, udake naṃ khipathā’’ti āha. Sā gahetvā udake khipiyamānā maraṇabhayatajjitā viravaṃ akāsi. Taṃ sutvā nāviko ko attho imissā ābharaṇehi naṭṭhehi, sabbābharaṇāni omuñcitvā ekaṃ pilotikaṃ nivāsāpetvā chaḍḍetha naṃ, ahaṃ panetaṃ udakapiṭṭhe plavamānaṃ daṭṭhuṃ na sakkhissāmī tasmā yathā naṃ ahaṃ na passāmi, tathā ekaṃ vālukakuṭaṃ gīvāya bandhitvā samudde khipathāti. Te tathā kariṃsu. Tampi patitaṭṭhāneyeva macchakacchapā vilumpiṃsu. Bhikkhū taṃ pavattiṃ ñatvā ‘‘ṭhapetvā satthāraṃ ko añño etissā itthiyā katakammaṃ jānissati, satthāraṃ tassā kammaṃ pucchissāmā’’ti icchitaṭṭhānaṃ patvā nāvāto oruyha pakkamiṃsu.

Of other monks, too, who were traveling by boat to see the Teacher, their boat stood motionless in the ocean. The people, thinking, 'There must be a person of ill fortune here,' prepared lots. Now, the boatman’s wife was in her first youth, lovely to behold and inspiring confidence. The lot fell to her. They drew the lots up to a third time, and even for the third time, it fell only to her. The people looked at the boatman's face and asked, 'What now, master?' The boatman said, 'It is not possible to destroy a great number of people for the sake of one. Throw her into the water.' As she was being seized and thrown into the water, terrified by the fear of death, she made a loud cry. Hearing this, the boatman said, 'What is the use of her ornaments being destroyed? Remove all her ornaments, make her wear one worn-out cloth, and abandon her. But I will not be able to bear seeing her floating on the surface of the water. Therefore, so that I do not see her, tie a pot of sand to her neck and throw her into the ocean.' They did so. In the very place she fell, fish and turtles tore her apart and devoured her. The monks, learning of this event, thought, 'Who, apart from the Teacher, can know the deed done by this woman? We shall ask the Teacher about her kamma.' Having reached their desired destination, they disembarked from the boat and departed.

Aparepi satta bhikkhū satthu dassanatthāya gacchantā sāyaṃ ekaṃ vihāraṃ pavisitvā vasanaṭṭhānaṃ pucchiṃsu. Ekasmiñca leṇe satta mañcā honti. Tesaṃ tadeva labhitvā tattha nipannānaṃ rattibhāge kūṭāgāramatto pāsāṇo pavaṭṭamāno āgantvā leṇadvāraṃ pidahi. Nevāsikā bhikkhū ‘‘mayaṃ imaṃ leṇaṃ āgantukabhikkhūnaṃ pāpayimhā, ayañca mahāpāsāṇo leṇadvāraṃ pidahanto aṭṭhāsi, apanessāma na’’nti samantā sattahi gāmehi [Pg.26] manusse sannipātetvā vāyamantāpi ṭhānā cāletuṃ nāsakkhiṃsu. Anto paviṭṭhabhikkhūpi vāyamiṃsuyeva. Evaṃ santepi sattāhaṃ pāsāṇaṃ cāletuṃ nāsakkhiṃsu. Āgantukā sattāhaṃ chātajjhattā mahādukkhaṃ anubhaviṃsu. Sattame divase pāsāṇo sayameva pavaṭṭitvā apagato. Bhikkhū nikkhamitvā ‘‘amhākaṃ imaṃ pāpaṃ aññatra satthārā ko jānissati, satthāraṃ pucchissāmā’’ti cintetvā pakkamiṃsu. Te purimehi saddhiṃ antarāmagge samāgantvā sabbe ekatova satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnā satthārā katapaṭisanthārā attanā attanā diṭṭhānubhūtāni kāraṇāni paṭipāṭiyā pucchiṃsu.

Seven other monks, traveling to see the Teacher, entered a monastery in the evening and asked for a place to stay. In a certain cave, there were seven beds. Having obtained that very place, they lay down there. During the night, a rock slab the size of a gabled house came rolling and blocked the cave entrance. The resident monks thought, 'We gave this cave to the visiting monks, and this great rock slab has come and blocked the entrance. Let us remove it.' Having gathered people from seven surrounding villages, though they tried, they were not able to move it from its place. The monks who were inside also tried. Even so, for seven days they were not able to move the rock slab. The visiting monks, afflicted by hunger for seven days, experienced great suffering. On the seventh day, the rock slab rolled away by itself. The monks came out and thought, 'Who, other than the Teacher, will know of this evil kamma of ours? We shall ask the Teacher.' With this thought, they departed. They met with the previous monks on the way, and all together they approached the Teacher, paid homage, and sat to one side. Having been courteously greeted by the Teacher, they each asked in order about the causes for what they had seen and experienced.

Satthāpi tesaṃ paṭipāṭiyā evaṃ byākāsi – ‘‘bhikkhave, so tāva kāko attanā katakammameva anubhosi. Atītakāle hi bārāṇasiyaṃ eko kassako attano goṇaṃ damento dametuṃ nāsakkhi. So hissa goṇo thokaṃ gantvā nipajji, pothetvā uṭṭhāpitopi thokaṃ gantvā punapi tatheva nipajji. So vāyamitvā taṃ dametuṃ asakkonto kodhābhibhūto hutvā ‘ito dāni paṭṭhāya sukhaṃ nipajjissasī’ti palālapiṇḍaṃ viya karonto palālena tassa gīvaṃ paliveṭhetvā aggimadāsi, goṇo tattheva jhāyitvā mato. Tadā, bhikkhave, tena kākena taṃ pāpakammaṃ kataṃ. So tassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena sattakkhattuṃ kākayoniyaṃ nibbattitvā evameva ākāse jhāyitvāva mato’’ti.

The Teacher also explained to them in sequence: 'Monks, that crow, to begin with, experienced the result of the kamma done by himself. Indeed, in a past time in Bārāṇasī, a certain farmer, while training his own ox, was unable to train it. His ox, having gone a short distance, would lie down. Even when made to get up by beating, it would go a short distance and lie down again in the same way. That farmer, trying but being unable to train it, became overcome by anger and said, "From now on, you will lie down in comfort!" Making it like a lump of straw, he wrapped its neck with straw and set fire to it. The ox, being burned right there, died. At that time, monks, that evil kamma was done by the one who is now that crow. He, by the result of that kamma, having been tormented in hell for a long time, by the residue of that result, was reborn seven times in the crow realm and died in this very way, by being burned in the sky.'

Sāpi, bhikkhave, itthī attanā katakammameva anubhosi. Sā hi atīte bārāṇasiyaṃ ekassa gahapatikassa bhariyā udakaharaṇakoṭṭanapacanādīni sabbakiccāni sahattheneva akāsi. Tassā eko sunakho taṃ gehe sabbakiccāni kurumānaṃ olokentova nisīdati. Khette bhattaṃ harantiyā dārupaṇṇādīnaṃ vā atthāya araññaṃ gacchantiyā tāya saddhiṃyeva gacchati. Taṃ disvā daharamanussā ‘‘ambho nikkhanto sunakhaluddako, ajja mayaṃ maṃsena bhuñjissāmā’’ti uppaṇḍenti. Sā tesaṃ kathāya maṅku hutvā sunakhaṃ leḍḍudaṇḍādīhi paharitvā palāpeti, sunakho nivattitvā puna anubandhati. So kirassā tatiye attabhāve bhattā ahosi, tasmā sinehaṃ chindituṃ na sakkoti. Kiñcāpi hi anamatagge saṃsāre jāyā vā pati vā abhūtapubbā nāma natthi, avidūre pana attabhāve ñātakesu adhimatto sineho [Pg.27] hoti, tasmā so sunakho taṃ vijahituṃ na sakkoti. Sā tassa kujjhitvā khettaṃ sāmikassa yāguṃ haramānā rajjuṃ ucchaṅge ṭhapetvā agamāsi, sunakho tāyeva saddhiṃ gato. Sā sāmikassa yāguṃ datvā tucchakuṭaṃ ādāya ekaṃ udakaṭṭhānaṃ gantvā kuṭaṃ vālukāya pūretvā samīpe oloketvā ṭhitassa sunakhassa saddamakāsi. Sunakho ‘‘cirassaṃ vata me ajja madhurakathā laddhā’’ti naṅguṭṭhaṃ cālento taṃ upasaṅkami. Sā taṃ gīvāyaṃ daḷhaṃ gahetvā ekāya rajjukoṭiyā kuṭaṃ bandhitvā ekaṃ rajjukoṭiṃ sunakhassa gīvāyaṃ bandhitvā kuṭaṃ udakābhimukhaṃ pavaṭṭesi. Sunakho kuṭaṃ anubandhanto udake patitvā tattheva kālamakāsi. Sā tassa kammassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena attabhāvasate vālukakuṭaṃ gīvāyaṃ bandhitvā udake pakkhittā kālamakāsīti.

That woman too, O monks, experienced the result of the kamma she herself had done. For in the past, in Bārāṇasī, she was the wife of a certain householder and performed all duties such as fetching water, pounding rice, and cooking with her own hands. A certain dog of hers would sit watching her as she performed all the duties in the house. When she was carrying food to the field or going to the forest for firewood and leaves, it would go right along with her. Seeing this, young men would tease her, saying, 'Hey, the dog hunter has come out; today we will eat meat!' Being disconcerted by their words, she would strike the dog with clods of earth, sticks, and so on, and drive it away, but the dog, turning back, would follow her again. It is said that he had been her husband in the third existence before this, and therefore he could not cut off his affection. Although indeed in this beginningless saṃsāra there is no one who has not formerly been a wife or a husband, in a not-so-distant existence, affection for relatives is especially strong; therefore, that dog could not abandon her. Becoming angry with it, while carrying gruel to the field for her husband, she placed a rope in her lap and went. The dog went right along with her. After giving the gruel to her husband, she took the empty pot, went to a certain watering place, filled the pot with sand, and made a sound to the dog that was standing nearby watching. The dog, thinking, 'Ah, after so long, today I have finally heard a sweet word!' approached her, wagging its tail. She seized it firmly by the neck, tied the pot with one end of the rope, tied the other end of the rope to the dog's neck, and rolled the pot towards the water. The dog, following the pot, fell into the water and died right there. As a result of that kamma, she was tormented in hell for a long time, and by the residue of that result, for a hundred existences, she died by being thrown into the water with a pot of sand tied to her neck.

Tumhehipi, bhikkhave, attanā katakammameva anubhūtaṃ. Atītasmiñhi bārāṇasivāsino satta gopālakadārakā ekasmiṃ aṭavipadese sattāhavārena gāviyo vicarantā ekadivasaṃ gāviyo vicāretvā āgacchantā ekaṃ mahāgodhaṃ disvā anubandhiṃsu. Godhā palāyitvā ekaṃ vammikaṃ pāvisi. Tassa pana vammikassa satta chiddāni, dārakā ‘‘mayaṃ dāni gahetuṃ na sakkhissāma, sve āgantvā gaṇhissāmā’’ti ekeko ekekaṃ sākhabhaṅgamuṭṭhiṃ ādāya sattapi janā satta chiddāni pidahitvā pakkamiṃsu. Te punadivase taṃ godhaṃ amanasikatvā aññasmiṃ padese gāviyo vicāretvā sattame divase gāviyo ādāya gacchantā taṃ vammikaṃ disvā satiṃ paṭilabhitvā ‘‘kā nu kho tassā godhāya pavattī’’ti attanā attanā pidahitāni chiddāni vivariṃsu. Godhā jīvite nirālayā hutvā aṭṭhicammāvasesā pavedhamānā nikkhami. Te taṃ disvā anukampaṃ katvā ‘‘mā naṃ māretha, sattāhaṃ chinnabhattā jātā’’ti tassā piṭṭhiṃ parimajjitvā ‘‘sukhena gacchāhī’’ti vissajjesuṃ. Te godhāya amāritattā niraye tāva na pacciṃsu. Te pana satta janā ekato hutvā cuddasasu attabhāvesu satta satta divasāni chinnabhattā ahesuṃ. Tadā, bhikkhave, tumhehi sattahi gopālakehi hutvā taṃ kammaṃ katanti. Evaṃ satthā tehi puṭṭhapuṭṭhaṃ pañhaṃ byākāsi.

You too, O monks, have experienced the result of the kamma done by yourselves. Indeed, in the past, seven cowherd boys residing in Bārāṇasī, while herding cows in a certain forest region by turns of seven days each, were coming back one day after herding the cows when they saw a great monitor lizard and chased it. The monitor lizard fled and entered an anthill. That anthill, however, had seven holes. The boys, thinking, 'We will not be able to catch it now; we will come tomorrow and catch it,' each took a handful of broken twigs, and all seven persons blocked the seven holes and departed. The next day, not paying attention to that monitor lizard, they herded the cows in another region. On the seventh day, while coming back with the cows, they saw that anthill and, regaining their memory, thought, 'What, I wonder, is the condition of that monitor lizard?' They then opened the holes that they themselves had blocked. The monitor lizard, having become despairing of its life, came out trembling, with only its skin and bones remaining. Seeing it, they felt compassion and said, 'Do not kill it; it has been deprived of food for seven days.' Having stroked its back, they said, 'Go in peace,' and released it. Because the monitor lizard was not killed, they were not tormented in hell for that. But those seven persons, being together in fourteen existences, were deprived of food for seven days each time. At that time, O monks, you, having been those seven cowherds, did that kamma. Thus the Teacher answered the question asked by them.

Atheko [Pg.28] bhikkhu satthāraṃ āha – ‘‘kiṃ pana, bhante, pāpakammaṃ katvā ākāse uppatitassapi samuddaṃ pakkhandassāpi pabbatantaraṃ paviṭṭhassāpi mokkho natthī’’ti. Satthā ‘‘evametaṃ, bhikkhave, ākāsādīsupi ekapadesopi natthi, yattha ṭhito pāpakammato mucceyyā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Then a certain monk said to the Teacher, 'Venerable Sir, is there then no liberation for one who, having done an evil deed, has flown up into the sky, or has plunged into the ocean, or has entered into a mountain cleft?' The Teacher said, 'It is just so, O monks. Even in the sky and so on, there is not even one spot where one, standing, could be freed from evil kamma.' Having said this and connected the sequence, while teaching the Dhamma, he spoke this verse:

127.

127.

‘‘Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā’’ti.

Not in the sky, not in the middle of the ocean, not having entered a cleft of the mountains—there is not found that spot on earth where one, standing, could be freed from evil kamma.

Tassattho – sace hi koci ‘‘iminā upāyena pāpakammato muccissāmī’’ti antalikkhe vā nisīdeyya, caturāsītiyojanasahassagambhīraṃ mahāsamuddaṃ vā paviseyya, pabbatantare vā nisīdeyya, neva pāpakammato mucceyya. Puratthimādīsu jagatipadesesu pathavībhāgesu na so vālaggamattopi okāso atthi, yattha ṭhito pāpakammato muccituṃ sakkuṇeyyāti.

The meaning of this is: Indeed, if someone, thinking, 'By this means I will be freed from the result of evil kamma,' should sit in the sky, or should enter the great ocean which is eighty-four thousand yojanas deep, or should sit in a mountain cleft, they would never be freed from the result of evil kamma. In the regions of the earth, in the eastern direction and so on, there is not even a space the size of a hair's tip where one, standing, could be freed from evil kamma.

Desanāvasāne te bhikkhū sotāpattiphalādīni pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those monks attained the fruits beginning with the fruit of stream-entry, and for the great assembly that had gathered also, the Dhamma discourse was beneficial.

Tayojanavatthu ekādasamaṃ.

The Eleventh: The Story of Tayojana.

12. Suppabuddhasakyavatthu

12. The Story of Suppabuddha the Sakyan

Na antalikkheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto suppabuddhaṃ sakkaṃ ārabbha kathesi.

The Teacher, while dwelling at the Nigrodhārāma, spoke this Dhamma discourse beginning with 'Not in the sky,' concerning Suppabuddha the Sakyan.

So kira ‘‘ayaṃ mama dhītaraṃ chaḍḍetvā nikkhanto ca, mama puttaṃ pabbājetvā tassa veriṭṭhāne ṭhito cā’’ti imehi dvīhi kāraṇehi satthari āghātaṃ bandhitvā ekadivasaṃ ‘‘na dānissa nimantanaṭṭhānaṃ gantvā bhuñjituṃ dassāmī’’ti gamanamaggaṃ pidahitvā antaravīthiyaṃ suraṃ pivanto nisīdi. Athassa satthari bhikkhusaṅghaparivute taṃ ṭhānaṃ āgate ‘‘satthā āgato’’ti ārocesuṃ[Pg.29]. So āha – ‘‘purato gacchāti tassa vadetha, nāyaṃ mayā mahallakataro, nāssa maggaṃ dassāmī’’ti punappunaṃ vuccamānopi tatheva vatvā nisīdi. Satthā mātulassa santikā maggaṃ alabhitvā tato nivatti. Sopi ekaṃ carapurisaṃ pesesi ‘‘gaccha, tassa kathaṃ sutvā ehī’’ti. Satthāpi nivattanto sitaṃ katvā ānandattherena ‘‘ko nu kho, bhante, sitassa pātukammassa paccayo’’ti puṭṭho āha – ‘‘passasi, ānanda, suppabuddha’’nti. Passāmi, bhanteti. Bhāriyaṃ tena kammaṃ kataṃ mādisassa buddhassa maggaṃ adentena, ito sattame divase heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatīti. Carapuriso taṃ kathaṃ sutvā suppabuddhassa santikaṃ gantvā ‘‘kiṃ mama bhāgineyyena nivattantena vutta’’nti puṭṭho yathāsutaṃ ārocesi. So tassa vacanaṃ sutvā ‘‘na dāni mama bhāgineyyassa kathāya doso atthi, addhā yaṃ so vadati, taṃ tatheva hoti. Evaṃ santepi naṃ idāni musāvādena niggaṇhissāmi. So hi maṃ ‘sattame divase pathaviṃ pavisissatī’ti aniyamena avatvā ‘heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatī’’’ti āha. ‘‘Ito dāni paṭṭhāyāhaṃ taṃ ṭhānaṃ na gamissāmi, atha naṃ tasmiṃ ṭhāne pathaviṃ apavisitvā musāvādena niggaṇhissāmī’’ti attano upabhogajātaṃ sabbaṃ sattabhūmikapāsādassa upari āropetvā sopānaṃ harāpetvā dvāraṃ pidahāpetvā ekekasmiṃ dvāre dve dve malle ṭhapetvā ‘‘sacāhaṃ pamādena heṭṭhā orohitukāmo homi, nivāreyyātha ma’’nti vatvā sattame pāsādatale sirigabbhe nisīdi. Satthā taṃ pavattiṃ sutvā, ‘‘bhikkhave, suppabuddho na kevalaṃ pāsādatale vehāsaṃ uppatitvā ākāse vā nisīdatu, nāvāya vā samuddaṃ pakkhandatu, pabbatantaraṃ vā pavisatu, buddhānaṃ kathāya dvidhābhāvo nāma natthi, mayā vuttaṭṭhāneyeva so pathaviṃ pavisissatī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

It is said that he harbored resentment toward the Teacher for two reasons: 'This man abandoned my daughter and went forth, and he ordained my son, thus standing in the place of an enemy.' So one day, thinking, 'I will not let him go to the place of invitation to eat,' he blocked the path and sat drinking liquor in the middle of the street. When the Teacher arrived at that place surrounded by the Sangha of monks, they announced, 'The Teacher has come.' He said, 'Go forth and tell him, "He is not older than I; I will not give him the way."' Though repeatedly told, he remained seated saying the same. The Teacher, unable to get the path from his maternal uncle, turned back. Suppabuddha also sent a spy, saying, 'Go, listen to what he says and return.' The Teacher, while turning back, smiled. Venerable Ānanda asked, 'Venerable sir, what is the reason for this smile?' He replied, 'Ānanda, do you see Suppabuddha?' 'I see him, Venerable sir.' 'A heavy deed has been done by him—denying the path to a Buddha like me. On the seventh day from now, he will sink into the earth at the foot of the staircase of the lower palace.' The spy, hearing this, went to Suppabuddha and, when asked, 'What did my nephew say as he turned back?' reported what he had heard. Hearing his words, Suppabuddha said, 'Now there is no fault in my nephew’s words. Surely what he says comes to pass. Even so, I will now refute him with a charge of falsehood. For he did not say unconditionally, "On the seventh day he will sink into the earth," but specified, "at the foot of the staircase of the lower palace." From now on, I will not go to that place. Then, when I do not sink into the earth there, I will refute him with a charge of falsehood.' He had all his belongings moved to the top of his seven-story palace, had the staircase removed, and had the doors shut, placing two wrestlers at each door, saying, 'If I become heedless and wish to descend, restrain me.' Then he sat in the royal chamber on the seventh floor. The Teacher, hearing of this, said, 'Monks, let Suppabuddha not only sit on the palace floor, but let him leap into the air and sit in the sky, or plunge into the sea by boat, or enter a mountain cleft—the words of the Buddhas are not twofold. He will sink into the earth precisely where I said.' Having said this, and connecting the story, while teaching the Dhamma, he spoke this verse:

128.

128.

‘‘Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ nappasaheyya maccū’’ti.

Not in the sky, not in the ocean's midst, not by entering a mountain cave; no place exists on earth where, standing, one might not be overcome by death.

Tattha [Pg.30] yattha ṭhitaṃ nappasaheyya, maccūti yasmiṃ padese ṭhitaṃ maraṇaṃ nappasaheyya nābhibhaveyya, kesaggamattopi pathavippadeso natthi. Sesaṃ purimasadisamevāti.

Herein, 'where, standing, one might not be overcome by death' means there is no spot of earth, not even the size of a hair-tip, where one can stand and death cannot oppress or overcome. The rest is just as in the previous instance.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Sattame divase satthu bhikkhācāramaggassa niruddhavelāya heṭṭhāpāsāde suppabuddhassa maṅgalasso uddāmo hutvā taṃ taṃ bhittiṃ pahari. So upari nisinnovassa saddaṃ sutvā ‘‘kimeta’’nti pucchi. ‘‘Maṅgalasso uddāmo’’ti. So panasso suppabuddhaṃ disvāva sannisīdati. Atha naṃ so gaṇhitukāmo hutvā nisinnaṭṭhānā uṭṭhāya dvārābhimukho ahosi, dvārāni sayameva vivaṭāni, sopānaṃ sakaṭṭhāneyeva ṭhitaṃ. Dvāre ṭhitā mallā taṃ gīvāyaṃ gahetvā heṭṭhābhimukhaṃ khipiṃsu. Etenupāyena sattasupi talesu dvārāni sayameva vivaṭāni, sopānāni yathāṭhāne ṭhitāni. Tattha tattha mallā taṃ gīvāyameva gahetvā heṭṭhābhimukhaṃ khipiṃsu. Atha naṃ heṭṭhāpāsāde sopānapādamūlaṃ sampattameva mahāpathavī vivaramānā bhijjitvā sampaṭicchi, so gantvā avīcimhi nibbattīti.

On the seventh day, at the time when the Teacher's alms-round path was blocked, below the palace, Suppabuddha's state horse became unruly and kicked this and that wall. Hearing the noise while sitting above, he asked, 'What is that?' 'The state horse is unruly.' But that horse would only become calm upon seeing Suppabuddha. Then, wishing to catch it, he rose from his seat and went towards the door. The doors opened by themselves, and the staircase stood in its very place. The wrestlers standing at the door grabbed him by the neck and threw him downward. In this way, on all seven floors, the doors opened by themselves, and the staircases stood in their proper places. At each and every place, the wrestlers grabbed him by the very neck and hurled him downward. Then, as soon as he reached the foot of the staircase in the lower palace, the great earth opened up, split apart, and received him. He went and was reborn in Avīci.

Suppabuddhasakyavatthu dvādasamaṃ.

The twelfth story: the Story of Suppabuddha the Sakyan.

Pāpavaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Evil is finished.

Navamo vaggo.

The Ninth Chapter.

10. Daṇḍavaggo

10. The Chapter on Punishment

1. Chabbaggiyabhikkhuvatthu

1. The Story of the Group-of-Six Monks

Sabbe [Pg.31] tasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with “All tremble” while dwelling at Jetavana, concerning the group-of-six monks.

Ekasmiñhi samaye sattarasavaggiyehi senāsane paṭijaggite chabbaggiyā bhikkhū ‘‘nikkhamatha, mayaṃ mahallakatarā, amhākaṃ etaṃ pāpuṇātī’’ti vatvā tehi ‘‘na mayaṃ dassāma, amhehi paṭhamaṃ paṭijaggita’’nti vutte te bhikkhū pahariṃsu. Sattarasavaggiyā maraṇabhayatajjitā mahāviravaṃ viraviṃsu. Satthā tesaṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā ‘‘idaṃ nāmā’’ti ārocite ‘‘na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī’’ti pahāradānasikkhāpadaṃ (pāci. 449 ādayo) paññāpetvā, ‘‘bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, maccuno bhāyantī’ti ñatvā paro na paharitabbo, na ghātetabbo’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Indeed, at one time, when the group-of-seventeen monks had cleaned and prepared a dwelling, the group-of-six monks said, “Get out! We are more senior; this dwelling is due to us.” When they replied, “We shall not give it up; it was cleaned and prepared by us first,” the group-of-six monks struck them. The group-of-seventeen monks, being threatened with fear of death, let out a great cry. The Teacher, hearing their sound, asked, “What is this?” and when it was reported what this was, he said, “Monks, from now on, a monk should not act in such a way. Whoever does so incurs such-and-such an offense.” Having then laid down the training rule concerning giving a blow, he said, “Monks, a monk, knowing, ‘Just as I, so too do others tremble at punishment and fear death,’ should not strike another, nor should he kill or torment another.” Then, connecting the sequence and teaching the Dhamma, he spoke this verse:

129.

129.

‘‘Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye’’ti.

“All tremble at punishment, all fear death. Making oneself the example, one should neither strike nor cause to be struck.”

Tattha sabbe tasantīti sabbepi sattā attani daṇḍe patante tassa daṇḍassa tasanti. Maccunoti maraṇassāpi bhāyantiyeva. Imissā ca desanāya byañjanaṃ niravasesaṃ, attho pana sāvaseso. Yathā hi raññā ‘‘sabbe sannipatantū’’ti bheriyā carāpitāyapi rājamahāmatte ṭhapetvā sesā sannipatanti, evamidha ‘‘sabbe tasantī’’ti vuttepi hatthājāneyyo assājāneyyo usabhājāneyyo khīṇāsavoti ime cattāro ṭhapetvā avasesāva tasantīti veditabbā. Imesu hi khīṇāsavo sakkāyadiṭṭhiyā pahīnattā maraṇakasattaṃ apassanto na bhāyati, itare tayo sakkāyadiṭṭhiyā balavattā attano paṭipakkhabhūtaṃ sattaṃ apassantā na bhāyantīti. Na haneyya na ghātayeti yathā ahaṃ[Pg.32], evaṃ aññepi sattāti neva paraṃ pahareyya na paharāpeyyāti attho.

Herein, ‘all tremble’ means all beings tremble at punishment falling upon them. ‘At death’ means they indeed also fear death. The wording of this teaching is without remainder, but the meaning has a remainder. For just as when a king has the drum beaten, ordering, ‘Let all assemble,’ the king's great ministers are excepted and only the rest assemble, so here too, when it is said, ‘all tremble,’ it should be understood that four are excepted: the thoroughbred elephant, the thoroughbred horse, the thoroughbred bull, and the one whose cankers are destroyed. The remaining beings indeed tremble. Among these, the one whose cankers are destroyed does not fear, because, having abandoned the personality-view, he does not perceive a being that is subject to death. The other three, due to the strength of their personality-view, do not fear because they do not see another being as their adversary. ‘One should neither strike nor cause to be struck’ means that, reflecting, ‘As I am, so are other beings,’ one should neither strike another nor cause another to be struck. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Chabbaggiyabhikkhuvatthu paṭhamaṃ.

The first story of the group-of-six monks is finished.

2. Chabbaggiyabhikkhuvatthu

2. The Story of the Group-of-Six Monks

Sabbe tasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with “All tremble” while dwelling at Jetavana, concerning the group-of-six monks.

Teyeva ekasmiñhi samaye teneva kāraṇena purimasikkhāpade sattarasavaggiye pahariṃsu. Teneva kāraṇena tesaṃ talasattikaṃ uggiriṃsu. Idhāpi satthā tesaṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā ‘‘idaṃ nāmā’’ti ārocite ‘‘na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī’’ti talasattikasikkhāpadaṃ (pāci. 454 ādayo) paññāpetvā, ‘‘bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, yathā ca mayhaṃ, tatheva nesaṃ jīvitaṃ piya’nti ñatvā paro na paharitabbo na ghāṭetabbo’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Indeed, at one time, for that very reason in connection with a previous training rule, they struck the group-of-seventeen monks. For that very reason, they raised their open hands against them. Here too, the Teacher, hearing their noise, asked, “What is this?” and when it was reported what it was, he said, “Monks, from now on, a monk should not act in this way. Whoever does so incurs such-and-such an offense.” Having thus laid down the training rule concerning slapping with the open hand, he said, “Monks, a monk, knowing, ‘Just as I, so too do others tremble at punishment, and just as my life is dear to me, so too is life dear to them,’ should neither strike another nor cause another to be killed.” Having made this connection and wishing to teach the Dhamma, he spoke this verse:

130.

130.

‘‘Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye’’ti.

“All tremble at the rod, life is dear to all. Making oneself the example, one should neither strike nor cause to kill.”

Tattha sabbesaṃ jīvitaṃ piyanti khīṇāsavaṃ ṭhapetvā sesasattānaṃ jīvitaṃ piyaṃ madhuraṃ, khīṇāsavo pana jīvite vā maraṇe vā upekkhakova hoti. Sesaṃ purimasadisamevāti.

Here, ‘life is dear to all’ means that, except for the one whose taints are destroyed, life is dear and sweet to the remaining beings. But one whose taints are destroyed is equanimous toward life or death. The rest is just as in the previous account.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Chabbaggiyabhikkhuvatthu dutiyaṃ.

The second story: the Story of the Group-of-Six Monks.

3. Sabbahulakumārakavatthu

3. The Story of Many Boys

Sukhakāmāni [Pg.33] bhūtānīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule kumārake ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse, beginning with “Beings desire happiness,” concerning many boys.

Ekasmiñhi samaye satthā sāvatthiyaṃ piṇḍāya pavisanto antarāmagge sambahule kumārake ekaṃ gharasappajātikaṃ ahiṃ daṇḍakena paharante disvā ‘‘kumārakā kiṃ karothā’’ti pucchitvā ‘‘ahiṃ, bhante, daṇḍakena paharāmā’’ti vutte ‘‘kiṃ kāraṇā’’ti puna pucchitvā ‘‘ḍaṃsanabhayena, bhante’’ti vutte ‘‘tumhe ‘attano sukhaṃ karissāmā’ti imaṃ paharantā nibbattanibbattaṭṭhāne sukhalābhino na bhavissatha. Attano sukhaṃ patthentena hi paraṃ paharituṃ na vaṭṭatī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

At one time, while the Teacher was entering Sāvatthī for alms, he saw many boys striking a house-dwelling snake with a stick along the road. He asked, “Boys, what are you doing?” When they replied, “Venerable sir, we are striking the snake with a stick,” he asked further, “Why?” They answered, “Out of fear of being bitten, venerable sir.” He then said, “While striking this snake, thinking, ‘We will secure our own happiness,’ you will not obtain happiness in whatever place you are reborn. For one who seeks one’s own happiness, it is not right to strike another.” Connecting the teaching, he spoke these verses:

131.

131.

‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukhaṃ.

“Whoever harms with a rod beings who long for happiness, seeking his own happiness, will not find happiness hereafter.”

132.

132.

‘‘Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukha’’nti.

“Whoever does not harm with a rod beings who long for happiness, seeking his own happiness, finds happiness hereafter.”

Tattha yo daṇḍenāti yo puggalo daṇḍena vā leḍḍuādīhi vā viheṭheti. Pecca so na labhate sukhanti so puggalo paraloke manussasukhaṃ vā dibbasukhaṃ vā paramatthabhūtaṃ vā nibbānasukhaṃ na labhati. Dutiyagāthāya pecca so labhateti so puggalo paraloke vuttappakāraṃ tividhampi sukhaṃ labhatīti attho.

Here, ‘whoever harms with a rod’ means the person who harms with a rod or with clods of earth and the like. ‘After death, that person does not find happiness’ means that person does not obtain human happiness, divine happiness, or the ultimate happiness of Nibbāna in the next world. In the second verse, ‘after death, that person finds happiness’ means that person obtains the threefold happiness of the kind mentioned in the next world—this is the meaning.

Desanāvasāne pañcasatāpi te kumārakā sotāpattiphale patiṭṭhahiṃsūti.

At the end of the discourse, those five hundred boys were established in the fruit of stream-entry.

Sambahulakumārakavatthu tatiyaṃ.

The third story: the Story of Many Boys.

4. Koṇḍadhānattheravatthu

4. The Story of the Elder Koṇḍadhāna

Māvoca pharusaṃ kañcīti imaṃ dhammadesanaṃ satthā jetavane viharanto koṇḍadhānattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Do not speak harshly to anyone,' concerning the Elder Koṇḍadhāna.

Tassa [Pg.34] kira pabbajitadivasato paṭṭhāya ekaṃ itthirūpaṃ therena saddhiṃyeva vicarati. Taṃ thero na passati, mahājano pana passati. Antogāmaṃ piṇḍāya caratopissa manussā ekaṃ bhikkhaṃ datvā, ‘‘bhante, ayaṃ tumhākaṃ hotu, ayaṃ pana tumhākaṃ sahāyikāyā’’ti vatvā dutiyampi dadanti.

It is said that from the day he went forth, a female form wandered about together with the elder. The elder did not see her, but the populace did. When he went into the village for alms, people would give one portion of almsfood, saying, 'Venerable sir, this is for you,' and then, saying, 'And this is for your female companion,' they would give a second portion.

Kiṃ tassa pubbakammanti? Kassapasammāsambuddhakāle kira dve sahāyakā bhikkhū ekamātukucchito nikkhantasadisā ativiya samaggā ahesuṃ. Dīghāyukabuddhakāle ca anusaṃvaccharaṃ vā anuchamāsaṃ vā bhikkhū uposathatthāya sannipatanti. Tasmā tepi ‘‘uposathaggaṃ gamissāmā’’ti vasanaṭṭhānā nikkhamiṃsu. Te ekā tāvatiṃsabhavane nibbattadevatā disvā ‘‘ime bhikkhū ativiya samaggā, sakkā nu kho ime bhinditu’’nti cintetvā attano bālatāya cintitasamanantarameva āgantvā tesu ekena, ‘‘āvuso, muhuttaṃ āgamehi, sarīrakiccenamhi atthiko’’ti vutte sā devatā ekaṃ manussitthivaṇṇaṃ māpetvā therassa gacchantaraṃ pavisitvā nikkhamanakāle ekena hatthena kesakalāpaṃ, ekena nivāsanaṃ saṇṭhāpayamānā tassa piṭṭhito nikkhami. So taṃ na passati, tamāgamayamāno pana purato ṭhitabhikkhu nivattitvā olokayamāno taṃ tathā katvā nikkhamantaṃ passi. Sā tena diṭṭhabhāvaṃ ñatvā antaradhāyi. Itaro taṃ bhikkhuṃ attano santikaṃ āgatakāle āha – ‘‘āvuso, sīlaṃ te bhinna’’nti. ‘‘Natthāvuso, mayhaṃ evarūpa’’nti. Idāneva te mayā pacchato nikkhamamānā taruṇaitthī idaṃ nāma karontī diṭṭhā, tvaṃ ‘‘natthi mayhaṃ evarūpa’’nti kiṃ vadesīti. So asaniyā matthake avatthaṭo viya mā maṃ, āvuso, nāsehi, natthi mayhaṃ evarūpanti. Itaro ‘‘mayā sāmaṃ akkhīhi diṭṭhaṃ, kiṃ tava saddahissāmī’’ti daṇḍako viya bhijjitvā pakkāmi, uposathaggepi ‘‘nāhaṃ iminā saddhiṃ uposathaṃ karissāmī’’ti nisīdi. Itaro ‘‘mayhaṃ, bhante, sīle aṇumattampi kāḷaṃ natthī’’ti bhikkhūnaṃ kathesi. Sopi ‘‘mayā sāmaṃ diṭṭha’’nti āha. Devatā taṃ tena saddhiṃ uposathaṃ kātuṃ anicchantaṃ disvā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti cintetvā – ‘‘bhante, mayhaṃ ayyassa sīlabhedo natthi, mayā pana vīmaṃsanavasenetaṃ kataṃ, karotha tena [Pg.35] saddhiṃ uposatha’’nti āha. So tassā ākāse ṭhatvā kathentiyā saddahitvā uposathaṃ akāsi, na pana there pubbe viya muducitto ahosi. Ettakaṃ devatāya pubbakammaṃ.

What was his past kamma? It is said that during the time of the Perfectly Enlightened One Kassapa, two monks who were friends were extremely harmonious, like brothers born from the same womb. And during the times of long-lived Buddhas, monks would gather for the Uposatha ceremony either annually or every six months. Therefore, they too departed from their dwelling place, thinking, 'Let us go to the Uposatha hall.' A certain devatā who had been reborn in the Tāvatiṃsa heaven saw them and thought, 'These monks are extremely harmonious. Might it be possible to break them apart?' Due to her foolishness, immediately after thinking this, she approached. When one of them said, 'Friend, wait a moment, I need to attend to a bodily matter,' that devatā created the form of a human woman. After the elder entered a thicket, as he was coming out, this female form emerged from behind him, arranging her hair with one hand and her lower garment with the other. He did not see her, but the monk who was waiting in front turned and looked, and saw her emerging in that manner. Realizing she had been seen by him, she vanished. When the other monk approached him, the first one said, 'Friend, your virtue is broken.' 'Friend, I have done no such thing,' he replied. 'Just now I saw a young woman emerging from behind you, doing such-and-such. How can you say, "I have done no such thing"?' As if struck by a thunderbolt on the head, he said, 'Friend, do not destroy me! I have done no such thing.' The other replied, 'I saw it with my own eyes. Why should I believe you?' And breaking with him like a split staff, he departed. At the Uposatha hall, he also sat down, thinking, 'I will not perform the Uposatha with him.' The other monk told the assembly of monks, 'Venerable sirs, there is not even the slightest blemish in my virtue.' But the first monk insisted, 'I saw it myself.' The devatā, seeing that he was unwilling to perform the Uposatha with his friend, thought, 'I have done a heavy deed.' She then said, 'Venerable sir, my master has no breach of virtue. I did this only as a test. Please perform the Uposatha with him.' Believing her words as she spoke while standing in the sky, the monk performed the Uposatha, but his heart was no longer as soft towards the elder as before. This was the devatā's past kamma.

Āyupariyosāne pana te therā yathāsukhaṃ devaloke nibbattiṃsu. Devatā apīcimhi nibbattitvā ekaṃ buddhantaraṃ tattha paccitvā imasmiṃ buddhuppāde sāvatthiyaṃ nibbattitvā vuddhimanvāya sāsane pabbajitvā upasampadaṃ labhi. Tassa pabbajitadivasato paṭṭhāya taṃ itthirūpaṃ tatheva paññāyi. Tenevassa koṇḍadhānattheroti nāmaṃ kariṃsu. Taṃ tathāvicarantaṃ disvā bhikkhū anāthapiṇḍikaṃ āhaṃsu – ‘‘mahāseṭṭhi, imaṃ dussīlaṃ tava vihārā nīhara. Imañhi nissāya sesabhikkhūnaṃ ayaso uppajjissatī’’ti. Kiṃ pana, bhante, satthā vihāre natthīti? Atthi upāsakāti. Tena hi, bhante, satthāva jānissatīti. Bhikkhū gantvā visākhāyapi tatheva kathesuṃ. Sāpi nesaṃ tatheva paṭivacanaṃ adāsi.

At the end of their lifespan, those elders were reborn in a deva world as they wished. The devatā, having been reborn in the Avīci hell and tormented there for one Buddha-interval, was reborn in Sāvatthī during this Buddha's appearance. Having grown up, he went forth in the Dispensation and received the higher ordination. From the day of his going forth, that female form appeared in the same way. For that very reason, they gave him the name 'Elder Koṇḍadhāna.' Seeing him wandering about in that manner, the monks said to Anāthapiṇḍika, 'Great merchant, expel this immoral one from your monastery. Indeed, on account of him, disrepute will arise for the other monks.' He asked, 'Venerable sirs, is the Teacher not in the monastery?' 'He is, lay supporter.' 'Then, venerable sirs, the Teacher himself will know.' The monks also went and spoke to Visākhā in the same way. She too gave them the same reply.

Bhikkhūpi tehi asampaṭicchitavacanā rañño ārocesuṃ – ‘‘mahārāja, koṇḍadhānatthero ekaṃ itthiṃ gahetvā vicaranto sabbesaṃ ayasaṃ uppādesi, taṃ tumhākaṃ vijitā nīharathā’’ti. ‘‘Kahaṃ pana so, bhante’’ti? ‘‘Vihāre, mahārājā’’ti. ‘‘Katarasmiṃ senāsane viharatī’’ti? ‘‘Asukasmiṃ nāmā’’ti. ‘‘Tena hi gacchatha, ahaṃ taṃ gaṇhissāmī’’ti so sāyanhasamaye vihāraṃ gantvā taṃ senāsanaṃ purisehi parikkhipāpetvā therassa vasanaṭṭhānābhimukho agamāsi. Thero mahāsaddaṃ sutvā vihārā nikkhamitvā pamukhe aṭṭhāsi. Tampissa itthirūpaṃ piṭṭhipasse ṭhitaṃ rājā addasa. Thero rañño āgamanaṃ ñatvā vihāraṃ abhiruhitvā nisīdi. Rājā theraṃ na vandi, tampi itthiṃ nāddasa. So dvārantarepi heṭṭhāmañcepi olokento adisvāva theraṃ āha – ‘‘bhante, imasmiṃ ṭhāne ekaṃ itthiṃ addasaṃ, kahaṃ sā’’ti? ‘‘Na passāmi, mahārājā’’ti. ‘‘Idāni mayā tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā’’ti vuttepi ‘‘ahaṃ na passāmi’’ccevāha. Rājā ‘‘kiṃ nu kho eta’’nti cintetvā, ‘‘bhante, ito tāva nikkhamathā’’ti āha. There nikkhamitvā pamukhe ṭhite puna sā therassa piṭṭhipasse aṭṭhāsi. Rājā taṃ disvā puna uparitalaṃ abhiruhi, tassa āgatabhāvaṃ ñatvā thero nisīdi. Puna rājā taṃ sabbaṭṭhānesu olokentopi adisvā, ‘‘bhante, kahaṃ sā itthī’’ti puna theraṃ [Pg.36] pucchi. Nāhaṃ passāmi mahārājāti. ‘‘Kiṃ kathetha, bhante, mayā idāneva tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā’’ti āha. Āma, mahārāja, mahājanopi ‘‘me pacchato pacchato itthī vicaratī’’ti vadati, ahaṃ pana na passāmīti. Rājā ‘‘paṭirūpakena bhavitabba’’nti sallakkhetvā puna theraṃ, ‘‘bhante, ito tāva otarathā’’ti vatvā there otaritvā pamukhe ṭhite puna taṃ tassa piṭṭhipasse ṭhitaṃ disvā uparitalaṃ abhiruhi. Puna nāddasa. So puna theraṃ pucchitvā tena ‘‘na passāmi’’cceva vutte ‘‘paṭirūpakameveta’’nti niṭṭhaṃ gantvā theraṃ āha – ‘‘bhante, evarūpe saṃkilese tumhākaṃ piṭṭhito vicarante añño koci tumhākaṃ bhikkhaṃ na dassati, nibaddhaṃ mama gehaṃ pavisatha, ahameva catūhi paccayehi upaṭṭhahissāmī’’ti theraṃ nimantetvā pakkāmi.

The monks, having been refused by them, informed the king: “Great King, the Elder Koṇḍadhāna, by taking a woman and wandering about, has brought disrepute upon all. Expel him from your kingdom.” “But where is he, Venerable Sirs?” “In the monastery, Great King.” “In which dwelling is he staying?” “In such-and-such a one.” “Very well, you may go. I will seize him.” In the evening, the king went to the monastery, had that dwelling surrounded by his men, and approached the Elder’s place of residence. The Elder, hearing the great noise, came out of the monastery and stood at the entrance. The king saw that woman’s form standing at his back. The Elder, knowing of the king’s arrival, went up into the monastery and sat down. The king did not pay respects to the Elder, nor did he see that woman. Looking in the doorway and under the couch and not seeing her, he said to the Elder, “Venerable Sir, I saw a woman in this place. Where is she?” “I do not see her, Great King.” Even when it was said, “Just now I saw her standing at your back,” he replied, “I do not see her.” The king, thinking, “What could this be?” said, “Venerable Sir, please come out from here.” When the Elder came out and stood at the entrance, she again stood at the Elder’s back. The king, seeing her, again went up to the upper level. The Elder, knowing he had come, sat down. Again the king, though looking in all places, did not see her and asked the Elder again, “Venerable Sir, where is that woman?” “I do not see her, Great King.” “What are you saying, Venerable Sir? I just now saw her standing at your back.” “Yes, Great King. The people also say, ‘A woman follows behind me, behind me,’ but I do not see her.” The king, discerning, “It must be a phantom,” said to the Elder again, “Venerable Sir, please descend from here.” When the Elder had descended and was standing at the entrance, the king again saw her standing at his back and went up to the upper level. Again he did not see her. He questioned the Elder again, and when he said, “I do not see her,” the king, coming to the conclusion, “This is indeed a phantom,” said to the Elder: “Venerable Sir, when such a defiling woman is going about behind you, no one else will give you almsfood. You must regularly enter my palace. I myself will attend to you with the four requisites.” Having thus invited the Elder, he departed.

Bhikkhū ‘‘passathāvuso, rañño pāpakiriyaṃ, ‘etaṃ vihārato nīharā’ti vutte āgantvā catūhi paccayehi nimantetvā gato’’ti ujjhāyiṃsu. Tampi theraṃ āhaṃsu – ‘‘ambho, dussīla, idānisi rājakoṇḍo jāto’’ti. Sopi pubbe bhikkhū kiñci vattuṃ asakkonto ‘‘tumhe dussīlā, tumhe koṇḍā, tumhe itthiṃ gahetvā vicarathā’’ti āha. Te gantvā satthu ārocesuṃ – ‘‘bhante, koṇḍadhānatthero amhehi vutto amhe ‘dussīlā’tiādīni vatvā akkosatī’’ti. Satthā taṃ pakkosāpetvā pucchi – ‘‘saccaṃ kira tvaṃ, bhikkhu, evaṃ vadesī’’ti? ‘‘Saccaṃ, bhante’’ti. ‘‘Kiṃ kāraṇā’’ti? ‘‘Mayā saddhiṃ kathitakāraṇā’’ti. ‘‘Tumhe, bhikkhave, iminā saddhiṃ kasmā kathethā’’ti. ‘‘Imassa pacchato itthiṃ vicarantiṃ disvā, bhante’’ti. ‘‘Ime kira tayā saddhiṃ itthiṃ vicarantiṃ disvā vadanti, tvaṃ kasmā kathesi, ete tāva disvā kathenti. Tvaṃ adisvāva imehi saddhiṃ kasmā kathesi, nanu pubbe taveva pāpikaṃ diṭṭhiṃ nissāya idaṃ jātaṃ, idāni kasmā puna pāpikaṃ diṭṭhiṃ gaṇhāsī’’ti. Bhikkhū ‘‘kiṃ pana, bhante, iminā pubbe kata’’nti pucchiṃsu. Atha nesaṃ satthā tassa pubbakammaṃ kathetvā ‘‘bhikkhu idaṃ pāpakammaṃ nissāya tvaṃ imaṃ vippakāraṃ patto, idāni te puna tathārūpaṃ pāpikaṃ diṭṭhiṃ gahetuṃ na yuttaṃ, mā puna bhikkhūhi saddhiṃ kiñci kathehi, nissaddo mukhavaṭṭiyaṃ chinnakaṃsathālasadiso hohi, evaṃ karonto nibbānappatto nāma bhavissatī’’ti [Pg.37] vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

The monks complained, saying, “Friends, see the wicked king’s action! When we said, ‘Expel this one from the monastery,’ he came and, having invited him with the four requisites, has now left.” They also said to that Elder, “Hey, you immoral one! Now the king has become a Koṇḍa.” That Elder, who previously was unable to say anything to the monks, retorted, “You are the immoral ones! You are the Koṇḍas! It is you who go about taking a woman with you!” They went and reported this to the Teacher: “Venerable Sir, when we spoke to the Elder Koṇḍadhāna, he abused us, calling us ‘immoral ones’ and so on.” The Teacher had him summoned and asked, “Is it true, monk, that you spoke in this way?” “It is true, Venerable Sir.” “For what reason?” “Because they spoke with me.” “Monks, why did you speak with him?” “Venerable Sir, because we saw a woman going about behind him.” “These monks, it seems, speak because they saw a woman going about with you. They, for their part, speak having seen; why do you, without having seen, speak with them? Was it not due to your own wicked view in the past that this has arisen? Why do you now again take up a wicked view?” The monks asked, “But Venerable Sir, what was done by him in the past?” Then the Teacher, after telling them of his past kamma, said: “Monk, it is because of this evil kamma that you have come to this state of affliction. Now it is not fitting for you to again take up such a wicked view. Do not say anything more to the monks. Be silent, like a bronze bowl broken at the rim. Acting thus, you will be one who has attained Nibbāna.” Having said this, connecting the sequence and teaching the Dhamma, the Teacher spoke these verses:

133.

133.

‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;

Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.

Do not speak harshly to anyone; those spoken to might retort in kind. Contentious talk is indeed painful; retaliatory punishments may befall you.

134.

134.

‘‘Sace neresi attānaṃ, kaṃso upahato yathā;

Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti.

If you can keep yourself still, like a damaged bronze bowl, you have already attained Nibbāna; no contention is found in you.

Tattha māvoca pharusaṃ kañcīti kañci ekapuggalampi pharusaṃ mā avaca. Vuttāti tayā pare ‘‘dussīlā’’ti vuttā, tampi tatheva paṭivadeyyuṃ. Sārambhakathāti esā karaṇuttarā yugaggāhakathā nāma dukkhā. Paṭidaṇḍāti kāyadaṇḍādīhi paraṃ paharantassa tādisā paṭidaṇḍā ca tava matthake pateyyuṃ. Sace neresīti sace attānaṃ niccalaṃ kātuṃ sakkhissasi. Kaṃso upahato yathāti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitakaṃsathālaṃ viya. Tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṃ na karoti, esa pattosīti sace evarūpo bhavituṃ sakkhissasi, imaṃ paṭipadaṃ pūrayamāno idāni appattopi eso nibbānappatto nāma. Sārambho te na vijjatīti evaṃ sante ca pana ‘‘tvaṃ dussīlo, tumhe dussīlā’’tievamādiko uttarakaraṇavācālakkhaṇo sārambhopi te na vijjati, na bhavissatiyevāti attho.

Therein, Do not speak harshly to anyone means: do not speak harsh words to any single person. Those spoken to means: those to whom you have said, “You are immoral,” they too would speak back to you in the very same way. Contentious talk means: this speech of rivalry, which seeks to dominate, is painful. Retaliatory punishments means: for one who strikes another with physical punishments and so on, similar retaliatory punishments would fall upon your head. If you can keep yourself still means: if you are able to make yourself unmoving. Like a damaged bronze bowl means: like a bronze bowl that has been set down after its rim has been cut off, leaving only the base. For even when struck by hands, feet, or a staff, it makes no sound. You have already attained means: if you are able to become like this, fulfilling this practice, then even though you have not yet attained it now, you are one who has attained Nibbāna. No contention is found in you means: when this is so, for you there will be no contention characterized by overbearing speech, such as, “You are immoral,” “You all are immoral”; it will not exist at all. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu, koṇḍadhānattheropi satthārā dinnaovāde ṭhatvā arahattaṃ pāpuṇi, na cirasseva ākāse uppatitvā paṭhamaṃ salākaṃ gaṇhīti.

At the end of the discourse, many attained the fruit of stream-entry and so on. The Elder Koṇḍadhāna, too, having established himself in the admonition given by the Teacher, attained Arahantship. Not long after, rising up into the sky, he was the first to receive the alms-ticket.

Koṇḍadhānattheravatthu catutthaṃ.

The fourth story, that of the Elder Koṇḍadhāna, is concluded.

5. Uposathikaitthīnaṃ vatthu

5. The Chapter on Punishment. 5. The Story of the Uposatha Observance of the Laywomen Headed by Visākhā.

Yathā daṇḍenāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto visākhādīnaṃ upāsikānaṃ uposathakammaṃ ārabbha kathesi.

The Teacher, while dwelling in the Pubbārāma monastery, gave this Dhamma discourse beginning with 'Yathā daṇḍena,' concerning the Uposatha observance of the laywomen headed by Visākhā.

Sāvatthiyaṃ [Pg.38] kira ekasmiṃ mahāuposathadivase pañcasatamattā itthiyo uposathikā hutvā vihāraṃ agamiṃsu. Visākhā tāsu mahallakitthiyo upasaṅkamitvā pucchi, ‘‘ammā, kimatthaṃ uposathikā jātatthā’’ti. Tāhi ‘‘dibbasampattiṃ patthetvā’’ti vutte majjhimitthiyo pucchi, tāhi ‘‘sapattivāsā muccanatthāyā’’ti vutte taruṇitthiyo pucchi, tāhi ‘‘paṭhamagabbhe puttapaṭilābhatthāyā’’ti vutte kumārikāyo pucchi, tāhi ‘‘taruṇabhāveyeva patikulagamanatthāyā’’ti vutte taṃ sabbampi tāsaṃ kathaṃ sutvā tā ādāya satthu santikaṃ gantvā paṭipāṭiyā ārocesi. Taṃ sutvā satthā ‘‘visākhe imesaṃ sattānaṃ jātiādayo nāma daṇḍahatthakagopālakasadisā, jāti jarāya santikaṃ, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ pesetvā maraṇaṃ kuṭhāriyā chindantā viya jīvitaṃ chindati, evaṃ santepi vivaṭṭaṃ patthentā nāma natthi, vaṭṭameva pana patthentī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

It is said that in Sāvatthī, on a great Uposatha day, about five hundred women, having undertaken the Uposatha observance, went to the monastery. Visākhā approached the elderly women among them and asked, 'Mothers, for what purpose have you undertaken the Uposatha observance?' When they replied, 'Aspiring for celestial fortune,' she asked the middle-aged women. When they replied, 'To be freed from living with a co-wife,' she asked the young women. When they replied, 'For the sake of obtaining a son in the first pregnancy,' she asked the maidens. When they replied, 'For the purpose of going to a husband's home while still young,' Visākhā, having heard all their talk, took them to the Teacher's presence and reported it in order. Having heard this, the Teacher said: 'Visākhā, for these beings, birth and so on are like a cowherd with a stick in hand. Birth sends one to the presence of aging, aging to the presence of sickness, sickness to the presence of death, and death cuts off life as if with an axe. Even so, there are none who aspire for that which is free from the cycle of existence; they aspire only for the cycle itself.' Having said this and made the connection, while teaching the Dhamma, he spoke this verse:

135.

135.

‘‘Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;

Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇina’’nti.

Just as a cowherd with a stick drives cows to pasture, so do aging and death drive on the life of living beings.

Tattha pājetīti cheko gopālo kedārantaraṃ pavisantiyo gāvo daṇḍena nivāretvā teneva pothento sulabhatiṇodakaṃ gocaraṃ neti. Āyuṃ pājentīti jīvitindriyaṃ chindanti khepenti. Gopālako viya hi jarā ca maccu ca, gogaṇo viya jīvitindriyaṃ, gocarabhūmi viya maraṇaṃ. Tattha jāti tāva sattānaṃ jīvitindriyaṃ jarāya santikaṃ pesesi, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ. Tameva maraṇaṃ kuṭhāriyā chedaṃ viya chinditvā gacchatīti idamettha opammasampaṭipādanaṃ.

Therein, drives means: a skilled cowherd, preventing with a stick the cows that are entering between the paddy fields and driving them with that same stick, leads them to a pasture with easily obtainable grass and water. They drive the lifespan means: they cut off the life faculty; they exhaust it. For aging and death are like the cowherd, the life faculty is like the herd of cattle, and death is like the pasture-ground. Therein, birth first sends the life faculty of beings to the presence of aging; aging sends it to the presence of sickness; and sickness sends it to the presence of death. That very death cuts it off as if with an axe and then departs. This herein is the establishment of the simile and its subject.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Uposathikaitthīnaṃ vatthu pañcamaṃ.

The fifth story, concerning the Uposatha observance of the laywomen headed by Visākhā, is concluded.

6. Ajagarapetavatthu

6. The Story of the Python Peta

Atha [Pg.39] pāpāni kammānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ajagarapetaṃ ārabbha kathesi.

While the Teacher was dwelling in the Veḷuvana monastery, He taught this Dhamma discourse beginning with the words, 'Atha pāpāni kammāni,' concerning the python peta.

Ekasmiñhi samaye mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭato otaranto dibbena cakkhunā pañcavīsatiyojanikaṃ ajagarapetaṃ nāma addasa. Tassa sīsato aggijālā uṭṭhahitvā pariyantaṃ gacchanti, pariyantato uṭṭhahitvā sīsaṃ gacchanti, ubhayato uṭṭhahitvā majjhe otaranti. Thero taṃ disvā sitaṃ pātvākāsi. Lakkhaṇattherena sitakāraṇaṃ puṭṭho ‘‘akālo, āvuso, imassa pañhassa veyyākaraṇāya, satthu santike maṃ puccheyyāsī’’ti vatvā rājagahe piṇḍāya caritvā satthu santikaṃ gatakāle lakkhaṇattherena puṭṭho āha – ‘‘tatrāhaṃ, āvuso, ekaṃ petaṃ addasaṃ, tassa evarūpo nāma attabhāvo, ahaṃ taṃ disvā ‘na vata me evarūpo attabhāvo diṭṭhapubbo’ti sitaṃ pātvākāsi’’nti. Satthā ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharantī’’tiādīni (pārā. 228; saṃ. ni. 2.202) vadanto therassa kathaṃ patiṭṭhāpetvā ‘‘mayāpi eso, bhikkhave, peto bodhimaṇḍeyeva diṭṭho, ‘ye ca pana me vacanaṃ na saddaheyyuṃ, tesaṃ taṃ ahitāya assā’ti na kathesiṃ, idāni moggallānaṃ sakkhiṃ labhitvā kathemī’’ti vatvā bhikkhūhi tassa pubbakammaṃ puṭṭho byākāsi –

Indeed, at one time, the Elder Mahāmoggallāna, while descending from Gijjhakūṭa mountain together with the Elder Lakkhaṇa, saw with the divine eye a python peta twenty-five yojanas in length. Flames, having arisen from its head, went to the tip of its tail; having arisen from the tip of its tail, they went to its head; having arisen from both ends, they converged in the middle. The Elder, seeing it, smiled. When asked by the Elder Lakkhaṇa the reason for his smile, he said, 'Friend, it is not the time to answer this question. You should ask me in the presence of the Teacher.' Having said this, after going for alms in Rājagaha, when they went to the Teacher's presence, being asked by the Elder Lakkhaṇa, he said: 'Friend, there I saw a certain peta; its bodily form was of such a nature. Seeing it, I thought, “Indeed, such a bodily form has never been seen by me before,” and so I smiled.' The Teacher, saying, 'Monks, my disciples indeed dwell having become like eyes,' and so forth, confirmed the Elder's words and said: 'Monks, I too saw this peta at the Bodhimaṇḍa itself. However, thinking, “Whoever would not believe my word, for them it would be for their harm,” I did not speak of it. Now, having obtained Moggallāna as a witness, I speak.' When asked by the monks about its past kamma, He explained:

Kassapabuddhakāle kira sumaṅgalaseṭṭhi nāma suvaṇṇiṭṭhakāhi bhūmiṃ santharitvā vīsatiusabhaṭṭhāne tattakeneva dhanena vihāraṃ kāretvā tāvattakeneva vihāramahaṃ kāresi. So ekadivasaṃ pātova satthu santikaṃ gacchanto nagaradvāre ekissā sālāya kāsāvaṃ sasīsaṃ pārupitvā kalalamakkhitehi pādehi nipannaṃ ekaṃ coraṃ disvā ‘‘ayaṃ kalalamakkhitapādo rattiṃ vicaritvā divā nipannamanusso bhavissatī’’ti āha. Coro mukhaṃ vivaritvā seṭṭhiṃ disvā ‘‘hotu, jānissāmi te kattabba’’nti āghātaṃ bandhitvā sattakkhattuṃ khettaṃ jhāpesi, sattakkhattuṃ vaje gunnaṃ pāde chindi, sattakkhattuṃ gehaṃ jhāpesi, so ettakenāpi kopaṃ nibbāpetuṃ asakkonto tassa cūḷūpaṭṭhākena saddhiṃ mittasanthavaṃ katvā ‘‘kiṃ [Pg.40] te seṭṭhino piya’’nti puṭṭho ‘‘gandhakuṭito aññaṃ tassa piyataraṃ natthī’’ti sutvā ‘‘hotu, gandhakuṭiṃ jhāpetvā kopaṃ nibbāpessāmī’’ti satthari piṇḍāya paviṭṭhe pānīyaparibhojanīyaghaṭe bhinditvā gandhakuṭiyaṃ aggiṃ adāsi. Seṭṭhi ‘‘gandhakuṭi kira jhāyatī’’ti sutvā āgacchanto jhāmakāle āgantvā gandhakuṭiṃ jhāmaṃ olokento vālaggamattampi domanassaṃ akatvā vāmabāhuṃ samañjitvā dakkhiṇena hatthena mahāapphoṭanaṃ apphoṭesi. Atha naṃ samīpe ṭhitā pucchiṃsu – ‘‘kasmā, sāmi, ettakaṃ dhanaṃ vissajjetvā katagandhakuṭiyā jhāmakāle apphoṭesī’’ti? So āha – ‘‘ettakaṃ me, tātā, aggiādīhi asādhāraṇe buddhassa sāsane dhanaṃ nidahituṃ laddhaṃ, ‘punapi ettakaṃ dhanaṃ vissajjetvā satthu gandhakuṭiṃ kātuṃ labhissāmī’ti tuṭṭhamānaso apphoṭesi’’nti. So puna tattakaṃ dhanaṃ vissajjetvā gandhakuṭiṃ kāretvā vīsatisahassabhikkhuparivārassa satthuno dānaṃ adāsi. Taṃ disvā coro cintesi – ‘‘ahaṃ imaṃ amāretvā maṅkukātuṃ na sakkhissāmi, hotu, māressāmi na’’nti nivāsanantare churikaṃ bandhitvā sattāhaṃ vihāre vicarantopi okāsaṃ na labhi. Mahāseṭṭhipi satta divasāni buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā satthāraṃ vanditvā āha – ‘‘bhante, mama ekena purisena sattakkhattuṃ khettaṃ jhāpitaṃ, sattakkhattuṃ vaje gunnaṃ pādā chinnā, sattakkhattuṃ gehaṃ jhāpitaṃ, idāni gandhakuṭipi teneva jhāpitā bhavissati, ahaṃ imasmiṃ dāne paṭhamaṃ pattiṃ tassa dammī’’ti.

It is said that in the time of the Buddha Kassapa, a seṭṭhi named Sumaṅgala, having paved the ground with golden bricks, had a monastery built in a place measuring twenty usabhas with a corresponding amount of wealth, and with that same amount, he performed the monastery offering festival. One day, early in the morning, while going to the Teacher's presence, he saw at the city gate, in a certain hall, a thief lying down with his feet smeared with mud, wrapped from head to toe in a saffron-colored cloth, and said, 'This person with mud-smeared feet must have wandered at night and is now a man lying down by day.' The thief, uncovering his face and seeing the seṭṭhi, conceived a grudge, thinking, 'So be it. I will know what should be done to you.' Seven times he set fire to the field; seven times, in the cattle pen, he cut the feet of the cattle; seven times he set fire to the house. That thief, unable to extinguish his anger even with this much, befriended the seṭṭhi's young attendant and asked, 'What is dear to your seṭṭhi?' Hearing the reply, 'For him, there is nothing dearer than the perfumed chamber,' he thought, 'So be it. Having set fire to the perfumed chamber, I will extinguish my anger.' When the Teacher had entered the village for alms, he broke the pots for drinking and washing water and set fire to the perfumed chamber. The seṭṭhi, hearing, 'It seems the perfumed chamber is burning,' came, and arriving at the time of the burning, while looking at the burning perfumed chamber, without feeling even a hair's tip of displeasure, bent his left arm and with his right hand clapped his hands loudly. Then those standing nearby asked him, 'Master, why, at the time of the burning of the perfumed chamber built by spending so much wealth, do you clap your hands?' He said, 'My friends, I have gained the opportunity to deposit this much wealth in the Dispensation of the Buddha, which is not subject to fire and so on. Thinking, “I will again get to spend this much wealth to build a perfumed chamber for the Teacher,” with a delighted mind, I clapped my hands.' He again spent that much wealth, had the perfumed chamber built, and gave an offering to the Teacher who was surrounded by twenty thousand monks. Seeing that, the thief thought, 'Without killing this man, I will not be able to make him dejected. So be it, I will kill him.' Tying a dagger inside his lower garment, though he wandered in the monastery for seven days, he did not get an opportunity. The great seṭṭhi also, having given an offering to the community of monks headed by the Buddha for seven days, paid homage to the Teacher and said, 'Venerable Sir, by a certain man my field was set on fire seven times; seven times in the pen the feet of the cattle were cut; seven times my house was set on fire. Now, the perfumed chamber too must have been set on fire by that very person. In this offering, I give the first share of merit to him.'

Taṃ sutvā coro ‘‘bhāriyaṃ vata me kammaṃ kataṃ, evaṃ aparādhakārake mayi imassa kopamattampi natthi, imasmimpi dāne mayhameva paṭhamaṃ pattiṃ deti, ahaṃ imasmiṃ dubbhāmi, evarūpaṃ me purisaṃ akhamāpentassa devadaṇḍopi me matthake pateyyā’’ti gantvā seṭṭhissa pādamūle nipajjitvā ‘‘khamāhi me, sāmī’’ti vatvā ‘‘kiṃ ida’’nti vutte, ‘‘sāmi, evaṃ ayuttakaṃ kammaṃ mayā kataṃ, tassa me khamāhī’’ti āha. Atha naṃ seṭṭhi ‘‘tayā me idañcidañca kata’’nti sabbaṃ pucchitvā ‘‘āma, mayā kata’’nti vutte, ‘‘tvaṃ mayā na diṭṭhapubbo, kasmā me kujjhitvā evamakāsī’’ti pucchi. So ekadivasaṃ nagarā nikkhantena tena vuttavacanaṃ sāretvā ‘‘iminā me kāraṇena kopo uppādito’’ti āha. Seṭṭhi attanā vuttaṃ saritvā ‘‘āma, tāta, vuttaṃ mayā[Pg.41], taṃ me khamāhī’’ti coraṃ khamāpetvā ‘‘uṭṭhehi, tāta, khamāmi te, gaccha, tātā’’ti āha. Sace me, sāmi, khamasi, saputtadāraṃ maṃ gehe dāsaṃ karohīti. Tāta, tvaṃ mayā ettake kathite evarūpaṃ chedanaṃ akāsi, gehe vasantena pana saddhiṃ na sakkā kiñci kathetuṃ, na me tayā gehe vasantena kiccaṃ atthi, khamāmi te, gaccha, tātāti. Coro taṃ kammaṃ katvā āyupariyosāne avīcimhi nibbatto dīgharattaṃ tattha paccitvā vipākāvasesena idāni gijjhakūṭe pabbate paccatīti.

Hearing that, the thief thought: 'Indeed, a grave deed has been done by me. Towards me, who has committed such an offense, this man has not even the slightest anger. In this offering, too, he gives the first share of merit to me, yet I am treacherous towards him. If I do not ask forgiveness from such a man, a divine punishment might fall upon my head.' Having gone and prostrated himself at the seṭṭhi's feet, he said, 'Forgive me, master.' When asked, 'What is this?' he replied, 'Master, an improper deed was done by me. Forgive me for that.' Then the seṭṭhi, having asked about everything, said, 'Was this and that done to me by you?' When he replied, 'Yes, it was done by me,' the seṭṭhi asked, 'I have never seen you before. Why did you become angry with me and act in this way?' He, recalling the words spoken by the seṭṭhi as he was leaving the city one day, said, 'For this reason, anger was produced in me.' The seṭṭhi, remembering what he had said, replied, 'Yes, my dear, it was said by me. Forgive me for that.' Having obtained the thief's forgiveness, he said, 'Rise, my dear, I forgive you. Go, my dear.' The thief said, 'If you forgive me, master, make me, along with my wife and children, a slave in your house.' The seṭṭhi replied, 'My dear, when only so little was said by me, you committed such a severance. If you were living in the house, however, it would not be possible to say anything together. I have no need for you living in my house. I forgive you. Go, my dear.' The thief, having done that deed, at the end of his life, was reborn in Avīci hell. Having been cooked there for a long time, by the remainder of the result of his kamma, he is now being cooked on Gijjhakūṭa mountain.

Evaṃ satthā tassa pubbakammaṃ kathetvā, ‘‘bhikkhave, bālā nāma pāpāni kammāni karontā na bujjhanti, pacchā pana attanā katakammehi ḍayhamānā attanāva attano dāvaggisadisāva hontī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Thus the Teacher, having related the past kamma of that peta, said: 'Monks, fools, while doing evil deeds, do not understand. But afterwards, being burned by the deeds done by themselves, they become just like their own forest fire.' Having said this, connecting the sequence and teaching the Dhamma, he spoke this verse:

136.

136.

‘‘Atha pāpāni kammāni, karaṃ bālo na bujjhati;

Sehi kammehi dummedho, aggiḍaḍḍhova tappatī’’ti.

A fool, while doing evil deeds, does not understand; the witless one is tormented by his own deeds, as though burned by fire.

Tattha atha pāpānīti na kevalaṃ bālo kodhavasena pāpāni karoti, karontopi pana na bujjhatīti attho. Pāpaṃ karonto ca ‘‘pāpaṃ karomī’’ti abujjhanako nāma natthi. ‘‘Imassa kammassa evarūpo nāma vipāko’’ti ajānanatāya ‘‘na bujjhatī’’ti vuttaṃ. Sehīti so tehi attano santakehi kammehi dummedho nippañño puggalo niraye nibbattitvā aggiḍaḍḍhova tappatīti attho.

Herein, regarding 'atha pāpāni': the meaning is that not only does a fool, through the power of anger, commit evil deeds, but even while doing them, he does not understand. There is no one who, while doing evil, does not know, 'I am doing evil.' It is because of not knowing, 'The result of this kamma is of such and such a nature,' that it is said, 'he does not understand.' Regarding 'sehi': the meaning is that the witless, unwise person, by those deeds which are his own, is reborn in hell and is tormented as though burned by the fire at the end of a world-cycle.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Ajagarapetavatthu chaṭṭhaṃ.

The Story of the Python Peta, the Sixth.

7. Mahāmoggallānattheravatthu

7. The Story of the Elder Mahāmoggallāna.

Yo daṇḍenāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāmoggallānattheraṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana Monastery, delivered this Dhamma discourse beginning with 'Yo daṇḍena,' concerning the Elder Mahāmoggallāna.

Ekasmiñhi samaye titthiyā sannipatitvā mantesuṃ – ‘‘jānāthāvuso, ‘kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’ti[Pg.42]. Mayaṃ na jānāma, tumhe pana jānāthāti. Āma, jānāma, mahāmoggallānaṃ nāma ekaṃ nissāya uppanno. So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti, sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissatī’’ti. Te ‘‘attheko upāyo’’ti sabbe ekacchandā hutvā ‘‘yaṃkiñci katvā taṃ mārāpessāmā’’ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātakammaṃ katvā carante core pakkosāpetvā ‘‘mahāmoggallānatthero nāma kāḷasilāyaṃ vasati, tattha gantvā taṃ mārethā’’ti tesaṃ kahāpaṇe adaṃsu. Corā dhanalobhena sampaṭicchitvā ‘‘theraṃ māressāmā’’ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Te corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ gantvā parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā gantvā theraṃ gahetvā taṇḍulakaṇamattānissa aṭṭhīni karontā bhindiṃsu. Atha naṃ ‘‘mato’’ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu.

Indeed, at one time, the sectarians gathered and deliberated: “Sirs, do you know for what reason the gain and honor of the ascetic Gotama has become so great?” “We do not know, but do you know?” “Yes, we know. It has arisen on account of one named Mahāmoggallāna. For he goes to the deva world, asks the devas about the kamma they have done, and upon returning, tells people, ‘By doing such-and-such, they obtain such prosperity.’ He also asks about the kamma of those reborn in hell, and upon returning, tells people, ‘By doing such-and-such, they experience such suffering.’ Hearing his words, people bring him great gain and honor. If we are able to kill him, that gain and honor will arise for us.” They, saying, “There is a way,” all came to a single accord. Saying, “Having done whatever is necessary, we will have him killed,” they persuaded their supporters, obtained a thousand kahāpaṇas, and summoned bandits who went about committing murder. They gave the kahāpaṇas to them, saying, “The Elder named Mahāmoggallāna dwells at Kāḷasilā. Go there and kill him.” The bandits, out of greed for wealth, accepted. Saying, “We will kill the Elder,” they went and surrounded his dwelling place. The Elder, knowing he was surrounded, exited through the keyhole and departed. The bandits, not seeing the Elder that day, went again on another day and surrounded him. The Elder, knowing this, broke through the roof pinnacle and flew into the sky. Thus, in the first month and in the middle month, they were not able to capture the Elder. But when the last month arrived, the Elder, knowing the drawing power of the kamma he himself had done, did not depart. The bandits went, seized the Elder, and broke his bones, making them the size of broken rice grains. Then, under the impression that he was dead, they threw him into a thicket and departed.

Thero ‘‘satthāraṃ passitvāva parinibbāyissāmī’’ti attabhāvaṃ jhānaveṭhanena veṭhetvā thiraṃ katvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā, ‘‘bhante, parinibbāyissāmī’’ti āha. ‘‘Parinibbāyissasi, moggallānā’’ti? ‘‘Āma, bhante’’ti. ‘‘Kattha gantvā’’ti? ‘‘Kāḷasilāpadesaṃ, bhante’’ti. Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa idāni dassanaṃ natthīti. So ‘‘evaṃ karissāmi, bhante’’ti satthāraṃ vanditvā ākāsaṃ uppatitvā parinibbānadivase sāriputtatthero viya nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā [Pg.43] kāḷasilāṭaviṃ gantvā parinibbāyi. ‘‘Theraṃ kira corā māresu’’nti ayampi kathā sakalajambudīpe patthari. Rājā ajātasattu core pariyesanatthāya carapurise payojesi. Tesupi coresu surāpāne suraṃ pivantesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santejjetvā ‘‘ambho dubbinīta, tvaṃ kasmā me piṭṭhiṃ pātesī’’ti āha. Kiṃ pana hare duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahaṭoti? Kiṃ pana mayā pahaṭabhāvaṃ tvaṃ na jānāsīti? Iti nesaṃ ‘‘mayā pahaṭo, mayā pahaṭo’’ti vadantānaṃ vacanaṃ sutvā te carapurisā te sabbe core gahetvā rañño ārocesuṃ. Rājā core pakkosāpetvā pucchi – ‘‘tumhehi thero mārito’’ti? ‘‘Āma, devā’’ti. ‘‘Kena tumhe uyyojitā’’ti? ‘‘Naggasamaṇakehi, devā’’ti. Rājā pañcasate naggasamaṇake gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhippamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādāpetvā aggiṃ dāpesi. Atha nesaṃ jhāmabhāvaṃ ñatvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍikaṃ kārāpesi.

The Elder, thinking, “I will attain parinibbāna only after seeing the Teacher,” wrapped his physical form with the wrapping of jhāna, made it firm, and went through the air to the Teacher’s presence. Having paid homage to the Teacher, he said, “Venerable sir, I will attain parinibbāna.” “Will you attain parinibbāna, Moggallāna?” “Yes, venerable sir.” “Having gone where?” “To the region of Kāḷasilā, venerable sir.” “In that case, Moggallāna, teach my Dhamma and then go. For a sight of such a disciple of mine is now no more.” He said, “I will do so, venerable sir.” Having paid homage to the Teacher, he rose into the air and, like the Elder Sāriputta on the day of his parinibbāna, performed various kinds of psychic powers, taught the Dhamma, paid homage to the Teacher, went to the Kāḷasilā forest, and attained parinibbāna. The news, “It is said that bandits killed the Elder,” also spread throughout all of Jambudīpa. King Ajātasattu employed spies to search for the bandits. While those bandits were drinking liquor in a tavern, one struck another on the back and knocked him down. That one, threatening him, said, “Hey, you ill-behaved one, why did you knock me down by striking my back?” The other replied, “What, you wicked thief! Was it you who first struck the Elder Mahāmoggallāna? Don't you know that it was I who struck him?” Hearing their words as they were arguing, “I struck him! I struck him!” those spies seized all the bandits and reported to the king. The king had the bandits summoned and asked, “Did you kill the Elder?” “Yes, Your Majesty.” “By whom were you instigated?” “By the naked ascetics, Your Majesty.” The king had the five hundred naked ascetics seized and, together with the five hundred bandits, had them buried in navel-deep pits in the royal courtyard, covered them with straw, and set them on fire. Then, knowing they were burnt, he had them plowed with iron plows and had them all cut into pieces.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘mahāmoggallānatthero attano ananurūpameva maraṇaṃ patto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, moggallāno imasseva attabhāvassa ananurūpaṃ maraṇaṃ patto, pubbe pana tena katassa kammassa anurūpameva maraṇaṃ patto’’ti vatvā ‘‘kiṃ panassa, bhante, pubbakamma’’nti puṭṭho vitthāretvā kathesi –

The bhikkhus raised a topic of discussion in the Dhamma hall: 'The Elder Mahāmoggallāna met a death indeed unsuitable for him.' The Teacher arrived and asked, 'Bhikkhus, for what topic of discussion are you now gathered?' When it was said, 'For this one,' he replied, 'Bhikkhus, Moggallāna met a death unsuitable for this present existence, but it was a death indeed suitable for the kamma he had done previously.' When asked, 'But venerable sir, what was his previous kamma?' he explained it in detail:

Atīte kira bārāṇasivāsī eko kulaputto sayameva koṭṭanapacanādīni kammāni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro naṃ, ‘‘tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā’’ti vatvā, ‘‘ammatātā, na mayhaṃ evarūpāyattho, ahaṃ yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī’’ti tena paṭikkhittā punappunaṃ taṃ yācitvā kumārikaṃ ānayiṃsu. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanampi anicchantī ‘‘na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitu’’nti ujjhāyitvā tasmiṃ [Pg.44] attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇañca gahetvā tattha tattha ākiritvā tenāgantvā ‘‘kiṃ ida’’nti puṭṭhā āha – ‘‘imesaṃ andhamahallakānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhaṃ karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitu’’nti. Evaṃ tāya naṃ punappunaṃ kathayamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So ‘‘hotu, jānissāmi nesaṃ kattabba’’nti te bhojetvā, ‘‘ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā’’ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle, ‘‘tāta, rasmiyo gaṇhātha, gāvo patodasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otarāmī’’ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā ‘‘corā uṭṭhitā’’ti saññāya, ‘‘tāta, mayaṃ mahallakā, tvaṃ attānameva rakkhāhī’’ti āhaṃsu. So mātāpitaro tathāviravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami.

In the past, it is said, a certain man of good family in Bārāṇasī served his parents by himself, doing tasks such as pounding and cooking. Then his parents said to him, “Dear son, you are weary from working all alone both at home and in the forest. We will bring you a young girl.” Though he refused, saying, “Mother and father, I have no need for such a thing. As long as you live, I will serve you with my own hands,” they requested him again and again and brought a young girl. After serving them for only a few days, she no longer even wished to see them and grumbled, “It is not possible to live in the same place with your parents.” When he did not accept her words, during a time he was away, she took scraps of bark cloth and rice-gruel foam, scattered them here and there, and when he returned and asked, “What is this?” she said, “This is the work of these blind old folks. They wander around making the whole house filthy. It is not possible to live with them.” As she spoke to him again and again in this way, the bond of even such a being, who had fulfilled the perfections, with his parents was broken. He thought, “So be it. I will know what must be done to them.” After feeding them, he said, “Mother and father, in a certain place your relatives are expecting your arrival; we shall go there.” Having placed them on a cart and taking them along, when he reached the middle of the forest, he said, “Father, take the reins. The oxen will go by the sign of the goad. Robbers live in this place. I will get down.” Giving the reins into his father’s hand, he got down, and as he went, he altered his voice and made the sound of robbers rising up. Hearing the sound, his parents, perceiving that “Robbers have arisen!” said, “Dear son, we are old. Protect yourself.” Even while his parents were crying out in that way, he, making the sound of robbers, beat them to death, threw them into the forest, and returned.

Satthā idaṃ tassa pubbakammaṃ kathetvā, ‘‘bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā vipākāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇito maraṇaṃ patto. Evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ, pañcahi corasatehi saddhiṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

The Teacher, having related this past kamma of his, said: “Bhikkhus, Moggallāna, having done such a kamma, was tormented in hell for many hundreds of thousands of years. By the remainder of the result, in a hundred existences, he met his death, having been beaten and crushed to powder in just this way. Thus, Moggallāna received a death in accordance with his own kamma. The five hundred heretics, together with the five hundred robbers, also received their due. Indeed, one who wrongs the uncorrupted certainly comes to misfortune and ruin through ten causes.” Having said this, connecting the narrative and teaching the Dhamma, he spoke these verses:

137.

137.

‘‘Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

He who with a rod harms the harmless, the uncorrupted, quickly comes to one of ten states.

138.

138.

‘‘Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ;

Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe.

He will come to harsh pain, loss of wealth, or breaking of the body; or a heavy affliction, or derangement of mind.

139.

139.

‘‘Rājato [Pg.45] vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ;

Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅguraṃ.

Or a calamity from a king, or a harsh accusation; or the destruction of relatives, or the ruin of possessions.

140.

140.

‘‘Atha vāssa agārāni, aggi ḍahati pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti.

Or else a blazing fire burns his houses; at the breaking of the body, the unwise one is reborn in hell.”

Tattha adaṇḍesūti kāyadaṇḍādirahitesu khīṇāsavesu. Appaduṭṭhesūti paresu vā attani vā niraparādhesu. Dasannamaññataraṃ ṭhānanti dasasu dukkhakāraṇesu aññataraṃ kāraṇaṃ. Vedananti sīsarogādibhedaṃ pharusaṃ vedanaṃ. Jāninti kicchādhigatassa dhanassa jāniṃ. Bhedananti hatthacchedādikaṃ sarīrabhedanaṃ. Garukanti pakkhahataekacakkhukapīṭhasappikuṇībhāvakuṭṭharogādibhedaṃ garukābādhaṃ vā. Cittakkhepanti ummādaṃ. Upasagganti yasavilopasenāpatiṭṭhānādiacchindanādikaṃ rājato upasaggaṃ vā. Abbhakkhānanti adiṭṭhaasutaacintitapubbaṃ ‘‘idaṃ sandhicchedādikammaṃ, idaṃ vā rājāparādhitakammaṃ tayā kata’’nti evarūpaṃ dāruṇaṃ abbhakkhānaṃ vā. Parikkhayaṃ va ñātīnanti attano avassayo bhavituṃ samatthānaṃ ñātīnaṃ parikkhayaṃ vā. Pabhaṅguranti pabhaṅgubhāvaṃ pūtibhāvaṃ. Yaṃ hissa gehe dhaññaṃ, taṃ pūtibhāvaṃ āpajjati, suvaṇṇaṃ aṅgārabhāvaṃ, muttā kappāsaṭṭhibhāvaṃ, kahāpaṇaṃ kapālakhaṇḍādibhāvaṃ, dvipadacatuppadā kāṇakuṇādibhāvanti attho. Aggi ḍahatīti ekasaṃvacchare dvattikkhattuṃ aññasmiṃ ḍāhake avijjamānepi asaniaggi vā patitvā ḍahati, attanova dhammatāya uṭṭhito pāvako vā ḍahatiyeva. Nirayanti diṭṭheva dhamme imesaṃ dasannaṃ ṭhānānaṃ aññataraṃ patvāpi ekaṃsena samparāye pattabbaṃ dassetuṃ ‘‘nirayaṃ sopapajjatī’’ti vuttaṃ.

Here, `adaṇḍesu` (the harmless) refers to those free from physical punishment and so forth, the Arahants. `Appaduṭṭhesu` (the uncorrupted) means those who are faultless towards others or towards oneself. `Dasannamaññataraṃ ṭhānaṃ` (one of ten states) refers to one of the ten causes of suffering. `Vedanaṃ` (pain) means harsh pain such as headaches and so forth. `Jāniṃ` (loss) means the loss of wealth acquired with difficulty. `Bhedanaṃ` (breaking) means the breaking of the body, such as the cutting off of a hand and so forth. `Garukaṃ ābādhaṃ` (a heavy affliction) means a heavy affliction such as paralysis, blindness in one eye, being a hunchback, being crippled, leprosy, and so forth. `Cittakkhepaṃ` (derangement of mind) means madness. `Upasaggaṃ rājato` (a calamity from a king) means a calamity from the king, such as the destruction of glory, the confiscation of the position of general, and so forth. `Abbhakkhānaṃ` (accusation) means a harsh accusation of this kind, which was never seen, heard, or thought of before: “This act of house-breaking, or this act of treason against the king was done by you.” `Parikkhayaṃ ñātīnaṃ` (destruction of relatives) means the destruction of relatives who are able to be one's refuge. `Pabhaṅguraṃ` (ruin) means the state of being broken or putrid. This means that whatever grain is in his house comes to a state of putridity; gold to a state of being charcoal; pearls to a state of being cotton seeds; coins to a state of being potsherds, and so forth; and bipeds and quadrupeds come to a state of being blind, crippled, and so forth. This is the meaning. `Aggi ḍahati` (fire burns) means that it burns two or three times in one year; even when there is no other arsonist, lightning fire may fall and burn, or a normal fire, having arisen by its own nature, certainly burns. The phrase `nirayaṃ so upapajjati` (he is reborn in hell) is stated to show what is certainly to be attained in the next life, even after one has encountered one of these ten states in this very life.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Mahāmoggallānattheravatthu sattamaṃ.

The seventh story, that of the Elder Mahāmoggallāna.

8. Bahubhaṇḍikabhikkhuvatthu

8. The Story of the Monk with Many Possessions

Na naggacariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto bahubhaṇḍikaṃ bhikkhuṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with the words “Not by nakedness,” concerning a monk who had many possessions.

Sāvatthivāsī [Pg.46] kireko kuṭumbiko bhariyāya kālakatāya pabbaji. So pabbajanto attano pariveṇañca aggisālañca bhaṇḍagabbhañca kāretvā sabbampi bhaṇḍagabbhaṃ sappimadhutelādīhi pūretvā pabbaji, pabbajitvā ca pana attano dāse pakkosāpetvā yathārucikaṃ āhāraṃ pacāpetvā bhuñjati. Bahubhaṇḍo ca bahuparikkhāro ca ahosi. Rattiṃ aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ vihārapaccante vasati. Tassekadivasaṃ cīvarapaccattharaṇāni sukkhāpentassa senāsanacārikaṃ āhiṇḍantā bhikkhū passitvā ‘‘kassimāni, āvuso’’ti pucchitvā ‘‘mayha’’nti vutte, ‘‘āvuso, bhagavatā ticīvarāni anuññātāni, tvañca pana evaṃ appicchassa buddhassa sāsane pabbajitvā evaṃ bahuparikkhāro jāto’’ti taṃ satthu santikaṃ netvā, ‘‘bhante, ayaṃ bhikkhu atibahubhaṇḍo’’ti ārocesuṃ. Satthā ‘‘saccaṃ kira taṃ bhikkhū’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte āha – ‘‘kasmā pana tvaṃ, bhikkhu, mayā appicchatāya dhamme desite evaṃ bahubhaṇḍo jāto’’ti. So tāvattakeneva kupito ‘‘iminā dāni nīhārena carissāmī’’ti pārupanaṃ chaḍḍetvā parisamajjhe ekacīvaro aṭṭhāsi. Atha naṃ satthā upatthambhayamāno nanu tvaṃ bhikkhu pubbe hirottappagavesako dakarakkhasakālepi hirottappaṃ gavesamāno dvādasa vassāni vihāsi, kasmā idāni evaṃ garuke buddhasāsane pabbajitvā catuparisamajjhe pārupanaṃ chaḍḍetvā hirottappaṃ pahāya ṭhitosīti. So satthu vacanaṃ sutvā hirottappaṃ paccupaṭṭhāpetvā taṃ cīvaraṃ pārupitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Bhikkhū tassa atthassa āvibhāvatthaṃ bhagavantaṃ yāciṃsu. Bhagavā atītaṃ āharitvā kathesi –

It is said that a certain householder from Sāvatthī went forth into the homeless life after his wife passed away. Upon going forth, he had his own dwelling, a fire hall, and a storeroom built. He filled the entire storeroom with items such as ghee, honey, and oil before ordaining. After ordaining, he would summon his servants, have them prepare food according to his liking, and then partake of it. He came to have many goods and numerous requisites. At night, he had one set of robes for wearing, and during the day, another. He lived at the edge of the monastery. One day, as he was drying his robes and bedding, monks on a tour of the lodgings saw them and asked, “Friend, whose are these?” When he replied, “They are mine,” they said, “Friend, the Blessed One has permitted only three robes. Yet you, having gone forth in the dispensation of the Buddha who has few wishes, have acquired so many requisites.” They took him to the Teacher and reported, “Venerable Sir, this monk has an excessive amount of possessions.” The Teacher asked, “Monk, is it true?” When he replied, “It is true, Venerable Sir,” the Teacher said, “Monk, why is it that you have acquired so many possessions when I have taught the Dhamma for the sake of fewness of wishes?” At just these words, the monk became angry and, thinking, “Now I shall conduct myself in this manner,” he cast off his upper robe and stood in the midst of the assembly with only a single robe. Then the Teacher, encouraging him, said: “Monk, were you not formerly a seeker of moral shame and moral dread? Even when you were a water-demon, you sought moral shame and moral dread for twelve years. Why now, having gone forth in this profound dispensation of the Buddha, have you cast off your upper robe in the midst of the fourfold assembly and stand there, having abandoned moral shame and moral dread?” Hearing the Teacher’s words, he re-established his sense of moral shame and moral dread, put on his robe, paid homage to the Teacher, and sat down to one side. The monks requested the Blessed One to clarify the matter. The Blessed One related a story from the past.

Atīte kira bārāṇasirañño aggamahesiyā kucchismiṃ bodhisatto paṭisandhiṃ gaṇhi. Tassa nāmaggahaṇadivase mahiṃsakumāroti nāmaṃ kariṃsu. Tassa kaniṭṭhabhātā candakumāro nāma ahosi. Tesaṃ mātari kālakatāya rājā aññaṃ aggamahesiṭṭhāne ṭhapesi. Sāpi puttaṃ vijāyi, sūriyakumārotissa nāmaṃ kariṃsu. Taṃ disvā rājā tuṭṭho ‘‘puttassa te varaṃ dammī’’ti āha. Sāpi kho, ‘‘deva, icchitakāle gaṇhissāmī’’ti vatvā puttassa vayappattakāle rājānaṃ āha – ‘‘devena mayhaṃ puttassa jātakāle varo dinno, idāni me puttassa rajjaṃ dehī’’ti[Pg.47]. Rājā ‘‘mama dve puttā aggikkhandhā viya jalantā vicaranti, na sakkā tassa rajjaṃ dātu’’nti paṭikkhipitvāpi taṃ punappunaṃ yācamānameva disvā ‘‘ayaṃ me puttānaṃ anatthampi kareyyā’’ti putte pakkosāpetvā, ‘‘tātā, ahaṃ sūriyakumārassa jātakāle varaṃ adāsiṃ, idānissa mātā rajjaṃ yācati, ahaṃ tassa na dātukāmo, tassa mātā tumhākaṃ anatthampi kareyya, gacchatha tumhe, araññe vasitvā mamaccayenāgantvā rajjaṃ gaṇhathā’’ti uyyojesi. Te pitaraṃ vanditvā pāsādā otarante rājaṅgaṇe kīḷamāno sūriyakumāro disvā taṃ kāraṇaṃ ñatvā tehi saddhiṃ nikkhami. Tesaṃ himavantaṃ paviṭṭhakāle bodhisatto maggā okkamma aññatarasmiṃ rukkhamūle nisīditvā sūriyakumāraṃ āha – ‘‘tāta, etaṃ saraṃ gantvā nhatvā ca pivitvā ca amhākampi paduminipaṇṇehi udakaṃ āharā’’ti. So pana saro vessavaṇṇassa santikā ekena dakarakkhasena laddho hoti. Vessavaṇṇo ca taṃ āha – ‘‘ṭhapetvā devadhammajānanake ye ca aññe imaṃ saraṃ otaranti, te khādituṃ labhasī’’ti. Tato paṭṭhāya so taṃ saraṃ otiṇṇotiṇṇe devadhamme pucchitvā ajānante khādati, sūriyakumāropi taṃ saraṃ avīmaṃsitvāva otari, tena ca ‘‘devadhamme jānāsī’’ti pucchito ‘‘devadhammā nāma candimasūriyā’’ti āha. Atha naṃ ‘‘tvaṃ devadhamme na jānāsī’’ti udakaṃ pavesetvā attano bhavane ṭhapesi. Bodhisattopi taṃ cirāyantaṃ disvā candakumāraṃ pesesi. Sopi tena ‘‘devadhamme jānāsī’’ti pucchito ‘‘devadhammā nāma catasso disā’’ti āha. Dakarakkhaso tampi udakaṃ pavesetvā tattheva ṭhapesi.

In the past, it is said, the Bodhisatta was conceived in the womb of the chief queen of the king of Bārāṇasī. On his naming day, they gave him the name Prince Mahiṃsa. His younger brother was named Prince Canda. When their mother passed away, the king appointed another as his chief queen. She, too, gave birth to a son, and they named him Prince Sūriya. Seeing the child, the delighted king said, “I grant a boon for your son.” She replied, “Your Majesty, I will claim it when I desire,” and when her son came of age, she said to the king, “Your Majesty, you granted a boon at the time of my son’s birth. Now, give the kingdom to my son.” The king refused, saying, “My two sons go about blazing like masses of fire; it is not possible to give him the kingdom.” But seeing her repeatedly making the same request, he thought, “She might bring harm to my sons.” He summoned his sons and said, “My dear sons, at the time of Prince Sūriya’s birth, I granted a boon. Now his mother asks for the kingdom. I am not willing to give it to him, and his mother might harm you. You should go and live in the forest. After I have passed away, you may return and take the kingdom.” He thus sent them away. They paid homage to their father and, as they were descending from the palace, Prince Sūriya, who was playing in the royal courtyard, saw them. Learning the reason, he departed along with them. When they had entered the Himālayas, the Bodhisatta stepped off the path, sat down at the foot of a certain tree, and said to Prince Sūriya, “My dear brother, go to that lake, bathe and drink, and also bring back some water for us in lotus leaves.” Now, that lake had been granted to a certain water-demon by Vessavaṇa. And Vessavaṇa had told him, “Except for those who know the devadhamma, you may devour any others who enter this lake.” From that time on, he would question all who entered the lake about the devadhamma and would devour those who did not know. Prince Sūriya, too, entered that lake without any investigation. When asked by the demon, “Do you know the devadhamma?” he replied, “The devadhamma are the moon and the sun.” Then the demon, saying, “You do not know the devadhamma,” pulled him into the water and kept him in his abode. The Bodhisatta, seeing that he was taking a long time, sent Prince Canda. He too was asked by the demon, “Do you know the devadhamma?” and he replied, “The devadhamma are the four directions.” The water-demon pulled him also into the water and kept him there just as he had the other.

Bodhisatto tasmimpi cirāyante ‘‘antarāyena bhavitabba’’nti sayaṃ gantvā dvinnampi otaraṇapadaṃyeva disvā ‘‘ayaṃ saro rakkhasapariggahito’’ti ñatvā khaggaṃ sannayhitvā dhanuṃ gahetvā aṭṭhāsi. Rakkhaso taṃ anotarantaṃ disvā vanakammikapurisavesenāgantvā āha – ‘‘bho purisa, tvaṃ maggakilanto, kasmā imaṃ saraṃ otaritvā nhatvā ca pivitvā ca bhisamulālaṃ khāditvā pupphāni pilandhitvā na gacchasī’’ti. Bodhisatto taṃ disvāva ‘‘esa so yakkho’’ti ñatvā ‘‘tayā me bhātaro gahitā’’ti āha. Āma, mayā gahitāti. Kiṃ kāraṇāti? Ahaṃ imaṃ saraṃ otiṇṇotiṇṇe labhāmīti[Pg.48]. Kiṃ pana sabbeva labhasīti? Devadhammajānanake ṭhapetvā avasese labhāmīti. Atthi pana te devadhammehi atthoti? Āma, atthīti. Ahaṃ kathessāmīti. Tena hi kathehīti. Na sakkā kiliṭṭhena gattena kathetunti. Yakkho bodhisattaṃ nhāpetvā pānīyaṃ pāyetvā alaṅkaritvā alaṅkatamaṇḍapamajjhe pallaṅkaṃ āropetvā sayamassa pādamūle nisīdi. Atha naṃ bodhisatto ‘‘sakkaccaṃ suṇāhī’’ti vatvā imaṃ gāthamāha –

When that prince was also delayed, the Bodhisatta, thinking, 'There must be some danger,' went himself. Seeing only the footprints of both his brothers leading into the water, he knew, 'This lake is possessed by a demon.' He strapped on his sword, took up his bow, and stood there. The demon, seeing him not entering the water, approached in the guise of a forester and said: 'O man, you are weary from your journey. Why do you not enter this lake, bathe and drink, eat the lotus stalks and roots, adorn yourself with flowers, and then go on your way?' The Bodhisatta, seeing him, knew at once, 'This is that demon,' and said, 'My brothers have been seized by you.' 'Yes, they have been seized by me.' 'For what reason?' 'I get those who enter this lake, one after another.' 'Do you get all of them?' 'Setting aside those who know the devadhamma, I get the rest.' 'Do you have need of the devadhamma?' 'Yes, I do.' 'I shall teach them.' 'In that case, please teach them.' 'It is not possible to teach with a soiled body.' The demon had the Bodhisatta bathed, gave him water to drink, had him adorned, seated him on a couch in the middle of a decorated pavilion, and sat himself at his feet. Then the Bodhisatta said to him, 'Listen respectfully,' and spoke this verse:

‘‘Hiriottappasampannā, sukkadhammasamāhitā;

Santo sappurisā loke, devadhammāti vuccare’’ti. (jā. 1.1.6);

Those endowed with shame and fear of wrongdoing, established in pure qualities, the serene, good people in the world—they are said to be the devadhamma.

Yakkho imaṃ dhammadesanaṃ sutvā pasanno bodhisattaṃ āha – ‘‘paṇḍita, ahaṃ te pasanno, ekaṃ bhātaraṃ dammi, kataraṃ ānemī’’ti? ‘‘Kaniṭṭhaṃ ānehī’’ti. Paṇḍita, tvaṃ kevalaṃ devadhamme jānāsiyeva, na pana tesu vattasīti. Kiṃ kāraṇāti? Yasmā jeṭṭhaṃ ṭhapetvā kaniṭṭhaṃ āharāpento jeṭṭhāpacāyikakammaṃ na karosīti, devadhamme cāhaṃ yakkha jānāmi, tesu ca vattāmi. Mayañhi etaṃ nissāya imaṃ araññaṃ paviṭṭhā. Etassa hi atthāya amhākaṃ pitaraṃ etassa mātā rajjaṃ yāci, amhākaṃ pana pitā taṃ varaṃ adatvā amhākaṃ anurakkhaṇatthāya araññe vāsaṃ anujāni, so kumāro anivattitvā amhehi saddhiṃ āgato. ‘‘Taṃ araññe eko yakkho khādī’’ti vuttepi na koci saddahissati. Tenāhaṃ garahabhayabhīto tamevāharāpemīti. Yakkho bodhisattassa pasīditvā ‘‘sādhu paṇḍita, tvameva devadhamme jānāsi, devadhammesu ca vattasī’’ti dve bhātaro ānetvā adāsi. Atha naṃ bodhisatto yakkhabhāve ādīnavaṃ kathetvā pañcasu sīlesu patiṭṭhāpesi. So tena susaṃvihitārakkho tasmiṃ araññe vasitvā pitari kālakate yakkhaṃ ādāya bārāṇasiṃ gantvā rajjaṃ gahetvā candakumārassa uparajjaṃ, sūriyakumārassa senāpatiṭṭhānaṃ datvā yakkhassa ramaṇīye ṭhāne āyatanaṃ kārāpetvā yathā so lābhaggappatto hoti, tathā akāsi.

The demon, having heard this Dhamma discourse, was pleased and said to the Bodhisatta: 'Wise one, I am pleased with you. I will give you one brother. Which one shall I bring?' 'Bring the youngest.' 'Wise one, you only know the devadhammas, but you do not practice them.' 'For what reason?' 'Because in setting aside the eldest and having the youngest brought, you do not perform the duty of respecting the eldest.' 'O demon, I both know the devadhammas and practice them. Indeed, it was relying on this prince that we entered this forest. For his sake, his mother asked our father for the kingdom. Our father, however, not granting that boon, permitted us to live in the forest for our protection. That prince, not turning back, came with us. If it were said, "A demon in the forest devoured him," no one would believe it. Therefore, fearing the danger of blame, I have him brought.' The demon, being pleased with the Bodhisatta, said: 'Excellent, wise one! You truly know the devadhammas and practice them.' He brought the two brothers and gave them to him. Then the Bodhisatta explained to him the peril of the demon state and established him in the five precepts. He, being well-protected by the demon, lived in that forest. When his father passed away, he took the demon with him, went to Bārāṇasī, and took the kingdom. He gave the position of viceroy to Prince Canda and the position of commander-in-chief to Prince Sūriya. For the demon, he had a residence built in a delightful place and acted in such a way that he received the highest gains.

Satthā [Pg.49] imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi ‘‘tadā rakkhaso bahubhaṇḍikabhikkhu ahosi, sūriyakumāro ānando, candakumāro sāriputto, mahiṃsakumāro pana ahamevā’’ti. Evaṃ satthā jātakaṃ kathetvā ‘‘evaṃ tvaṃ, bhikkhu, pubbe devadhamme gavesamāno hiriottappasampanno vicaritvā idāni catuparisamajjhe iminā nīhārena ṭhatvā mama purato ‘appicchomhī’ti vadanto ayuttaṃ akāsi. Na hi sāṭakapaṭikkhepādimattena samaṇo nāma hotī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

The Teacher, having brought this Dhamma discourse, made the connection for the Jātaka: 'At that time, the demon was the monk with many requisites, Prince Sūriya was Ānanda, Prince Canda was Sāriputta, and Prince Mahiṃsa was I myself.' Having thus told the Jātaka, the Teacher said: 'Thus, monk, in the past, while seeking the devadhammas, you wandered endowed with shame and fear of wrongdoing. But now, standing in the midst of the fourfold assembly in this manner, you have acted improperly by declaring before me, "I am of few wishes." Indeed, one does not become a monk merely by such things as rejecting a robe.' Having said this, making the connection and teaching the Dhamma, he spoke this verse:

141.

141.

‘‘Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;

Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkha’’nti.

Not nakedness, nor matted hair, nor mud, nor fasting, nor lying on bare ground, nor dust and dirt, nor straining in a squatting position, can purify a mortal who has not overcome doubt.

Tattha nānāsakāti na anasakā, bhattapaṭikkhepakāti attho. Thaṇḍilasāyikāti bhūmisayanā. Rajojallanti kaddamalepanākārena sarīre sannihitarajo. Ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṃ. Idaṃ vuttaṃ hoti – yo hi macco ‘‘evaṃ ahaṃ lokanissaraṇasaṅkhātaṃ suddhiṃ pāpuṇissāmī’’ti imesu naggacariyādīsu yaṃ kiñci samādāya vatteyya, so kevalaṃ micchādassanañceva vaḍḍheyya, kilamathassa ca bhāgī assa. Na hi etāni susamādinnānipi aṭṭhavatthukāya kaṅkhāya avitiṇṇabhāvena avitiṇṇakaṅkhaṃ maccaṃ sodhentīti.

Herein, `nānāsakā` is to be understood as `na anāsakā`, meaning the rejection of food. `Thaṇḍilasāyikā` means lying on the ground. `Rajojallaṃ` means dust collected on the body as if smeared with mud. `Ukkuṭikappadhānaṃ` means exertion undertaken by squatting. This is what is meant: If any mortal, thinking, 'In this way I shall attain the purity called liberation from the world,' should practice by undertaking any of these, such as the practice of nakedness, he would only increase wrong view and would have a share of weariness. For these practices, even when well undertaken, do not purify a mortal who has not overcome doubt, because he has not crossed beyond the doubt that has eight bases.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Bahubhaṇḍikabhikkhuvatthu aṭṭhamaṃ.

The eighth story: the monk with many requisites.

9. Santatimahāmattavatthu

9. The Story of Santati, the Chief Minister

Alaṅkato cepīti imaṃ dhammadesanaṃ satthā jetavane viharanto santatimahāmattaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with the words 'Alaṅkato cepi' concerning Chief Minister Santati.

So hi ekasmiṃ kāle rañño pasenadikosalassa paccantaṃ kupitaṃ vūpasametvā āgato. Athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ [Pg.50] naccagītakusalaṃ itthiṃ adāsi. So satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārapaṭimaṇḍito hatthikkhandhavaragato nhānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vanditvā pakkāmi. Satthā sitaṃ katvā ‘‘ko nu kho, bhante, sitapātukaraṇe hetū’’ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha – ‘‘passānanda, santatimahāmattaṃ, ajja sabbābharaṇapaṭimaṇḍitova mama santikaṃ āgantvā catuppadikagāthāvasāne arahattaṃ patvā sattatālamatte ākāse nisīditvā parinibbāyissatī’’ti. Mahājano therena saddhiṃ kathentassa satthu vacanaṃ assosi. Tattha micchādiṭṭhikā cintayiṃsu – ‘‘passatha samaṇassa gotamassa kiriyaṃ, mukhappattameva bhāsati, ajja kira esa evaṃ surāmadamatto yathālaṅkatova etassa santike dhammaṃ sutvā parinibbāyissati, ajjeva taṃ musāvādena niggaṇhissāmā’’ti. Sammādiṭṭhikā cintesuṃ – ‘‘aho buddhānaṃ mahānubhāvatā, ajja buddhalīḷañceva santatimahāmattalīḷañca daṭṭhuṃ labhissāmā’’ti.

Indeed, at one time, he had pacified a rebellious border region of King Pasenadi of Kosala and returned. Then the king, being pleased, granted him sovereignty for seven days and gave him a woman skilled in dance and song. For seven days, he was intoxicated with liquor. On the seventh day, adorned with all ornaments and mounted on a magnificent elephant, while going to the bathing place, he saw the Teacher entering for alms at the city gate. Still seated on the magnificent elephant, he bowed his head in reverence and departed. The Teacher smiled. When asked by the Elder Ānanda, 'Venerable sir, what is the reason for your smile?' the Teacher, explaining the reason for the smile, said: 'Ānanda, do you see Chief Minister Santati? Today, adorned with all his ornaments, he will come to me. At the end of a four-line verse, he will attain Arahantship, sit in the sky at the height of seven palm trees, and attain Parinibbāna.' The great multitude heard the Teacher's words spoken to the elder. Among them, those with wrong views thought: 'Look at the action of the ascetic Gotama! He speaks mere words. It is said that today this man, so intoxicated and adorned as he is, will hear the Dhamma from him and attain Parinibbāna. Today, we will censure him for false speech!' Those with right views thought: 'Ah, the great power of the Buddhas! Today, we shall get to witness the splendor of the Buddha and the splendor of Chief Minister Santati!'

Santatimahāmattopi nhānatitthe divasabhāgaṃ udakakīḷaṃ kīḷitvā uyyānaṃ gantvā āpānabhūmiyaṃ nisīdi. Sāpi itthī raṅgamajjhaṃ otaritvā naccagītaṃ dassetuṃ ārabhi. Tassā sarīralīḷāya dassanatthaṃ sattāhaṃ appāhāratāya taṃ divasaṃ naccagītaṃ dassayamānāya antokucchiyaṃ satthakavātā samuṭṭhāya hadayamaṃsaṃ kantitvā agamaṃsu. Sā taṅkhaṇaññeva mukhena ceva akkhīhi ca vivaṭehi kālamakāsi. Santatimahāmatto ‘‘upadhāretha na’’nti vatvā ‘‘niruddhā, sāmī’’ti ca vuttamatteyeva balavasokena abhibhūto taṅkhaṇaññevassa sattāhaṃ pītasurā tattakapāle udakabindu viya parikkhayaṃ agamāsi. So ‘‘na me imaṃ sokaṃ aññe nibbāpetuṃ sakkhissanti aññatra tathāgatenā’’ti balakāyaparivuto sāyanhasamaye satthu santikaṃ gantvā vanditvā evamāha – ‘‘bhante, ‘evarūpo me soko uppanno, taṃ me tumhe nibbāpetuṃ sakkhissathā’ti āgatomhi, paṭisaraṇaṃ me hothā’’ti. Atha naṃ satthā ‘‘sokaṃ nibbāpetuṃ samatthasseva santikaṃ āgatosi. Imissā hi itthiyā imināva ākārena matakāle [Pg.51] tava rodantassa paggharitaassūni catunnaṃ mahāsamuddānaṃ udakato atirekatarānī’’ti vatvā imaṃ gāthamāha –

Chief Minister Santati, having played in the water at the bathing place for part of the day, went to the park and sat down in the drinking area. That woman, entering the arena, began to perform her dance and song. Because she had eaten little for seven days in order to display the grace of her body, while she was performing her dance and song that day, knife-like winds arose in her belly, cut through her heart-flesh, and departed. At that very moment, with her mouth and eyes open, she died. Chief Minister Santati said, 'Check on her,' and upon being told, 'She has stopped, sir,' he was overwhelmed by intense grief. At that very moment, the liquor he had drunk for seven days vanished like a drop of water on a hot potsherd. Thinking, 'No one other than the Tathāgata will be able to quench this grief of mine,' he, surrounded by his retinue, went to the Teacher in the evening, paid homage, and said: 'Venerable sir, such a sorrow has arisen in me. I have come thinking that you will be able to quench it for me. Be my refuge.' Then the Teacher said to him: 'You have come to one who is indeed capable of quenching sorrow. Indeed, when this woman died in this very manner in the past, the tears you shed while weeping have exceeded the water of the four great oceans.' And he spoke this verse:

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī’’ti. (su. ni. 955, 1105;

cūḷani. jatukaṇṇimāṇavapucchāniddesa 68);

That which is past, dry it up. Let there be no impediment for you in the future. If you do not grasp at anything in the present, you will fare on, pacified.

Gāthāpariyosāne santatimahāmatto arahattaṃ patvā attano āyusaṅkhāraṃ olokento tassa appavattanabhāvaṃ ñatvā satthāraṃ āha – ‘‘bhante, parinibbānaṃ me anujānāthā’’ti. Satthā tena katakammaṃ jānantopi ‘‘musāvādena niggaṇhanatthaṃ sannipatitā micchādiṭṭhikā okāsaṃ na labhissanti, ‘buddhalīḷañceva santatimahāmattalīḷañca passissāmā’ti sannipatitā sammādiṭṭhikā iminā katakammaṃ sutvā puññesu ādaraṃ karissantī’’ti sallakkhetvā ‘‘tena hi tayā katakammaṃ mayhaṃ kathehi, kathento ca bhūmiyaṃ ṭhito akathetvā sattatālamatte ākāse ṭhito kathehī’’ti āha. So ‘‘sādhu, bhante’’ti satthāraṃ vanditvā ekatālappamāṇaṃ uggamma orohitvā puna satthāraṃ vanditvā uggacchanto paṭipāṭiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā ‘‘suṇātha me, bhante, pubbakamma’’nti vatvā āha –

At the conclusion of the verse, Chief Minister Santati attained Arahantship. Reflecting on his own life-formation, and knowing its nature of not continuing, he said to the Teacher: 'Venerable sir, permit me to attain Parinibbāna.' The Teacher, although knowing the kamma he had done, reflected thus: 'Those with wrong views who have gathered to censure him for false speech will not get the opportunity; and those with right views who have gathered thinking, “We shall see the splendor of the Buddha and the splendor of Chief Minister Santati,” will, upon hearing the kamma done by this man, develop reverence for meritorious deeds.' Having thus reflected, he said: 'In that case, tell me the kamma you have done. And when you speak, do not speak while standing on the ground, but speak while standing in the sky at the height of seven palm trees.' He replied, 'Very well, venerable sir,' and paid homage to the Teacher. He rose to the height of one palm tree, descended, paid homage to the Teacher again, and then, rising up in sequence to the height of seven palm trees, he sat cross-legged in the sky and, having said, 'Venerable sir, listen to my past kamma,' he spoke thus:

Ito ekanavutikappe vipassīsammāsambuddhakāle ahaṃ bandhumatinagare ekasmiṃ kule nibbattitvā cintesiṃ – ‘‘kiṃ nu kho paresaṃ chedaṃ vā pīḷaṃ vā akaraṇakamma’’nti upadhārento dhammaghosakakammaṃ disvā tato paṭṭhāya taṃ kammaṃ karonto mahājanaṃ samādapetvā ‘‘puññāni karotha, uposathadivasesu uposathaṃ samādiyatha, dānaṃ detha, dhammaṃ suṇātha, buddharatanādīhi sadisaṃ aññaṃ nāma natthi, tiṇṇaṃ ratanānaṃ sakkāraṃ karothā’’ti ugghosento vicarāmi. Tassa mayhaṃ saddaṃ sutvā buddhapitā bandhumatimahārājā maṃ pakkosāpetvā, ‘‘tāta, kiṃ karonto vicarasī’’ti pucchitvā, ‘‘deva, tiṇṇaṃ ratanānaṃ guṇaṃ pakāsetvā mahājanaṃ puññakammesu samādapento vicarāmī’’ti vutte, ‘‘kattha nisinno vicarasī’’ti maṃ pucchitvā ‘‘padasāva, devā’’ti mayā vutte, ‘‘tāta, na tvaṃ evaṃ vicarituṃ arahasi, imaṃ pupphadāmaṃ pilandhitvā assapiṭṭhe nisinnova vicarā’’ti mayhaṃ muttādāmasadisaṃ pupphadāmaṃ datvā dantaṃ assaṃ adāsi. Atha maṃ raññā dinnaparihārena tatheva ugghosetvā [Pg.52] vicarantaṃ puna rājā pakkosāpetvā, ‘‘tāta, kiṃ karonto vicarasī’’ti pucchitvā ‘‘tadeva, devā’’ti vutte, ‘‘tāta, assopi te nānucchaviko, idha nisīditvā vicarā’’ti catusindhavayuttarathaṃ adāsi. Tatiyavārepi me rājā saddaṃ sutvā pakkosāpetvā, ‘‘tāta, kiṃ karonto vicarasī’’ti pucchitvā ‘‘tadeva, devā’’ti vutte, ‘‘tāta, rathopi te nānucchaviko’’ti mayhaṃ mahantaṃ bhogakkhandhaṃ mahāpasādhanañca datvā ekañca hatthiṃ adāsi. Svāhaṃ sabbābharaṇapaṭimaṇḍito hatthikkhandhe nisinno asīti vassasahassāni dhammaghosakakammaṃ akāsiṃ, tassa me ettakaṃ kālaṃ kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Idaṃ mayā katakammanti.

Ninety-one aeons from this one, during the time of the Vipassī Sammāsambuddha, I was reborn in a certain family in the city of Bandhumati. I reflected: 'What, I wonder, is a deed that involves no harm or oppression to others?' Seeing the meritorious act of proclaiming the Dhamma, from then on I performed that act. Having established the great multitude in it, I went about proclaiming: 'Perform meritorious deeds! On Uposatha days, undertake the Uposatha observance! Give alms! Listen to the Dhamma! There is nothing else equal to the Buddha-gem and the others. Pay homage to the Three Gems!' Hearing my voice, the Buddha's father, the great king Bandhumati, had me summoned and asked, 'My dear man, what are you doing as you go about?' When I replied, 'Your Majesty, I go about proclaiming the virtues of the Three Gems and establishing the great multitude in meritorious deeds,' he asked me, 'Seated on what do you go about?' When I replied, 'On foot, Your Majesty,' he said, 'My dear man, it is not proper for you to go about like that. Wear this flower garland and go about seated on a horse’s back.' He gave me a flower garland like a string of pearls and a trained horse. Then, as I was going about proclaiming just so with the equipage given by the king, the king again had me summoned and asked, 'My dear man, what are you doing as you go about?' When I replied, 'I continue as before, Your Majesty,' he said, 'My dear man, a horse is also not suitable for you. Go about seated in this.' And he gave me a chariot yoked to four Sindhu horses. For a third time, the king heard my voice, had me summoned, and asked, 'My dear man, what are you doing as you go about?' When I replied, 'I continue as before, Your Majesty,' he said, 'My dear man, a chariot is also not suitable for you.' He gave me a great mass of wealth and magnificent ornaments, and also one elephant. I, adorned with all ornaments and seated on the elephant's back, performed the act of proclaiming the Dhamma for eighty thousand years. For all that time, the scent of sandalwood wafted from my body, and the fragrance of blue lotuses from my mouth. This was the deed done by me.

Evaṃ so attano pubbakammaṃ kathetvā ākāse nisinnova tejodhātuṃ samāpajjitvā parinibbāyi. Sarīre aggijālā uṭṭhahitvā maṃsalohitaṃ jhāpesi, sumanapupphāni viya dhātuyo avasissiṃsu. Satthā suddhavatthaṃ pasāresi, dhātuyo tattha patiṃsu. Tā patte pakkhipitvā catumahāpathe thūpaṃ kāresi ‘‘mahājano vanditvā puññabhāgī bhavissatī’’ti. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, santatimahāmatto gāthāvasāne arahattaṃ patvā alaṅkatapaṭiyattoyeva ākāse nisīditvā parinibbuto, kiṃ nu kho etaṃ ‘samaṇo’ti vattuṃ vaṭṭati udāhu brāhmaṇo’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, mama puttaṃ ‘samaṇo’tipi vattuṃ vaṭṭati, ‘brāhmaṇo’tipi vattuṃ vaṭṭatiyevā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

Having thus recounted his past meritorious deeds, while still seated in the sky, he entered into the fire element and attained Parinibbāna. Flames arose from his body and consumed his flesh and blood; relics remained, like jasmine flowers. The Teacher spread out a clean cloth, and the relics fell upon it. Placing them in his bowl, he had a stupa built at a crossroads of four main roads, thinking, 'The great multitude will pay homage and become partakers of the merit.' In the Dhamma hall, the monks raised a topic of discussion: 'Venerable sirs, the great minister Santati, having attained Arahantship at the conclusion of the verse, attained Parinibbāna while still seated in the sky, adorned and arrayed. Now, is it proper to call him a “samaṇa” or is it proper to call him a “brāhmaṇa”?' The Teacher came and asked, 'Monks, for what topic of discussion are you now gathered together?' When it was said, 'For this particular topic,' he said, 'Monks, it is fitting to call my son a samaṇa, and it is indeed fitting to call him a brāhmaṇa.' And teaching the Dhamma, he spoke this verse:

142.

142.

Alaṅkato cepi samaṃ careyya,Santo danto niyato brahmacārī;

Sabbesu bhūtesu nidhāya daṇḍaṃ,So brāhmaṇo so samaṇo sa bhikkhū’’ti.

Though adorned, if one conducts himself evenly, is peaceful, tamed, restrained, living the holy life, having laid aside the rod toward all beings, he is a brāhmaṇa, he is a samaṇa, he is a bhikkhu.

Tattha alaṅkatoti vatthābharaṇehi paṭimaṇḍito. Tassattho – vatthālaṅkārādīhi alaṅkato cepi puggalo kāyādīhi samaṃ careyya, rāgādivūpasamena santo indriyadamanena danto catumagganiyamena niyato seṭṭhacariyāya [Pg.53] brahmacārī kāyadaṇḍādīnaṃ oropitatāya sabbesu bhūtesu nidhāya daṇḍaṃ. So evarūpo bāhitapāpattā brāhmaṇotipi samitapāpattā samaṇotipi bhinnakilesattā bhikkhūtipi vattabboyevāti.

Therein, 'adorned' means adorned with clothing and ornaments. The meaning is this: even if a person is adorned with clothing, ornaments, and so on, if he should live evenly in body and so forth; is peaceful through the calming of lust and so forth; is tamed through the restraint of the sense faculties; is certain through the certainty of the four paths; is a holy-life-practitioner through the supreme conduct; and has laid down the rod toward all beings by having set aside bodily punishment and so on—such a person, due to having banished evil, is to be called a 'brāhmaṇa'; due to having pacified evil, is to be called a 'samaṇa'; and due to having broken the defilements, is indeed to be called a 'bhikkhu'.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Santatimahāmattavatthu navamaṃ.

The Story of the Great Minister Santati, the Ninth.

10. Pilotikatissattheravatthu

10. The Story of the Elder Pilotikatissa.

Hirīnisedhoti imaṃ dhammadesanaṃ satthā jetavane viharanto pilotikattheraṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with “Hirīnisedho,” concerning the Elder Pilotikatissa.

Ekasmiñhi samaye ānandatthero ekaṃ pilotikakhaṇḍanivatthaṃ kapālaṃ ādāya bhikkhāya carantaṃ dārakaṃ disvā ‘‘kiṃ te evaṃ vicaritvā jīvanato pabbajjā na uttaritarā’’ti vatvā, ‘‘bhante, ko maṃ pabbājessatī’’ti vutte ‘‘ahaṃ pabbājessāmī’’ti taṃ ādāya gantvā sahatthā nhāpetvā kammaṭṭhānaṃ datvā pabbājesi. Tañca pana nivatthapilotikakhaṇḍaṃ pasāretvā olokento parissāvanakaraṇamattampi gayhūpagaṃ kañci padesaṃ adisvā kapālena saddhiṃ ekissā rukkhasākhāya ṭhapesi. So pabbajitvā laddhūpasampado buddhānaṃ uppannalābhasakkāraṃ paribhuñjamāno mahagghāni cīvarāni acchādetvā vicaranto thūlasarīro hutvā ukkaṇṭhitvā ‘‘kiṃ me janassa saddhādeyyaṃ nivāsetvā vicaraṇena, attano pilotikameva nivāsessāmī’’ti taṃ ṭhānaṃ gantvā pilotikaṃ gahetvā ‘‘ahirika nillajja evarūpānaṃ vatthānaṃ acchādanaṭṭhānaṃ pahāya imaṃ pilotikakhaṇḍaṃ nivāsetvā kapālahattho bhikkhāya carituṃ gacchasī’’ti taṃ ārammaṇaṃ katvā attanāva attānaṃ ovadi, ovadantasseva panassa cittaṃ sannisīdi. So taṃ pilotikaṃ tattheva paṭisāmetvā nivattitvā vihārameva gato. So katipāhaccayena punapi ukkaṇṭhitvā tatheva vatvā nivatti, punapi tathevāti. Taṃ evaṃ aparāparaṃ vicarantaṃ disvā bhikkhū ‘‘kahaṃ[Pg.54], āvuso, gacchasī’’ti pucchanti. So ‘‘ācariyassa santikaṃ gacchāmāvuso’’ti vatvā eteneva nīhārena attano pilotikakhaṇḍameva ārammaṇaṃ katvā attānaṃ nisedhetvā katipāheneva arahattaṃ pāpuṇi. Bhikkhū āhaṃsu – ‘‘kiṃ, āvuso, na dāni ācariyassa santikaṃ gacchasi, nanu ayaṃ te vicaraṇamaggo’’ti. Āvuso, ācariyena saddhiṃ saṃsagge sati gatomhi, idāni pana me chinno saṃsaggo, tenassa santikaṃ na gacchāmīti. Bhikkhū tathāgatassa ārocesuṃ – ‘‘bhante, pilotikatthero aññaṃ byākarotī’’ti. Kimāha, bhikkhaveti? Idaṃ nāma, bhanteti. Taṃ sutvā satthā ‘‘āma, bhikkhave, mama putto saṃsagge sati ācariyassa santikaṃ gato, idāni panassa saṃsaggo chinno, attanāva attānaṃ nisedhetvā arahattaṃ patto’’ti vatvā imā gāthā abhāsi –

At one time, the Elder Ānanda saw a boy wandering for alms, wearing a piece of old cloth and carrying a potsherd. He asked him, “Is not the going forth more excellent than this life of wandering about?” When the boy replied, “Venerable sir, who will ordain me?” the Elder said, “I will ordain you.” Taking the boy, he bathed him with his own hands, gave him a meditation subject, and ordained him. Then, spreading out and examining that piece of old cloth, he saw not even a spot suitable for making a water-strainer, so he placed it on a tree branch together with the potsherd. Having gone forth and received the higher ordination, that monk enjoyed the gain and honor that arose for the Buddhas. Wandering about wearing expensive robes, he became corpulent. Becoming discontented, he thought, “What is the use for me of wandering about wearing the faithful offerings of the people? I will wear only my own old cloth.” Going to that place and taking the old cloth, he admonished himself, making it his object of reflection: “O shameless, unconscientious one! Having abandoned the place for wearing such robes, you wear this piece of old cloth and, with a potsherd in hand, go to wander for alms.” And just as he was admonishing himself, his mind settled down. He put that old cloth away right there and returned to the monastery. After a few days, he again became discontented, spoke in the very same way, and returned. And again, he did the same. Seeing him wandering back and forth like this, the monks asked, “Friend, where are you going?” He replied, “Friends, I am going to my teacher.” By this very method, making his own piece of old cloth the object of reflection and restraining himself, he attained Arahantship in just a few days. The monks asked him, “Friend, why do you not go to your teacher now? Is this not your path of wandering?” He replied, “Friends, when there was association with the teacher, I went. But now my association is cut off; therefore, I do not go to him.” The monks reported this to the Tathāgata, saying, “Venerable sir, the Elder Piḷotikatissa declares final knowledge.” “What did he say, monks?” “Such and such, venerable sir.” Hearing that, the Teacher said, “Yes, monks. My son, when there was association, went to his teacher. But now his association is cut off. Having restrained himself by his own self, he has attained Arahantship.” Having said this, he spoke these verses:

143.

143.

‘‘Hirīnisedho puriso, koci lokasmiṃ vijjati;

Yo niddaṃ apabodheti, asso bhadro kasāmiva.

Rare in the world is that person restrained by moral shame, who awakens from drowsiness, as a fine horse avoids the whip.

144.

144.

‘‘Asso yathā bhadro kasāniviṭṭho,Ātāpino saṃvegino bhavātha;

Saddhāya sīlena ca vīriyena ca,Samādhinā dhammavinicchayena ca;

Sampannavijjācaraṇā patissatā,Jahissatha dukkhamidaṃ anappaka’’nti.

Like a fine horse struck by the whip, be ardent and filled with spiritual urgency. With faith, moral discipline, and effort, with concentration and discernment of the Dhamma, accomplished in knowledge and conduct, and mindful, you will abandon this immeasurable suffering.

Tattha anto uppannaṃ akusalavitakkaṃ hiriyā nisedhetīti hirīnisedho. Koci lokasminti evarūpo puggalo dullabho, kocideva lokasmiṃ vijjati. Yo niddanti appamatto samaṇadhammaṃ karonto attano uppannaṃ niddaṃ apaharanto bujjhatīti apabodheti. Kasāmivāti yathā bhadro asso attani patamānaṃ kasaṃ apaharati, attani patituṃ na deti. Yo evaṃ niddaṃ apabodheti, so dullabhoti attho.

Herein, `hirīnisedho` (restrained by moral shame) means one who restrains with moral shame an unwholesome thought that has arisen within. `Koci lokasmiṃ` (someone in the world) means such a person is rare; only some such person exists in the world. `Yo niddaṃ apabodheti` (who awakens from sleep) means one who, being diligent and practicing the duties of a recluse, dispels the sleep that has arisen in him and awakens. `Kasāmiva` (like a whip) means just as a fine horse wards off the whip that is about to fall on it, not allowing it to fall on itself. The meaning is that one who thus awakens from sleep is rare.

Dutiyagāthāya ayaṃ saṅkhepattho – ‘‘bhikkhave, yathā bhadro asso pamādamāgamma kasāya niviṭṭho, ahampi nāma kasāya pahaṭo’’ti aparabhāge ātappaṃ karoti, evaṃ tumhepi ātāpino saṃvegino bhavatha[Pg.55], evaṃbhūtā lokiyalokuttarāya duvidhāya saddhāya ca catupārisuddhisīlena ca kāyikacetasikavīriyena ca aṭṭhasamāpattisamādhinā ca kāraṇākāraṇajānanalakkhaṇena dhammavinicchayena ca samannāgatā hutvā tissannaṃ vā aṭṭhannaṃ vā vijjānaṃ, pañcadasannañca caraṇānaṃ sampattiyā sampannavijjācaraṇā. Upaṭṭhitasatitāya patissatā hutvā idaṃ anappakaṃ vaṭṭadukkhaṃ pajahissathāti.

The summary of the second verse is as follows: “Monks, just as a fine horse, having become heedless and been struck by the whip, afterwards strives, thinking, ‘I too have been struck by the whip!’, so too should you be ardent and filled with spiritual urgency. Being so, endowed with the twofold faith—mundane and supramundane—with the virtue of fourfold purity, with bodily and mental energy, with the concentration of the eight attainments, and with the discernment of the Dhamma which is characterized by knowing cause and non-cause, and having become accomplished in knowledge and conduct through the attainment of the three or eight kinds of knowledge and the fifteen kinds of conduct, and being mindful through established mindfulness, you will abandon this immeasurable suffering of the cycle of existence.”

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Pilotikatissattheravatthu dasamaṃ.

The Story of the Elder Piḷotikatissa, the Tenth.

11. Sukhasāmaṇeravatthu

11. The Story of the Novice Sukha

Udakañhi nayantīti imaṃ dhammadesanaṃ satthā jetavane viharanto sukhasāmaṇeraṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, spoke this discourse concerning the novice Sukha, beginning with “Indeed, they lead the water.”

Atītasmiñhi bārāṇasiseṭṭhino gandhakumāro nāma putto ahosi. Rājā tassa pitari kālakate taṃ pakkosāpetvā samassāsetvā mahantena sakkārena tasseva seṭṭhiṭṭhānaṃ adāsi. So tato paṭṭhāya gandhaseṭṭhīti paññāyi. Athassa bhaṇḍāgāriko dhanagabbhadvāraṃ vivaritvā, ‘‘sāmi, idaṃ te ettakaṃ pitu dhanaṃ, ettakaṃ pitāmahādīna’’nti nīharitvā dassesi. So taṃ dhanarāsiṃ oloketvā āha – ‘‘kiṃ pana te imaṃ dhanaṃ gahetvā na gamiṃsū’’ti. ‘‘Sāmi, dhanaṃ gahetvā gatā nāma natthi. Attanā kataṃ kusalākusalameva hi ādāya sattā gacchantī’’ti. So cintesi – ‘‘te bālatāya dhanaṃ saṇṭhāpetvā pahāya gatā, ahaṃ panetaṃ gahetvāva gamissāmī’’ti. Evaṃ pana cintento ‘‘dānaṃ vā dassāmi, pūjaṃ vā karissāmī’’ti acintetvā ‘‘idaṃ sabbaṃ khāditvāva gamissāmī’’ti cintesi. So satasahassaṃ vissajjetvā phalikamayaṃ nhānakoṭṭhakaṃ kāresi, satasahassaṃ datvā phalikamayameva nhānaphalakaṃ, satasahassaṃ datvā nisīdanapallaṅkaṃ, satasahassaṃ datvā bhojanapātiṃ, satasahassameva datvā bhojanaṭṭhāne maṇḍapaṃ kārāpesi, satasahassaṃ datvā bhojanapātiyā āsittakūpadhānaṃ kāresi, satasahasseneva gehe [Pg.56] sīhapañjaraṃ saṇṭhāpesi, attano pātarāsatthāya sahassaṃ adāsi, sāyamāsatthāyapi sahassameva. Puṇṇamadivase pana bhojanatthāya satasahassaṃ dāpesi, taṃ bhattaṃ bhuñjanadivase satasahassaṃ vissajjetvā nagaraṃ alaṅkaritvā bheriṃ carāpesi – ‘‘gandhaseṭṭhissa kira bhattabhuñjanākāraṃ olokentū’’ti.

In the past, there was a son of a wealthy merchant in Bārāṇasī named Gandhakumāra. When his father passed away, the king summoned him, consoled him, and with great honor, bestowed upon him his father’s position as chief merchant. From then on, he became known as Gandhaseṭṭhi. Then, his treasurer opened the treasury door and, bringing out the wealth, showed it to him, saying, “Master, this is your father’s wealth, this is your grandfather’s, and so on.” Looking at the pile of wealth, he asked, “But why did they not take this wealth with them when they left?” “Master, no one has ever taken wealth with them when they departed. Beings take only their own wholesome and unwholesome deeds with them,” replied the treasurer. He reflected, “They, in their foolishness, accumulated wealth only to leave it behind. But I will take it with me when I go.” Yet, as he pondered this, he did not think, “I will give alms or make offerings.” Instead, he thought, “I will consume all this wealth before I go.” He spent a hundred thousand to build a bathing chamber made of crystal, another hundred thousand for a crystal bathing slab, a hundred thousand for a cushioned seat, a hundred thousand for a food bowl, and yet another hundred thousand to erect a pavilion for dining. He spent a hundred thousand more to have a stand for the food bowl made, and another hundred thousand to install a lion-window in his house. For his morning meal, he spent a thousand, and another thousand for his evening meal. On full moon days, he spent a hundred thousand for his meals. On the day of feasting, he spent another hundred thousand, adorned the city, and had drums beaten with the announcement: “Come and witness the spectacle of Gandhaseṭṭhi’s meal!”

Mahājano mañcātimañce bandhitvā sannipati. Sopi satasahassagghanake nhānakoṭṭhake satasahassagghanake phalake nisīditvā soḷasahi gandhodakaghaṭehi nhatvā taṃ sīhapañjaraṃ vivaritvā tasmiṃ pallaṅke nisīdi. Athassa tasmiṃ āsittakūpadhāne taṃ pātiṃ ṭhapetvā satasahassagghanakaṃ bhojanaṃ vaḍḍhesuṃ. So nāṭakaparivuto evarūpāya sampattiyā taṃ bhojanaṃ bhuñjati. Aparena samayena eko gāmikamanusso attano paribbayāharaṇatthaṃ dāruādīni yānake pakkhipitvā nagaraṃ gantvā sahāyakassa gehe nivāsaṃ gaṇhi. Tadā pana puṇṇamadivaso hoti. ‘‘Gandhaseṭṭhino bhuñjanalīḷaṃ olokentū’’ti nagare bheriṃ carāpesi. Atha naṃ sahāyako āha – ‘‘samma, gandhaseṭṭhino te bhuñjanalīḷaṃ diṭṭhapubba’’nti. ‘‘Na diṭṭhapubbaṃ, sammā’’ti. ‘‘Tena hi ehi, gacchāma, ayaṃ nagare bherī carati, etassa mahāsampattiṃ passāmā’’ti nagaravāsī janapadavāsiṃ gahetvā agamāsi. Mahājanopi mañcātimañce abhiruhitvā passati. Gāmavāsī bhattagandhaṃ ghāyitvāva nagaravāsiṃ āha – ‘‘mayhaṃ etāya pātiyā bhattapiṇḍe pipāsā jātā’’ti. Samma, mā etaṃ patthayi, na sakkā laddhunti. Samma, alabhanto na jīvissāmīti. So taṃ paṭibāhituṃ asakkonto parisapariyante ṭhatvā ‘‘paṇamāmi te, sāmī’’ti tikkhattuṃ mahāsaddaṃ nicchāretvā ‘‘ko eso’’ti vutte ahaṃ, sāmīti. ‘‘Kimeta’’nti. ‘‘Ayaṃ eko gāmavāsī tumhākaṃ pātiyaṃ bhattapiṇḍe pipāsaṃ upādesi, ekaṃ bhattapiṇḍaṃ dāpethā’’ti. ‘‘Na sakkā laddhu’’nti. ‘‘Kiṃ, samma, sutaṃ te’’ti? ‘‘Sutaṃ me, apica labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī’’ti. So punapi viravi – ‘‘ayaṃ kira, sāmi, alabhanto marissati, jīvitamassa dethā’’ti. Ambho bhattapiṇḍo nāma satampi agghati, satadvayampi agghati. Yo yo yācati, tassa tassa dadamāno ahaṃ kiṃ bhuñjissāmīti? Sāmi, ayaṃ alabhanto marissati, jīvitamassa dethāti. Na sakkāva mudhā laddhuṃ, yadi pana [Pg.57] alabhanto na jīvati, tīṇi saṃvaccharāni mama gehe bhatiṃ karotu, evamassa bhattapātiṃ dāpessāmīti. Gāmavāsī taṃ sutvā ‘‘evaṃ hotu, sammā’’ti sahāyakaṃ vatvā puttadāraṃ pahāya ‘‘bhattapātiatthāya tīṇi saṃvaccharāni bhatiṃ karissāmī’’ti seṭṭhissa gehaṃ pāvisi. So bhatiṃ karonto sabbakiccāni sakkaccaṃ akāsi. Gehe vā araññe vā rattiṃ vā divā vā sabbāni kattabbakammāni katāneva paññāyiṃsu. ‘‘Bhattabhatiko’’ti ca vutte sakalanagarepi paññāyi. Athassa divase paripuṇṇe bhattaveyyāvaṭiko ‘‘bhattabhatikassa, sāmi, divaso puṇṇo, dukkaraṃ tena kataṃ tīṇi saṃvaccharāni bhatiṃ karontena, ekampi kammaṃ na kopitapubba’’nti āha.

The great crowd constructed tiered platforms and gathered. He too sat on a bathing slab worth one hundred thousand in a bathing chamber worth one hundred thousand, bathed with sixteen pots of fragrant water, opened the lion-window, and sat on the couch. Then, placing the bowl on its stand, they served him a meal worth one hundred thousand. Surrounded by performers, he ate that meal in such luxury. Some time later, a villager, needing to gather provisions, loaded firewood and other goods onto a cart and went to the city, staying at a friend’s house. At that time, it was the full moon day. “Behold the splendor of Gandhaseṭṭhi's meal!” they announced, beating a drum through the city. His friend said to him, “Friend, have you ever before seen the splendor of Gandhaseṭṭhi's meal?” “No, friend, I have not.” “Then come, let us go. The drum is sounding in the city—let us see his great splendor.” Taking the villager with him, the city-dweller went. The great crowd also climbed onto tiered platforms to watch. The villager, smelling the food’s aroma, said to the city-dweller, “I have developed a craving for a morsel of rice from that bowl.” “Friend, do not wish for it—it is impossible to get.” “Friend, if I do not get it, I will not survive.” Unable to dissuade him, the friend stood at the edge of the assembly and shouted three times loudly, “I pay homage to you, master!” When asked, “Who is this?” he replied, “It is I, master.” “What is this for?” “This villager has developed a craving for a morsel of rice from your bowl—please have one given to him.” “It cannot be gotten.” “Friend, did you hear?” “I have heard. And yet, I will live only if I get it; if I do not get it, it will be my death.” He shouted again, “Master, it seems this man will die if he does not get it—please give him his life!” “My good man, a morsel of rice is worth a hundred, even two hundred. If I give to everyone who asks, what will I eat?” “Master, he will die if he does not get it—please give him his life!” “It truly cannot be gotten for free. But if he cannot live without getting it, let him work for wages in my house for three years—then I will have a bowl of rice given to him.” Hearing this, the villager said to his friend, “So be it, friend,” and leaving his wife and children, he entered the merchant’s house, thinking, “For the sake of a bowl of rice, I will work for wages for three years.” While working, he performed all duties respectfully. Whether in the house or the forest, by day or by night, all required tasks were seen to be done. He became known throughout the city as “Bhattabhatika, the Rice-Wage-Earner.” When his term was complete, the one in charge of the meals said, “Master, the Rice-Wage-Earner’s time is up. He has done a difficult thing, working for wages for three years without ever having neglected a single task.”

Athassa seṭṭhi attano sāyapātarāsatthāya dve sahassāni, tassa pātarāsatthāya sahassanti tīṇi sahassāni dāpetvā āha – ‘‘ajja mayhaṃ kattabbaṃ parihāraṃ tasseva karothā’’ti. Vatvā ca pana ṭhapetvā ekaṃ cintāmaṇiṃ nāma piyabhariyaṃ avasesajanampi ‘‘ajja tameva parivārethā’’ti vatvā sabbasampattiṃ tassa niyyādesi. So seṭṭhino nhānodakena tasseva koṭṭhake tasmiṃ phalake nisinno nhatvā tasseva nivāsanasāṭake nivāsetvā tasseva pallaṅke nisīdi. Seṭṭhipi nagare bheriṃ carāpesi – ‘‘bhattabhatiko gandhaseṭṭhissa gehe tīṇi saṃvaccharāni bhatiṃ katvā pātiṃ labhi, tassa bhuñjanasampattiṃ olokentū’’ti. Mahājano mañcātimañce abhiruhitvā passati, gāmavāsissa olokitolokitaṭṭhānaṃ kampanākārappattaṃ ahosi. Nāṭakā parivāretvā aṭṭhasuṃ, tassa purato bhattapātiṃ vaḍḍhetvā ṭhapayiṃsu. Athassa hatthadhovanavelāya gandhamādane eko paccekabuddho sattame divase samāpattito vuṭṭhāya ‘‘kattha nu kho ajja bhikkhācāratthāya gacchāmī’’ti upadhārento bhattabhatikaṃ addasa. Atha so ‘‘ayaṃ tīṇi saṃvaccharāni bhatiṃ katvā bhattapātiṃ labhi, atthi nu kho etassa saddhā, natthī’’ti upadhārento ‘‘atthī’’ti ñatvā ‘‘saddhāpi ekacce saṅgahaṃ kātuṃ na sakkonti, sakkhissati nu kho me saṅgahaṃ kātu’’nti cintetvā ‘‘sakkhissati ceva mama ca saṅgahakaraṇaṃ nissāya mahāsampattiṃ labhissatī’’ti [Pg.58] ñatvā cīvaraṃ pārupitvā pattamādāya vehāsaṃ abbhuggantvā parisantarena gantvā tassa purato ṭhitameva attānaṃ dassesi.

Then the merchant, having caused three thousand to be given—two thousand for his own evening and morning meals and one thousand for the wage-earner’s morning meal—said: “Today, perform for him alone the service that is to be done for me.” And having said this, setting aside his beloved wife named Cintāmaṇī, he said to the remaining people, “Today, you shall attend only to him,” and entrusted all his wealth to him. That man, having bathed with the merchant’s bathwater while seated on that very slab in that very bathing chamber, dressed in the merchant’s own garments, and then sat on the merchant’s couch. The merchant also had a drum beaten throughout the city, announcing: “The wage-earner, having worked for three years in the perfumer-merchant’s house, has received a bowl of food. Let all behold his prosperity in eating!” The great crowd climbed onto tiered platforms to watch; wherever one looked, the scene seemed to tremble with commotion. Dancers surrounded him and stood. They served food into a bowl and placed it before him. Then, at the time for washing his hands, a certain Paccekabuddha on Mount Gandhamādana, having emerged from meditative attainment on the seventh day and considering, “Where, I wonder, shall I go for alms today?” saw the wage-earner. Then this reflection arose in him: “This man has received a bowl of food after working for three years. Does he have faith, I wonder, or not?” Discerning, “He has faith,” he then considered: “Even with faith, some are unable to offer support. Will he, I wonder, be able to offer support to me?” Then, knowing, “He will indeed be able, and on account of supporting me, he will obtain great prosperity,” he donned his robe, took his bowl, rose up into the sky, came through the midst of the assembly, and revealed himself standing right before him.

So paccekabuddhaṃ disvā cintesi – ‘‘ahaṃ pubbe adinnabhāvena ekissā bhattapātiyā atthāya tīṇi saṃvaccharāni paragehe bhatiṃ akāsiṃ, idāni me idaṃ bhattaṃ ekaṃ rattindivaṃ rakkheyya, sace pana naṃ ayyassa dassāmi, anekānipi kappakoṭisahassāni rakkhissati, ayyasseva naṃ dassāmī’’ti. So tīṇi saṃvaccharāni bhatiṃ katvā laddhabhattapātito ekapiṇḍampi mukhe aṭṭhapetvā taṇhaṃ vinodetvā sayameva pātiṃ ukkhipitvā paccekabuddhassa santikaṃ gantvā pātiṃ aññassa hatthe datvā pañcapatiṭṭhitena vanditvā pātiṃ vāmahatthena gahetvā dakkhiṇahatthena tassa patte bhattaṃ ākiri. Paccekabuddho bhattassa upaḍḍhasesakāle pattaṃ hatthena pidahi. Atha naṃ so āha – ‘‘bhante, ekova paṭiviso na sakkā dvidhā kātuṃ, mā maṃ idhalokena saṅgaṇhatha, paralokena saṅgahameva karotha, sāvasesaṃ akatvā niravasesameva dassāmī’’ti. Attano hi thokampi anavasesetvā dinnaṃ niravasesadānaṃ nāma, taṃ mahapphalaṃ hoti. So tathā karonto sabbaṃ datvā puna vanditvā āha – ‘‘bhante, ekaṃ bhattapātiṃ nissāya tīṇi saṃvaccharāni me paragehe bhatiṃ karontena dukkhaṃ anubhūtaṃ, idāni me nibbattanibbattaṭṭhāne sukhameva hotu, tumhehi diṭṭhadhammasseva bhāgī assa’’nti. Paccekabuddho ‘‘evaṃ hotu, cintāmaṇi viya te sabbakāmadado manosaṅkappā puṇṇacando viya pūrentū’’ti anumodanaṃ karonto –

Seeing the Paccekabuddha, he thought: 'Previously, because of not having given, I performed wage-work in another’s house for three years for the sake of a single bowl of food. Now, this food would sustain me for one day and night. But if I give it to the noble one, it will protect me for many thousands of crores of aeons. I shall give it to the noble one alone.' So, from the bowl of food obtained after working for wages for three years, without placing even a single morsel in his mouth and having dispelled his craving, he himself lifted the bowl, went to the Paccekabuddha, gave the bowl into another’s hand, paid homage with the five-point prostration, took the bowl back, and holding it with his left hand, poured the food into the Paccekabuddha’s bowl with his right hand. When half the food remained, the Paccekabuddha covered the bowl with his hand. Then the man said to him: 'Venerable sir, a single portion cannot be made into two. Do not support me in this present life; support me only in the next life. I shall give this completely, leaving no remainder.' Indeed, a gift given without leaving even a little for oneself is called a gift without remainder, and it is of great fruit. Acting thus, he gave everything, paid homage again, and said: 'Venerable sir, on account of a single bowl of food, I endured suffering while working for wages in another’s house for three years. Now, may there be only happiness for me in whatever place I am reborn. May I become a sharer in the very Dhamma that you have seen.' The Paccekabuddha, giving his blessing, said: 'So be it. May your aspirations, like a wish-fulfilling gem, grant all your desires, and, like the full moon, come to fulfillment.'

‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā.

May all that you have wished and longed for be completely fulfilled; may all your intentions be fulfilled, like the moon on the fifteenth day.

‘‘Icchitaṃ patthikaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, maṇi jotiraso yathā’’ti. –

May what you have wished and longed for be quickly fulfilled; may all your intentions be fulfilled, like the Jotirasa gem.

Vatvā ‘‘ayaṃ mahājano yāva gandhamādanapabbatagamanā maṃ passanto tiṭṭhatū’’ti adhiṭṭhāya ākāsena gandhamādanaṃ agamāsi.

Having spoken thus, he made a determination, 'Let this great crowd stand watching me until I arrive at Mount Gandhamādana,' and departed for Mount Gandhamādana through the sky.

Mahājanopi [Pg.59] naṃ passantova aṭṭhāsi. So tattha gantvā taṃ piṇḍapātaṃ pañcasatānaṃ paccekabuddhānaṃ vibhajitvā adāsi. Sabbe attano pahonakaṃ gaṇhiṃsu. ‘‘Appo piṇḍapāto kathaṃ pahosī’’ti na cintetabbaṃ. Cattāri hi acinteyyāni (a. ni. 4.77) vuttāni, tatrāyaṃ paccekabuddhavisayoti. Mahājano paccekabuddhānaṃ piṇḍapātaṃ vibhajitvā diyyamānaṃ disvā sādhukārasahassāni pavattesi, asanisatanipākasaddo viya ahosi. Taṃ sutvā gandhaseṭṭhi cintesi – ‘‘bhattabhatiko mayā dinnasampattiṃ dhāretuṃ nāsakkhi maññe, tenāyaṃ mahājano parihāsaṃ karonto sannipatito nadatī’’ti. So tappavattijānanatthaṃ manusse pesesi. Te āgantvā ‘‘sampattidhārakā nāma, sāmi, evaṃ hontū’’ti vatvā taṃ pavattiṃ ārocesuṃ. Seṭṭhi taṃ sutvāva pañcavaṇṇāya pītiyā phuṭṭhasarīro hutvā ‘‘aho dukkaraṃ tena kataṃ, ahaṃ ettakaṃ kālaṃ evarūpāya sampattiyā ṭhito kiñci dātuṃ nāsakkhi’’nti taṃ pakkosāpetvā ‘‘saccaṃ kira tayā idaṃ nāma kata’’nti pucchitvā ‘‘āma, sāmī’’ti vutte, ‘‘handa, sahassaṃ gahetvā tava dāne mayhampi pattiṃ dehī’’ti āha. So tathā akāsi. Seṭṭhipissa sabbaṃ attano santakaṃ majjhe bhinditvā adāsi.

The great crowd also stood watching him. He went there, divided that alms-food, and gave it to five hundred Paccekabuddhas. All took just enough for themselves. 'How could such a small amount of alms-food suffice?'—this should not be pondered. For four unthinkable things have been declared, and this pertains to the domain of Paccekabuddhas. The great crowd, seeing the alms-food being distributed to the Paccekabuddhas, raised thousands of acclamations of 'Sādhu', which sounded like the crash of a hundred thunderbolts. Hearing this, the perfumer-magnate thought, 'I suppose the wage-earner was unable to bear the wealth I gave him, and for that reason this great crowd has gathered and is making a noise, ridiculing him.' To find out what had happened, he sent some men. They returned and said, 'Master, may bearers of prosperity be just like this!' and reported what had occurred. Upon hearing this, the magnate was instantly filled with joy, his body suffused with five-hued rapture. 'Ah, what a difficult deed he has done! For so long, I have been established in such prosperity yet was unable to give anything.' He summoned the man and asked, 'Is it true, as is said, that you did this?' When the man replied, 'Yes, master,' the magnate said, 'Come now, take a thousand and let me share in the merit of your gift.' The man did so. The magnate, too, divided all his own possessions in half and gave it to him.

Catasso hi sampadā nāma – vatthusampadā, paccayasampadā, cetanāsampadā, guṇātirekasampadāti. Tattha nirodhasamāpattiraho arahā vā anāgāmī vā dakkhiṇeyyo vatthusampadā nāma. Paccayānaṃ dhammena samena uppatti paccayasampadā nāma. Dānato pubbe dānakāle pacchā bhāgeti tīsu kālesu cetanāya somanassasahagatañāṇasampayuttabhāvo cetanāsampadā nāma. Dakkhiṇeyyassa samāpattito vuṭṭhitabhāvo guṇātirekasampadā nāmāti. Imassa ca khīṇāsavo paccekabuddho dakkhiṇeyyā, bhatiṃ katvā laddhabhāvena paccayo dhammato uppanno, tīsu kālesu parisuddhā cetanā, samāpattito vuṭṭhitamatto paccekabuddho guṇātirekoti catassopi sampadā nipphannā. Etāsaṃ ānubhāvena diṭṭheva dhamme mahāsampattiṃ pāpuṇanti. Tasmā so seṭṭhino santikā sampattiṃ labhi. Aparabhāge [Pg.60] ca rājāpi iminā katakammaṃ sutvā taṃ pakkosāpetvā sahassaṃ datvā pattiṃ gahetvā tuṭṭhamānaso mahantaṃ bhogakkhandhaṃ datvā seṭṭhiṭṭhānaṃ adāsi. Bhattabhatikaseṭṭhītissa nāmaṃ akāsi. So gandhaseṭṭhinā saddhiṃ sahāyo hutvā ekato khādanto pivanto yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ sāriputtattherassūpaṭṭhākakule paṭisandhiṃ gaṇhi. Athassa mātā laddhagabbhaparihārā katipāhaccayena ‘‘aho vatāhaṃ pañcasatehi bhikkhūhi saddhiṃ sāriputtattherassa satarasabhojanaṃ datvā kāsāyavatthanivatthā suvaṇṇasarakaṃ ādāya āsanapariyante nisinnā tesaṃ bhikkhūnaṃ ucchiṭṭhāvasesakaṃ paribhuñjeyya’’nti dohaḷinī hutvā tatheva katvā dohaḷaṃ paṭivinodesi. Sā sesamaṅgalesupi tathārūpameva dānaṃ datvā puttaṃ vijāyitvā nāmaggahaṇadivase ‘‘puttassa me, bhante, sikkhāpadāni dethā’’ti theraṃ āha. Thero ‘‘kimassa nāma’’nti pucchi. ‘‘Bhante, puttassa me paṭisandhiggahaṇato paṭṭhāya imasmiṃ gehe kassaci dukkhaṃ nāma na bhūtapubbaṃ, tenevassa sukhakumāroti nāmaṃ bhavissatī’’ti vutte tadevassa nāmaṃ gahetvā sikkhāpadāni adāsi.

Indeed, there are four kinds of excellence: excellence of the recipient, excellence of requisites, excellence of intention, and excellence of surpassing qualities. Herein, an Arahant or a Non-returner worthy of offerings, just arisen from the attainment of cessation, is called the excellence of the recipient. The lawful and proper arising of requisites is called the excellence of requisites. The state of the intention being associated with joy and knowledge in the three periods—before giving, during giving, and after giving—is called the excellence of intention. The state of a worthy recipient having just emerged from attainment is called the excellence of surpassing qualities. And for this man: the worthy recipient was a Paccekabuddha whose cankers were destroyed; the requisite, obtained through wage-labour, had arisen righteously; the intention was pure in the three periods; and the Paccekabuddha, having just emerged from attainment, was of surpassing quality. Thus, all four excellences were fulfilled. By the power of these, one attains great prosperity in this very life. Therefore, he obtained prosperity from the perfumer-magnate. Later, the king, also hearing of the deed done by this man, summoned him, gave him a thousand, took a share of the merit, and with a delighted mind bestowed upon him a great mass of wealth and granted him the position of a magnate. He gave him the name 'Bhattabhatikaseṭṭhi.' Becoming a friend of the perfumer-magnate, he ate and drank together with him for his entire lifespan. After passing away from there, he was reborn in the deva world and experienced divine prosperity for one buddha-interval. In this Buddha’s dispensation, he took rebirth in Sāvatthī in the household of a supporter of the Elder Sāriputta. Then his mother, having received the care due to pregnancy, after some days developed a craving: 'Oh, that I might give a meal of a hundred flavors to five hundred bhikkhus with the Elder Sāriputta, and that I, dressed in saffron robes and holding a golden bowl, might sit at the edge of the seats and partake of the remainder of what the bhikkhus have left!' Having this pregnancy-craving, she did just so and satisfied her craving. She also gave similar offerings during other auspicious occasions. After giving birth to her son, on the name-giving day, she said to the Elder, 'Venerable sir, please give the precepts to my son.' The Elder asked, 'What is his name?' She replied, 'Venerable sir, from the moment of my son's conception, nothing called suffering has ever arisen for anyone in this house. Therefore, his name shall be Sukhakumāra.' When this was said, the Elder, accepting that very name for him, gave him the precepts.

Tadā evañcassa mātu ‘‘nāhaṃ mama puttassa ajjhāsayaṃ bhindissāmī’’ti cittaṃ uppajji. Sā tassa kaṇṇavijjhanamaṅgalādīsupi tatheva dānaṃ adāsi. Kumāropi sattavassikakāle ‘‘icchāmahaṃ, amma, therassa santike pabbajitu’’nti āha. Sā ‘‘sādhu, tāta, nāhaṃ tava ajjhāsayaṃ bhindissāmī’’ti theraṃ nimantetvā bhojetvā, ‘‘bhante, putto me pabbajituṃ icchati, imāhaṃ sāyanhasamaye vihāraṃ ānessāmī’’ti theraṃ uyyojetvā ñātake sannipātetvā ‘‘puttassa me gihikāle kattabbaṃ kiccaṃ ajjeva karissāmā’’ti vatvā puttaṃ alaṅkaritvā mahantena sirisobhaggena vihāraṃ netvā therassa niyyādesi. Theropi taṃ, ‘‘tāta, pabbajjā nāma dukkarā, sakkhissasi abhiramitu’’nti vatvā ‘‘karissāmi vo, bhante, ovāda’’nti vutte kammaṭṭhānaṃ datvā pabbājesi. Mātāpitaropissa pabbajjāya sakkāraṃ karontā antovihāreyeva sattāhaṃ buddhappamukhassa bhikkhusaṅghassa satarasabhojanaṃ datvā sāyaṃ attano gehaṃ agamaṃsu. Aṭṭhame divase sāriputtatthero bhikkhusaṅghe gāmaṃ paviṭṭhe vihāre kattabbakiccaṃ katvā sāmaṇeraṃ pattacīvaraṃ gāhāpetvā [Pg.61] gāmaṃ piṇḍāya pāvisi. Sāmaṇero antarāmagge mātikādīni disvā paṇḍitasāmaṇero viya pucchi. Theropi tassa tatheva byākāsi. Sāmaṇero tāni kāraṇāni sutvā ‘‘sace tumhe attano pattacīvaraṃ gaṇheyyātha, ahaṃ nivatteyya’’nti vatvā therena tassa ajjhāsayaṃ abhinditvā, ‘‘sāmaṇera, dehi mama pattacīvara’’nti pattacīvare gahite theraṃ vanditvā nivattamāno, ‘‘bhante, mayhaṃ āhāraṃ āharamāno satarasabhojanaṃ āhareyyāthā’’ti āha. Kuto taṃ labhissāmīti? Attano puññena alabhanto mama puññena labhissatha, bhanteti. Athassa thero kuñcikaṃ datvā gāmaṃ piṇḍāya pāvisi. Sopi vihāraṃ āgantvā therassa gabbhaṃ vivaritvā pavisitvā dvāraṃ pidhāya attano kāye ñāṇaṃ otāretvā nisīdi.

Then the thought arose in his mother's mind, 'I will not break my son's inclination.' She gave alms for his ear-piercing ceremony and other auspicious rites in the same way. When the boy was seven years old, he said, 'Mother, I wish to go forth in the presence of the Elder.' She replied, 'Very well, dear son, I will not break your inclination.' She invited the Elder, offered him a meal, and said, 'Venerable sir, my son wishes to go forth. I will bring him to the monastery this evening.' After sending the Elder away, she gathered her relatives and said, 'Today we will perform the duties that should be done for my son while he is a layman.' She adorned her son with great splendor and magnificence, led him to the monastery, and entrusted him to the Elder. The Elder said to him, 'Dear son, the going forth is difficult. Will you be able to delight in it?' When the boy replied, 'Venerable sir, I will follow your instruction,' the Elder gave him a meditation subject and ordained him. His parents, honoring his ordination, for seven days within the monastery itself, offered food of a hundred flavors to the community of monks with the Buddha at its head, and then returned home in the evening. On the eighth day, after the community of monks had entered the village, the Elder Sāriputta, having done the duties to be done in the monastery, had the novice take his bowl and robe and entered the village for alms. On the way, the novice saw water channels and so on and asked about them like the novice Paṇḍita. The Elder also explained them to him in the same way. After hearing those reasons, the novice said, 'If you would take your own bowl and robe, I would return.' The Elder, not breaking his inclination, took back his bowl and robe. The novice then paid homage to the Elder and, as he was turning back, said, 'Venerable sir, when bringing my food, please bring food of a hundred flavors.' 'From where shall I get that?' 'Venerable sir, if you do not get it through your own merit, you will get it through my merit.' Then the Elder gave him the key and entered the village for alms. The novice, having returned to the monastery, opened the Elder's cell, entered, closed the door, and directing knowledge onto his own body, sat down.

Tassa guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. Sakko ‘‘kiṃ nu kho eta’’nti olokento sāmaṇeraṃ disvā ‘‘sukhasāmaṇero attano upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, mayā tattha gantuṃ vaṭṭatī’’ti cintetvā cattāro mahārāje pakkosāpetvā ‘‘gacchatha, tātā, vihārassūpavane dussaddake sakuṇe palāpethā’’ti uyyojesi. Te tathā katvā sāmantā ārakkhaṃ gaṇhiṃsu. Candimasūriye ‘‘attano vimānāni gahetvā tiṭṭhathā’’ti āṇāpesi. Tepi tathā kariṃsu. Sayampi āviñchanaṭṭhāne ārakkhaṃ gaṇhi. Vihāro sannisinno niravo ahosi. Sāmaṇero ekaggacittena vipassanaṃ vaḍḍhetvā tīṇi maggaphalāni pāpuṇi. Thero ‘‘sāmaṇerena ‘satarasabhojanaṃ āhareyyāthā’ti vuttaṃ, kassa nu kho ghare sakkā laddhu’’nti olokento ekaṃ ajjhāsayasampannaṃ upaṭṭhākatulaṃ disvā tattha gantvā, ‘‘bhante, sādhu vo kataṃ ajja idhāgacchantehī’’ti tehi tuṭṭhamānasehi pattaṃ gahetvā nisīdāpetvā yāgukhajjakaṃ datvā yāva bhattakālaṃ dhammakathaṃ yācito tesaṃ sāraṇīyadhammakathaṃ kathetvā kālaṃ sallakkhetvā desanaṃ niṭṭhāpesi. Athassa satarasabhojanaṃ datvā taṃ ādāya gantukāmaṃ theraṃ disvā ‘‘bhuñjatha, bhante, aparampi te dassāmā’’ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. Thero taṃ ādāya ‘‘sāmaṇero me chāto’’ti turitaturito [Pg.62] vihāraṃ pāyāsi. Taṃ divasaṃ satthā pātova nikkhamitvā gandhakuṭiyaṃ nisinnova āvajjesi – ‘‘ajja sukhasāmaṇero upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, nipphannaṃ nu kho tassa kicca’’nti. So tiṇṇaṃyeva maggaphalānaṃ pattabhāvaṃ disvā uttaripi upadhārento ‘‘sakkhissatāyaṃ ajja arahattaṃ pāpuṇituṃ, sāriputto pana ‘sāmaṇero me chāto’ti vegena bhattaṃ ādāya nikkhamati, sace imasmiṃ arahattaṃ appatte bhattaṃ āharissati, imassa antarāyo bhavissati, mayā gantvā dvārakoṭṭhake ārakkhaṃ gaṇhituṃ vaṭṭatī’’ti cintetvā gandhakuṭito nikkhamitvā dvārakoṭṭhake ṭhatvā ārakkhaṃ gaṇhi.

By the power of his virtue, the seat of Sakka showed a sign of heat. Sakka, looking to see, 'What can be the reason for this?', saw the novice and thought, 'The novice Sukha, having given the bowl and robe to his preceptor, has returned, thinking, "I will practice the duty of a recluse." It is proper for me to go there.' Having considered this, he had the Four Great Kings summoned and sent them forth, saying, 'Go, sirs, and in the grove near the monastery, drive away the noisy birds.' They did so and took up guard all around. He commanded the moon and sun gods, 'Holding your celestial mansions, stand still.' They too did so. He himself took up guard at the entrance. The monastery became still and silent. The novice, with a one-pointed mind, developed insight and attained the three paths and fruits. The Elder, thinking, 'The novice said, "Please bring food of a hundred flavors." In whose house might it be possible to get it?', looked around and, seeing a certain supporting family endowed with noble aspiration, went there. With delighted minds, they said, 'Venerable sir, it is good that you have come here today.' Taking his bowl, they had him sit down, offered gruel and hard food, and requested a Dhamma talk until mealtime. The Elder gave them a memorable Dhamma talk, and observing the time, he concluded the discourse. Then they offered him food of a hundred flavors. Seeing the Elder was desirous of leaving with it, they said, 'Venerable sir, please eat. We will give you another portion.' After feeding the Elder, they again gave him a bowlful. The Elder, taking it, thought, 'My novice is hungry,' and departed for the monastery in great haste. On that day, the Teacher, having gone out early, while seated in the Fragrant Chamber, reflected: 'Today the novice Sukha, having given the bowl and robe to his preceptor, returned thinking, "I will practice the duty of a recluse." Has his task been accomplished?' Seeing that he had attained the three paths and fruits, and considering further, he thought: 'He will be able to attain Arahantship today. But Sāriputta, thinking "My novice is hungry," is departing with the food in haste. If he brings the food before this one attains Arahantship, there will be an obstacle for him. It is proper for me to go and stand guard at the gateway.' With this thought, the Teacher left the Fragrant Chamber, stood at the gateway, and took up guard.

Theropi bhattaṃ āhari. Atha naṃ heṭṭhā vuttanayeneva cattāro pañhe pucchi. Pañhavissajjanāvasāne sāmaṇero arahattaṃ pāpuṇi. Satthā theraṃ āmantetvā ‘‘gaccha, sāriputta, sāmaṇerassa te bhattaṃ dehī’’ti āha. Thero gantvā dvāraṃ ākoṭesi. Sāmaṇeropi nikkhamitvā upajjhāyassa vattaṃ katvā ‘‘bhattakiccaṃ karohī’’ti vutte therassa bhattena anatthikabhāvaṃ ñatvā sattavassikakumāro taṅkhaṇaññeva arahattaṃ patto nīcāsanaṭṭhānaṃ paccavekkhanto bhattakiccaṃ katvā pattaṃ dhovi. Tasmiṃ kāle cattāro mahārājāno ārakkhaṃ vissajjesuṃ. Candimasūriyāpi vimānāni muñciṃsu. Sakkopi āviñchanaṭṭhāne ārakkhaṃ vissajjesi. Sūriyo nabhamajjhaṃ atikkantoyeva paññāyi. Bhikkhū ‘‘sāyanho paññāyati, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, kiṃ nu kho ajja pubbaṇho balavā jāto, sāyanho mando’’ti vadiṃsu. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā, ‘‘bhante, ajja pubbaṇho balavā jāto, sāyanho mando, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, atha ca pana sūriyo nabhamajjhaṃ atikkantoyeva paññāyatī’’ti vutte, ‘‘bhikkhave, evamevaṃ hoti puññavantānaṃ samaṇadhammakaraṇakāle. Ajja hi cattāro mahārājāno sāmantā ārakkhaṃ gaṇhiṃsu, candimasūriyā vimānāni gahetvā aṭṭhaṃsu, sakko āviñchanake ārakkhaṃ gaṇhi, ahampi dvārakoṭṭhake ārakkhaṃ gaṇhiṃ, ajja sukhasāmaṇero mātikāya udakaṃ harante, usukāre usuṃ ujuṃ karonte[Pg.63], tacchake cakkādīni karonte disvā attānaṃ dametvā arahattaṃ patto’’ti vatvā imaṃ gāthamāha –

The Elder also brought the meal. Then, the Teacher asked him the four questions in the same way as stated before. At the conclusion of the question and answer session, the novice attained Arahantship. The Teacher, having addressed the Elder, said: 'Go, Sāriputta, give the meal to your novice.' The Elder went and knocked on the door. The novice also came out and, having performed his duties for his preceptor, was told, 'Perform the meal duties.' Realizing his own lack of need for the food from the Elder, the seven-year-old boy, who had attained Arahantship at that very moment, reflecting on the state of Nibbāna, performed the meal duties and washed the bowl. At that time, the Four Great Kings released their guard. The moon and sun deities also released their celestial mansions. Sakka also released his guard at the place for pulling the door. The sun appeared to have just passed the middle of the sky. The monks said, 'It appears to be evening, and the novice has just now performed the meal duties. What now? Has the morning been long today, and the evening short?' The Teacher arrived and asked, 'Monks, for what discussion are you now assembled?' When they replied, 'Venerable Sir, today the morning was long and the evening short, and the novice has just now performed the meal duties, and yet the sun appears to have just passed the middle of the sky,' he said: 'Monks, it is just so when meritorious beings perform the duties of a recluse. For today, the Four Great Kings took up a guard all around, the moon and sun deities stood holding their celestial mansions, Sakka took up a guard at the door-pull, and I too took up a guard at the gateway. Today, the novice Sukha, having seen irrigators leading water in a channel, fletchers straightening an arrow, and carpenters fashioning wheels and other things, tamed himself and attained Arahantship.' Having said this, he spoke this verse:

145.

145.

‘‘Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā’’ti.

Irrigators guide the water; fletchers shape the arrows; carpenters shape the wood; the virtuous tame themselves.

Tattha subbatāti suvadā, sukhena ovaditabbā anusāsitabbāti attho. Sesaṃ heṭṭhā vuttanayameva.

Herein, 'of good practice' (subbatā) means they are 'easily spoken to' (suvadā); they are to be admonished and instructed with ease. This is the meaning. The rest is as explained before.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Sukhasāmaṇeravatthu ekādasamaṃ.

The Story of the Novice Sukha, the Eleventh.

Daṇḍavaggavaṇṇanā niṭṭhitā.

The Commentary on the Daṇḍavagga is concluded.

Dasamo vaggo.

The Tenth Chapter.

11. Jarāvaggo

11. The Chapter on Aging

1. Visākhāya sahāyikānaṃ vatthu

1. The Story of Visākhā’s Companions

Ko [Pg.64] nu hāso kimānandoti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhāya sahāyikāyo ārabbha kathesi.

“What laughter, what joy?”—this Dhamma teaching the Teacher spoke while dwelling at Jetavana, concerning the female companions of Visākhā.

Sāvatthiyaṃ kira pañcasatā kulaputtā ‘‘evaṃ imā appamādavihāriniyo bhavissantī’’ti attano attano bhariyāyo visākhaṃ mahāupāsikaṃ sampaṭicchāpesuṃ. Tā uyyānaṃ vā vihāraṃ vā gacchantiyo tāya saddhiṃyeva gacchanti. Tā ekasmiṃ kāle ‘‘sattāhaṃ surāchaṇo bhavissatī’’ti chaṇe saṅghuṭṭhe attano attano sāmikānaṃ suraṃ paṭiyādesuṃ. Te sattāhaṃ surāchaṇaṃ kīḷitvā aṭṭhame divase kammantabheriyā nikkhantāya kammante agamaṃsu. Tāpi itthiyo ‘‘mayaṃ sāmikānaṃ sammukhā suraṃ pātuṃ na labhimhā, avasesā surā ca atthi, idaṃ yathā te na jānanti, tathā pivissāmā’’ti visākhāya santikaṃ gantvā ‘‘icchāma, ayye, uyyānaṃ daṭṭhu’’nti vatvā ‘‘sādhu, ammā, tena hi kattabbakiccāni katvā nikkhamathā’’ti vutte tāya saddhiṃ gantvā paṭicchannākārena suraṃ nīharāpetvā uyyāne pivitvā mattā vicariṃsu. Visākhāpi ‘‘ayuttaṃ imāhi kataṃ, idāni maṃ ‘samaṇassa gotamassa sāvikā visākhā suraṃ pivitvā vicaratī’ti titthiyāpi garahissantī’’ti cintetvā tā itthiyo āha – ‘‘ammā ayuttaṃ vo kataṃ, mamapi ayaso uppādito, sāmikāpi vo kujjhissanti, idāni kiṃ karissathā’’ti. Gilānālayaṃ dassayissāma, ayyeti. Tena hi paññāyissatha sakena kammenāti. Tā gehaṃ gantvā gilānālayaṃ kariṃsu. Atha tāsaṃ sāmikā ‘‘itthannāmā ca itthannāmā ca kaha’’nti pucchitvā ‘‘gilānā’’ti sutvā ‘‘addhā etāhi avasesasurā pītā bhavissantī’’ti sallakkhetvā tā pothetvā anayabyasanaṃ pāpesuṃ. Tā aparasmimpi chaṇavāre tatheva suraṃ pivitukāmā visākhaṃ upasaṅkamitvā, ‘‘ayye, uyyānaṃ no nehī’’ti vatvā ‘‘pubbepi me tumhehi ayaso uppādito, gacchatha, na vo ahaṃ nessāmī’’ti tāya paṭikkhittā ‘‘idāni evaṃ na karissāmā’’ti sammantayitvā puna taṃ upasaṅkamitvā āhaṃsu, ‘‘ayye[Pg.65], buddhapūjaṃ kātukāmāmhā, vihāraṃ no nehī’’ti. Idāni ammā yujjati, gacchatha, parivacchaṃ karothāti. Tā caṅkoṭakehi gandhamālādīni gāhāpetvā surāpuṇṇe muṭṭhivārake hatthehi olambetvā mahāpaṭe pārupitvā visākhaṃ upasaṅkamitvā tāya saddhiṃ vihāraṃ pavisamānā ekamantaṃ gantvā muṭṭhivārakeheva suraṃ pivitvā vārake chaḍḍetvā dhammasabhāyaṃ satthu purato nisīdiṃsu.

In Sāvatthī, it is said that five hundred men of good family, thinking, “In this way, these wives of ours will dwell heedfully,” entrusted their respective wives to the great lay devotee Visākhā. When these women went to the park or the monastery, they went only with her. On one occasion, when it was announced, “There will be a liquor festival for seven days,” they prepared liquor for their respective husbands. Those men, having sported at the liquor festival for seven days, on the eighth day, when the work-drum had sounded, went to their work. Those women, however, thought, “We did not get to drink liquor in the presence of our husbands, and there is still liquor left over. We shall drink it in such a way that they will not know.” So they went to Visākhā and said, “Noble lady, we wish to see the park.” When she replied, “Very well, my dears, in that case, finish your duties and you may go,” they went with her, had liquor brought out in a concealed manner, drank it in the park, and wandered about intoxicated. Visākhā, too, thought, “An improper thing has been done by them. Now the sectarians will criticize me, saying, ‘Visākhā, the female disciple of the ascetic Gotama, drinks liquor and wanders about.’” So she said to those women, “My dears, what you have done is improper. You have brought disrepute upon me as well, and your husbands will be angry with you. What will you do now?” They replied, “We will feign illness, noble lady.” She said, “In that case, you will be found out by your own deed.” They went home and feigned illness. Then their husbands asked, “Where are so-and-so and so-and-so?” and upon hearing, “They are ill,” they surmised, “Surely, they must have drunk the leftover liquor.” Having beaten them, they brought them to misfortune and ruin. On another occasion of the festival, those women, desiring to drink liquor in the same way, approached Visākhā and said, “Noble lady, take us to the park.” But she rejected them, saying, “Previously, you brought disrepute upon me. Go; I will not take you.” Having agreed among themselves, saying, “This time we will not do so,” they approached her again and said, “Noble lady, we desire to make an offering to the Buddha. Take us to the monastery.” She replied, “Now, my dears, this is suitable. Go and make your preparations.” They had perfumes, garlands, and other things brought in baskets, and hanging liquor-filled flasks from their hands and covering themselves with large outer cloths, they approached Visākhā. Entering the monastery with her, they went to a secluded place, drank the liquor from the flasks, discarded the flasks, and sat before the Teacher in the Dhamma hall.

Visākhā ‘‘imāsaṃ, bhante, dhammaṃ kathethā’’ti āha. Tāpi madavegena kampamānasarīrā ‘‘iccāma, gāyāmā’’ti cittaṃ uppādesuṃ. Athekā mārakāyikā devatā ‘‘imāsaṃ sarīre adhimuccitvā samaṇassa gotamassa purato vippakāraṃ dassessāmī’’ti cintetvā tāsaṃ sarīre adhimucci. Tāsu ekaccā satthu purato pāṇiṃ paharitvā hasituṃ, ekaccā naccituṃ ārabhiṃsu. Satthā ‘‘kiṃ ida’’nti āvajjento taṃ kāraṇaṃ ñatvā ‘‘na idāni mārakāyikānaṃ otāraṃ labhituṃ dassāmi. Na hi mayā ettakaṃ kālaṃ pāramiyo pūrentena mārakāyikānaṃ otāralābhatthāya pūritā’’ti tā saṃvejetuṃ bhamukalomato rasmiyo vissajjesi, tāvadeva andhakāratimisā ahosi. Tā bhītā ahesuṃ maraṇabhayatajjitā. Tena tāsaṃ kucchiyaṃ surā jīri. Satthā nisinnapallaṅke antarahito sinerumuddhani ṭhatvā uṇṇālomato rasmiṃ vissajjesi, taṅkhaṇaṃyeva candasahassuggamanaṃ viya ahosi. Atha satthā tā itthiyo āmantetvā ‘‘tumhehi mama santikaṃ āgacchamānāhi pamattāhi āgantuṃ na vaṭṭati. Tumhākañhi pamādeneva mārakāyikā devatā otāraṃ labhitvā tumhe hasādīnaṃ akaraṇaṭṭhāne hasādīni kārāpesi, idāni tumhehi rāgādīnaṃ aggīnaṃ nibbāpanatthāya ussāhaṃ kātuṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –

Visākhā said, “Venerable sir, please teach the Dhamma to these women.” Those women, too, with their bodies trembling from the force of the intoxicant, gave rise to the thought, “Let us dance! Let us sing!” Then a certain deity of Māra’s host, thinking, “Having possessed the bodies of these women, I will display a perverse action before the ascetic Gotama,” possessed their bodies. Among them, some began to clap their hands and laugh before the Teacher, while others began to dance. The Teacher, reflecting, “What is this?” and knowing the reason, thought, “I will not now give an opportunity to Māra’s host. Indeed, it was not for the purpose of giving an opportunity to Māra’s host that I fulfilled the perfections for so long.” To startle them, he emitted dark rays from the hair of his eyebrows, and at that very moment, a great darkness occurred. They became terrified, threatened by the fear of death. By this, the liquor in their bellies was dissipated. The Teacher, having vanished from his seat, stood on the summit of Mount Sineru and emitted a ray from the uṇṇā-hair. Instantly, it was as if a thousand moons had risen. Then the Teacher addressed those women, saying, “When you come into my presence, it is not proper to come heedlessly. It was only through your heedlessness that a deity of Māra’s host found an opportunity and caused you to do things like laughing in a place where such things should not be done. Now it is proper for you to make an effort to extinguish the fires of lust and so on.” Having said this, he spoke this verse:

146.

146.

‘‘Ko nu hāso kimānando, niccaṃ pajjalite sati;

Andhakārena onaddhā, padīpaṃ na gavesathā’’ti.

“What laughter, what joy, when all is ever burning? Enveloped in darkness, why do you not seek a lamp?”

Tattha ānandoti tuṭṭhi. Idaṃ vuttaṃ hoti – imasmiṃ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṃ pajjalite sati ko nu tumhākaṃ hāso vā [Pg.66] tuṭṭhi vā? Nanu esa akattabbarūpoyeva. Aṭṭhavatthukena hi avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṃ kāraṇā ñāṇappadīpaṃ na gavesatha na karothāti.

Therein, ‘ānanda’ means satisfaction. This is what is meant: in this abode of beings, constantly ablaze with the eleven fires beginning with lust, what laughter or what satisfaction could there be for you? Surely, this is something that ought not to be done. Indeed, being enveloped by the darkness of ignorance which has eight bases, for what reason do you not seek, do you not make, the lamp of wisdom for the purpose of dispelling that very darkness?

Desanāvasāne pañcasatāpi tā itthiyo sotāpattiphale patiṭṭhahiṃsu.

At the conclusion of the teaching, all five hundred of those women were established in the fruit of stream-entry.

Satthā tāsaṃ acalasaddhāya patiṭṭhitabhāvaṃ ñatvā sinerumatthakā otaritvā buddhāsane nisīdi. Atha naṃ visākhā āha – ‘‘bhante, surā nāmesā pāpikā. Evarūpā hi nāma imā itthiyo tumhādisassa buddhassa purato nisīditvā iriyāpathamattampi saṇṭhāpetuṃ asakkontiyo uṭṭhāya pāṇiṃ paharitvā hasanagītanaccādīni ārabhiṃsū’’ti. Satthā ‘‘āma, visākhe, pāpikā eva esā surā nāma. Etañhi nissāya aneke sattā anayabyasanaṃ pattā’’ti vatvā ‘‘kadā panesā, bhante, uppannā’’ti vutte tassā uppattiṃ vitthārena kathetuṃ atītaṃ āharitvā kumbhajātakaṃ (jā. 1.16.33 ādayo) kathesīti.

The Teacher, knowing that they were established in unwavering faith, descended from the summit of Mount Sineru and sat on the Buddha's seat. Then Visākhā said to him: "Venerable sir, this liquor is evil indeed. For these women, of such a nature, having sat in the presence of a Buddha like you, were unable to control even their posture; getting up, they clapped their hands and began laughing, singing, dancing, and so on." The Teacher replied, "Yes, Visākhā, this liquor is indeed evil. Relying on it, many beings have come to misfortune and ruin." When she asked, "But when, venerable sir, did it arise?" he, in order to relate its origin in detail, brought forth the past and narrated the Kumbha Jātaka.

Visākhāya sahāyikānaṃ vatthu paṭhamaṃ.

The first story is that of the companions of Visākhā.

2. Sirimāvatthu

2. The Story of Sirimā

Passa cittakatanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sirimaṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana monastery, spoke this Dhamma discourse beginning with "Passa cittakataṃ" concerning Sirimā.

Sā kira rājagahe abhirūpā gaṇikā. Ekasmiṃ pana antovasse sumanaseṭṭhiputtassa bhariyāya puṇṇakaseṭṭhissa dhītāya uttarāya nāma upāsikāya aparajjhitvā taṃ pasādetukāmā tassā gehe bhikkhusaṅghena saddhiṃ katabhattakiccaṃ satthāraṃ khamāpetvā taṃ divasaṃ dasabalassa bhattānumodanaṃ sutvā –

She, it is said, was an exceedingly beautiful courtesan in Rājagaha. During one rains-retreat, having offended the laywoman named Uttarā—the daughter of the merchant Puṇṇaka and wife of the son of the merchant Sumana—and desiring to appease her, she went to Uttarā's house. There, after the Teacher, together with the Saṅgha of monks, had finished his meal, she asked for his forgiveness. On that day, having heard the post-meal discourse of appreciation from the One of Ten Powers—

‘‘Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādina’’nti. (jā. 1.2.2;

dha. pa. 223) –

“One should conquer the angry with non-anger; one should conquer the wicked with goodness. One should conquer the stingy with a gift; one should conquer the speaker of falsehood with truth.”

Gāthāpariyosāne [Pg.67] sotāpattiphalaṃ pāpuṇi. Ayamettha saṅkhepo, vitthārakathā pana kodhavagge anumodanagāthāvaṇṇanāyameva āvibhavissati. Evaṃ sotāpattiphalaṃ pattā pana sirimā dasabalaṃ nimantetvā punadivase mahādānaṃ datvā saṅghassa aṭṭhakabhattaṃ nibaddhaṃ dāpesi. Ādito paṭṭhāya nibaddhaṃ aṭṭha bhikkhū gehaṃ gacchanti. ‘‘Sappiṃ gaṇhatha, khīraṃ gaṇhathā’’tiādīni vatvā tesaṃ patte pūreti. Ekena laddhaṃ tiṇṇampi catunnampi pahoti. Devasikaṃ soḷasakahāpaṇaparibbayena piṇḍapāto dīyati. Athekadivasaṃ eko bhikkhu tassā gehe aṭṭhakabhattaṃ bhuñjitvā tiyojanamatthake ekaṃ vihāraṃ agamāsi. Atha naṃ sāyaṃ therupaṭṭhāne nisinnaṃ pucchiṃsu – ‘‘āvuso, kahaṃ bhikkhaṃ gahetvā āgatosī’’ti. Sirimāya aṭṭhakabhattaṃ me bhuttanti. Manāpaṃ katvā deti, āvusoti. ‘‘Na sakkā tassā bhattaṃ vaṇṇetuṃ, ativiya paṇītaṃ katvā deti, ekena laddhaṃ tiṇṇampi catunnampi pahoti, tassā pana deyyadhammatopi dassanameva uttaritaraṃ. Sā hi itthī evarūpā ca evarūpā cā’’ti tassā guṇe vaṇṇesi.

At the end of the verse, she attained the fruit of stream-entry. This is the summary here; the detailed story, however, will become manifest in the commentary on the appreciation verse in the Chapter on Anger. Having thus attained the fruit of stream-entry, Sirimā invited the One with Ten Powers and, on the next day, gave a great offering. She then arranged for a regular meal for eight to be given to the Saṅgha. From the beginning, eight monks would regularly go to her house. Saying, "Take ghee, take milk," and so on, she would fill their bowls. What was received by one was sufficient for three or even four. Daily, alms-food was given with an expenditure of sixteen kahāpaṇas. Then one day, a certain monk, having eaten the meal for eight at her house, went to a monastery three yojanas away. Then in the evening, as he was sitting in the place of attendance on the elder, the resident monks asked him, "Friend, from where have you received alms and come?" He replied, "I have eaten the meal for eight from Sirimā." They asked, "Does she prepare it delightfully, friend?" He said, "It is not possible to praise her meal; she prepares it to be exceedingly exquisite. What is received by one is sufficient for three or even four. But even more excellent than her gift is the sight of her. For that woman is of such and such a nature," and he praised her virtues.

Atheko bhikkhu tassā guṇakathaṃ sutvā adassaneneva sinehaṃ uppādetvā ‘‘mayā gantvā taṃ daṭṭhuṃ vaṭṭatī’’ti attano vassaggaṃ kathetvā taṃ bhikkhuṃ ṭhitikaṃ pucchitvā ‘‘sve, āvuso, tasmiṃ gehe tvaṃ saṅghatthero hutvā aṭṭhakabhattaṃ labhissasī’’ti sutvā taṅkhaṇaññeva pattacīvaraṃ ādāya pakkantopi pātova aruṇe uggate salākaggaṃ pavisitvā ṭhito saṅghatthero hutvā tassā gehe aṭṭhakabhattaṃ labhi. Yo pana bhikkhu hiyyo bhuñjitvā pakkāmi, tassa gatavelāyameva assā sarīre rogo uppajji. Tasmā sā ābharaṇāni omuñcitvā nipajji. Athassā dāsiyo aṭṭhakabhattaṃ labhitvā āgate bhikkhū disvā ārocesuṃ. Sā sahatthā patte gahetvā nisīdāpetuṃ vā parivisituṃ vā asakkontī dāsiyo āṇāpesi – ‘‘ammā patte gahetvā, ayye, nisīdāpetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya patte pūretvā dethā’’ti. Tā ‘‘sādhu, ayye’’ti bhikkhū pavesetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya bhattassa patte pūretvā tassā ārocayiṃsu. Sā ‘‘maṃ pariggahetvā netha, ayye, vandissāmī’’ti vatvā tāhi pariggahetvā bhikkhūnaṃ santikaṃ nītā vedhamānena sarīrena bhikkhū vandi. So bhikkhu taṃ oloketvā [Pg.68] cintesi – ‘‘gilānāya tāva evarūpā ayaṃ etissā rūpasobhā, arogakāle pana sabbābharaṇapaṭimaṇḍitāya imissā kīdisī rūpasampattī’’ti. Athassa anekavassakoṭisannicito kileso samudācari, so aññāṇī hutvā bhattaṃ bhuñjituṃ asakkonto pattamādāya vihāraṃ gantvā pattaṃ pidhāya ekamante ṭhapetvā cīvaraṃ pattharitvā nipajji.

Then a certain monk, having heard the praise of her virtues, developed affection without even seeing her and thought, 'It is proper for me to go and see her.' Having stated his own seniority and asked that monk about the order of seniority, and having heard, 'Tomorrow, friend, in that house, you, being the Saṅgha Thera, will receive the meal for eight,' he immediately took his bowl and robe and departed. Early in the morning, as dawn arose, he entered the ticket-hall and, standing there as the Saṅgha Thera, he received the meal-ticket for eight for her house. But as for the monk who had eaten there the previous day and departed, at the very moment of his departure, a disease arose in her body. Therefore, she removed her ornaments and lay down. Then her maids, seeing the monks who had arrived having received the meal-ticket for eight, informed her. She, being unable to take the bowls with her own hands, or to seat them, or to serve them, commanded the maids: 'Mothers, take the bowls, seat the venerable sirs, have them drink gruel, give them snacks, and at mealtime, fill the bowls with food and give it.' They replied, 'Very well, noble lady,' and having ushered the monks in, served them gruel, gave them snacks, and at mealtime, filled their bowls with food and informed her. She said, 'Support me and bring me; I will pay respects to the venerable sirs.' Having been supported by them and brought into the presence of the monks, she paid respects to the monks with a trembling body. That monk, observing her, thought: 'Even while she is sick, such is her beauty. In a time of health, for this one adorned with all ornaments, what must the perfection of her beauty be like?' Then his defilement, accumulated over many crores of years, arose intensely. He, becoming deluded, was unable to eat the meal. Taking his bowl, he went to the monastery, covered the bowl, set it aside, spread his robe, and lay down.

Atha naṃ eko sahāyako bhikkhu yācantopi bhojetuṃ nāsakkhi. So chinnabhatto ahosi. Taṃ divasameva sāyanhasamaye sirimā kālamakāsi. Rājā satthu sāsanaṃ pesesi – ‘‘bhante, jīvakassa kaniṭṭhabhaginī, sirimā, kālamakāsī’’ti. Satthā taṃ sutvā rañño sāsanaṃ pahiṇi ‘‘sirimāya jhāpanakiccaṃ natthi, āmakasusāne taṃ yathā kākasunakhādayo na khādanti, tathā nipajjāpetvā rakkhāpethā’’ti. Rājāpi tathā akāsi. Paṭipāṭiyā tayo divasā atikkantā, catutthe divase sarīraṃ uddhumāyi, navahi vaṇamukhehi puḷavā pagghariṃsu, sakalasarīraṃ bhinnaṃ sālibhattacāṭi viya ahosi. Rājā nagare bheriṃ carāpesi – ‘‘ṭhapetvā geharakkhake dārake sirimāya dassanatthaṃ anāgacchantānaṃ aṭṭha kahāpaṇāni daṇḍo’’ti. Satthu santi kañca pesesi – ‘‘buddhappamukho kira bhikkhusaṅgho sirimāya dassanatthaṃ āgacchatū’’ti. Satthā bhikkhūnaṃ ārocesi – ‘‘sirimāya dassanatthaṃ gamissāmā’’ti. Sopi daharabhikkhu cattāro divase kassaci vacanaṃ aggahetvā chinnabhattova nipajji. Patte bhattaṃ pūtikaṃ jātaṃ, patte malaṃ uṭṭhahi. Atha naṃ so sahāyako bhikkhu upasaṅkamitvā, ‘‘āvuso, satthā sirimāya dassanatthaṃ gacchatī’’ti āha. So tathā chātajjhattopi ‘‘sirimā’’ti vuttapadeyeva sahasā uṭṭhahitvā ‘‘kiṃ bhaṇasī’’ti āha. ‘‘Satthā sirimaṃ daṭṭhuṃ gacchati, tvampi gamissasī’’ti vutte, ‘‘āma, gamissāmī’’ti bhattaṃ chaḍḍetvā pattaṃ dhovitvā thavikāya pakkhipitvā bhikkhusaṅghena saddhiṃ agamāsi. Satthā bhikkhusaṅghaparivuto ekapasse aṭṭhāsi, bhikkhunisaṅghopi rājaparisāpi upāsakaparisāpi upāsikāparisāpi ekekapasse aṭṭhaṃsu.

Then one of his fellow monks, even though he begged him, could not get him to eat. So he was without food. That very day, in the evening, Sirimā passed away. The king sent a message to the Teacher: "Venerable sir, Sirimā, the younger sister of Jīvaka, has passed away." Hearing this, the Teacher sent a message to the king: "There is no need for Sirimā’s cremation. Lay her in the charnel ground in such a way that crows, dogs, and other animals do not eat her, and have her guarded." The king did so. In sequence, three days passed. On the fourth day, the body swelled up, and maggots oozed from the nine wound-openings. The entire body burst open like a pot of cooked rice. The king had a drum beaten in the city: "Except for the house guards and young children, those who do not come to see Sirimā will be fined eight kahāpaṇas." He also sent a messenger to the Teacher: "Let the Sangha of monks, headed by the Buddha, come to see Sirimā." The Teacher informed the monks: "We will go to see Sirimā." That young monk, not having heeded anyone’s words for four days, remained lying down without eating. The food in his bowl had become putrid, and filth had grown on the bowl. Then his fellow monk approached him and said, "Friend, the Teacher is going to see Sirimā." Though faint from hunger, at the mere mention of "Sirimā," he quickly rose and asked, "What do you say?" When told, "The Teacher is going to see Sirimā; will you go too?" he replied, "Yes, I will go." Discarding the food, he washed the bowl, placed it in his bag, and went with the Sangha of monks. The Teacher, surrounded by the Sangha of monks, stood on one side. The Sangha of nuns, the king's retinue, the assembly of male lay followers, and the assembly of female lay followers each stood on their respective sides.

Satthā rājānaṃ pucchi – ‘‘kā esā, mahārājo’’ti. Bhante, jīvakassa bhaginī, sirimā, nāmāti. Sirimā, esāti. Āma, bhanteti. Tena [Pg.69] hi nagare bheriṃ carāpehi ‘‘sahassaṃ datvā sirimaṃ gaṇhantū’’ti. Rājā tathā kāresi. Ekopi ‘ha’nti vā ‘hu’nti vā vadanto nāma nāhosi. Rājā satthu ārocesi – ‘‘na gaṇhanti, bhante’’ti. Tena hi, mahārāja, agghaṃ ohārehīti. Rājā ‘‘pañcasatāni datvā gaṇhantū’’ti bheriṃ carāpetvā kañci gaṇhanakaṃ adisvā ‘‘aḍḍhateyyāni satāni, dve satāni, sataṃ, paṇṇāsaṃ, pañcavīsati kahāpaṇe, dasa kahāpaṇe, pañca kahāpaṇe, ekaṃ kahāpaṇaṃ aḍḍhaṃ, pādaṃ, māsakaṃ, kākaṇikaṃ datvā sirimaṃ gaṇhantū’’ti bheriṃ carāpesi. Koci taṃ na icchi. ‘‘Mudhāpi gaṇhantū’’ti bheriṃ carāpesi. ‘Ha’nti vā ‘hu’nti vā vadanto nāma nāhosi. Rājā ‘‘mudhāpi, bhante, gaṇhanto nāma natthī’’ti āha. Satthā ‘‘passatha, bhikkhave, mahājanassa piyaṃ mātugāmaṃ, imasmiṃyeva nagare sahassaṃ datvā pubbe ekadivasaṃ labhiṃsu, idāni mudhā gaṇhantopi natthi, evarūpaṃ nāma rūpaṃ khayavayappattaṃ, passatha, bhikkhave, āturaṃ attabhāva’’nti vatvā imaṃ gāthamāha –

The Teacher asked the king, "Who is she, great king?" "Venerable sir, she is Jīvaka's sister, named Sirimā." "Is this Sirimā?" "Yes, venerable sir." "Then, have a drum beaten in the city, saying, 'Let them take Sirimā for a thousand.'" The king did so. Not a single person was heard saying 'I will take her' or 'Let her be mine.' The king informed the Teacher, "No one takes her, venerable sir." "Then, great king, reduce the price." The king had the drum beaten, saying, "Let them take her for five hundred," but seeing no one willing to take her, he had the drum beaten further, reducing the price to two hundred and fifty, two hundred, one hundred, fifty, twenty-five kahāpaṇas, ten kahāpaṇas, five kahāpaṇas, one kahāpaṇa, half a kahāpaṇa, a quarter, a māsaka, and a kākaṇika. Still, no one desired her. "Let them take her for free," he had the drum beaten. Not a single person was heard saying 'I will take her' or 'It is suitable to take her.' The king said, "Venerable sir, there is no one willing to take her even for free." The Teacher said, "Monks, behold this woman, beloved of the multitude. Previously in this very city, they obtained her for one day by giving a thousand; now there is no one who will take her even for free. Monks, behold this afflicted individuality, a form of such a nature that has reached decay and destruction." Having said this, he spoke this verse:

147.

147.

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhitī’’ti.

Behold this decorated image, a body of sores, built up, afflicted, much contemplated, for which there is no stable existence.

Tattha cittakatanti katacittaṃ, vatthābharaṇamālālattakādīhi vicittanti attho. Bimbanti dīghādiyuttaṭṭhānesu dīghādīhi aṅgapaccaṅgehi saṇṭhitaṃ attabhāvaṃ. Arukāyanti navannaṃ vaṇamukhānaṃ vasena arubhūtaṃ kāyaṃ. Samussitanti tīhi aṭṭhisatehi samussitaṃ. Āturanti sabbakālaṃ iriyāpathādīhi pariharitabbatāya niccagilānaṃ. Bahusaṅkappanti mahājanena bahudhā saṅkappitaṃ. Yassa natthi dhuvaṃ ṭhitīti yassa dhuvabhāvo vā ṭhitibhāvo vā natthi, ekantena bhedanavikiraṇaviddhaṃsanadhammamevetaṃ, imaṃ passathāti attho.

Herein, cittakataṃ means made variegated; that is, decorated with clothes, ornaments, garlands, lac-dye, and so on—this is the meaning. Bimbaṃ refers to the physical form, well-composed with its major and minor limbs, long and so forth, in their proper places. Arukāyaṃ means the body that is a mass of sores, on account of the nine wound-openings. Samussitaṃ means built up by three hundred bones. Āturaṃ refers to one who is constantly afflicted, needing to be cared for at all times with the various postures and so on. Bahusaṅkappaṃ means much contemplated over in many ways by the multitude. Yassa natthi dhuvaṃ ṭhiti means that for which there is no stable nature or lasting state; it is entirely of a nature to be broken, scattered, and destroyed. Behold this—this is the meaning.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, sopi bhikkhu sotāpattiphale patiṭṭhahīti.

At the end of the discourse, eighty-four thousand living beings attained the penetration of the Dhamma, and that monk, too, was established in the fruit of stream-entry.

Sirimāvatthu dutiyaṃ.

The second story, the Tale of Sirimā, is concluded.

3. Uttarātherīvatthu

3. The Story of the Elder Nun Uttarā.

Parijiṇṇamidanti [Pg.70] imaṃ dhammadesanaṃ satthā jetavane viharanto uttarātheriṃ nāma bhikkhuniṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Parijiṇṇamidaṃ,' concerning the elder nun named Uttarā.

Therī kira vīsavassasatikā jātiyā piṇḍāya caritvā laddhapiṇḍapātā antaravīthiyaṃ ekaṃ bhikkhuṃ disvā piṇḍapātena āpucchitvā tassa apaṭikkhipitvā gaṇhantassa sabbaṃ datvā nirāhārā ahosi. Evaṃ dutiyepi tatiyepi divase tasseva bhikkhuno tasmiṃyeva ṭhāne bhattaṃ datvā nirāhārā ahosi, catutthe divase pana piṇḍāya carantī ekasmiṃ sambādhaṭṭhāne satthāraṃ disvā paṭikkamantī olambantaṃ attano cīvarakaṇṇaṃ akkamitvā saṇṭhātuṃ asakkontī parivattitvā pati. Satthā tassā santikaṃ gantvā, ‘‘bhagini, parijiṇṇo te attabhāvo na cirasseva bhijjissatī’’ti vatvā imaṃ gāthamāha –

The elder nun, it is said, being one hundred and twenty years of age, went for alms, and having received alms-food, saw a monk in a lane. Having invited him with the alms-food, and as he accepted it without refusing, she gave him all of it and was without food. Similarly, on the second and third days, she gave her meal to that same monk in that very place and was without food. On the fourth day, however, while going for alms, she saw the Teacher in a narrow place. As she was retreating, she stepped on the hanging corner of her own robe, and being unable to steady herself, she turned over and fell. The Teacher went to her and said, 'Sister, your physical form is worn out; it will break up before long.' Then he spoke this verse:

148.

148.

‘‘Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ pabhaṅguraṃ;

Bhijjati pūtisandeho, maraṇantañhi jīvita’’nti.

This form is worn out, a nest of diseases, and fragile; this putrid mass is breaking up, for life indeed ends in death.

Tassattho – bhagini idaṃ tava sarīrasaṅkhātaṃ rūpaṃ mahallakabhāvena parijiṇṇaṃ, tañca kho sabbarogānaṃ nivāsaṭṭhānaṭṭhena roganīḷaṃ, yathā kho pana taruṇopi siṅgālo ‘‘jarasiṅgālo’’ti vuccati, taruṇāpi gaḷocīlatā ‘‘pūtilatā’’ti vuccati, evaṃ tadahujātaṃ suvaṇṇavaṇṇampi samānaṃ niccaṃ paggharaṇaṭṭhena pūtitāya pabhaṅguraṃ, so esa pūtiko samāno tava deho bhijjati, na cirasseva bhijjissatīti veditabbo. Kiṃ kāraṇā? Maraṇantañhi jīvitaṃ yasmā sabbasattānaṃ jīvitaṃ maraṇapariyosānamevāti vuttaṃ hoti.

Its meaning is as follows: Sister, this form of yours, called the body, is worn out due to old age. And it is a nest of diseases in the sense that it is a dwelling place for all diseases. Just as even a young jackal is called an 'old jackal,' and even a young guḷūcī creeper is called a 'rotten creeper,' so too, though it may have a golden complexion on the day it is born, it is fragile due to its putrid nature, in the sense that it is constantly oozing. This putrid body of yours is breaking up; it should be understood that it will break up before long. For what reason? Because life indeed ends in death. For this reason, it is said that the life of all beings has death as its very culmination.

Desanāvasāne sā therī sotāpattiphalaṃ pattā, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that elder nun attained the fruit of stream-entry, and the Dhamma discourse was also beneficial to the great assembly.

Uttarātherīvatthu tatiyaṃ.

The third story, the Tale of the Elder Nun Uttarā, is concluded.

4. Sambahulaadhimānikabhikkhuvatthu

4. The Story of Many Conceited Bhikkhus.

Yānimānīti [Pg.71] imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule adhimānike bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Yānimāni,' concerning many conceited bhikkhus.

Pañcasatā kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā jhānaṃ nibbattetvā ‘‘kilesānaṃ asamudācārena pabbajitakiccaṃ no nipphannaṃ, attanā paṭiladdhaguṇaṃ satthu ārocessāmā’’ti āgamiṃsu. Satthā tesaṃ bahidvārakoṭṭhakaṃ pattakāleyeva ānandattheraṃ āha – ‘‘ānanda, etesaṃ bhikkhūnaṃ pavisitvā mayā diṭṭhena kammaṃ natthi, āmakasusānaṃ gantvā tato āgantvā maṃ passantū’’ti. Thero gantvā tesaṃ tamatthaṃ ārocesi. Te ‘‘kiṃ amhākaṃ āmakasusānenā’’ti avatvāva ‘‘dīghadassinā buddhena kāraṇaṃ diṭṭhaṃ bhavissatī’’ti āmakasusānaṃ gantvā tattha kuṇapāni passantā ekāhadvīhapatitesu kuṇapesu āghātaṃ paṭilabhitvā taṃ khaṇaṃ patitesu allasarīresu rāgaṃ uppādayiṃsu, tasmiṃ khaṇe attano sakilesabhāvaṃ jāniṃsu. Satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tesaṃ bhikkhūnaṃ sammukhe kathento viya ‘‘nappatirūpaṃ nu kho, bhikkhave, tumhākaṃ evarūpaṃ aṭṭhisaṅghātaṃ disvā rāgaratiṃ uppādetu’’nti vatvā imaṃ gāthamāha –

It is said that five hundred bhikkhus, having received a meditation subject from the Teacher, entered the forest and, by striving and exerting themselves, developed jhāna. They thought, 'Because the defilements are not arising, our duty as renunciates is complete. We shall announce to the Teacher the quality we have attained.' So they returned. Just as they reached the outer gatehouse, the Teacher said to the Venerable Ānanda, 'Ānanda, there is no need for these bhikkhus to enter and see me. Let them go to the charnel ground for raw corpses, and after returning from there, let them see me.' The Elder went and announced this matter to them. Without saying, 'What use is a charnel ground to us?' they thought, 'The far-seeing Buddha must have seen a reason.' They went to the charnel ground and, while observing the corpses there, they gained the perception of skeletons from the corpses that had been lying there for one or two days. But at that moment, lust arose in them towards the fresh bodies that had just been cast away. In that instant, they knew their own state of defilement. The Teacher, while seated in his Perfumed Chamber, radiated light and, as if speaking in their presence, said, 'Bhikkhus, is it at all fitting for you, having seen such a heap of bones, to give rise to lustful delight?' Then he spoke this verse:

149.

149.

‘‘Yānimāni apatthāni, alābūneva sārade;

Kāpotakāni aṭṭhīni, tāni disvāna kā ratī’’ti.

These bones that are cast away, like gourds in autumn, pigeon-colored—having seen them, what delight can there be?

Tattha apatthānīti chaḍḍitāni. Sāradeti saradakāle vātātapapahatāni tattha tattha vippakiṇṇaalābūni viya. Kāpotakānīti kapotakavaṇṇāni. Tāni disvānāti tāni evarūpāni aṭṭhīni disvā tumhākaṃ kā rati, nanu appamattakampi kāmaratiṃ kātuṃ na vaṭṭatiyevāti attho.

Herein, apatthāni means cast away. Sārade means like gourds in the autumn season, struck by wind and sun and scattered here and there. Kāpotakāni means having the color of a pigeon. Tāni disvāna kā ratī means: having seen such bones, what delight is there for you? Is it not true that it is not at all fitting to create even the slightest sensual delight? This is the meaning.

Desanāvasāne te bhikkhū yathāṭhitāva arahattaṃ patvā bhagavantaṃ abhitthavamānā āgantvā vandiṃsūti.

At the end of the discourse, those bhikkhus, right where they stood, attained Arahantship. Praising the Blessed One, they came and paid homage.

Sambahulaadhimānikabhikkhuvatthu catutthaṃ.

The fourth story, the Tale of the Many Conceited Bhikkhus, is concluded.

5. Janapadakalyāṇī rūpanandātherīvatthu

5. The Story of the Elder Nun Rūpanandā, the Beauty of the Land.

Aṭṭhīnaṃ [Pg.72] nagaraṃ katanti imaṃ dhammadesanaṃ satthā jetavane viharanto janapadakalyāṇiṃ rūpanandātheriṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse, beginning with “A city of bones was made,” concerning the elder nun Rūpanandā, known as Janapadakalyāṇī.

Sā kira ekadivasaṃ cintesi – ‘‘mayhaṃ jeṭṭhabhātiko rajjasiriṃ pahāya pabbajitvā loke aggapuggalo buddho jāto, puttopissa rāhulakumāro pabbajito, bhattāpi me pabbajito, mātāpi me pabbajitā, ahampi ettake ñātijane pabbajite gehe kiṃ karissāmi, pabbajissāmā’’ti. Sā bhikkhunupassayaṃ gantvā pabbaji ñātisineheneva, no saddhāya, abhirūpatāya pana rūpanandāti paññāyi. ‘‘Satthā kira ‘rūpaṃ aniccaṃ dukkhaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ dukkhaṃ anattā’ti vadetī’’ti sutvā sā evaṃ dassanīye pāsādike mamapi rūpe dosaṃ katheyyāti satthu sammukhībhāvaṃ na gacchati. Sāvatthivāsino pātova dānaṃ datvā samādinnuposathā suddhuttarāsaṅgā gandhamālādihatthā sāyanhasamaye jetavane sannipatitvā dhammaṃ suṇanti. Bhikkhunisaṅghopi satthu dhammadesanāya uppannacchando vihāraṃ gantvā dhammaṃ suṇāti. Dhammaṃ sutvā nagaraṃ pavisanto satthu guṇakathaṃ kathentova pavisati.

It is said that one day she thought: 'My elder brother, having renounced the glory of the kingdom, has gone forth and become the Buddha, the supreme person in the world. His son, Prince Rāhula, has also gone forth. My husband, too, has gone forth, and my mother has gone forth. With so many relatives having gone forth, what shall I do at home? I, too, shall go forth.' She went to the nunnery and went forth, motivated only by affection for her relatives, not by faith. Because of her great beauty, however, she was known as Rūpanandā. Having heard it said, 'The Teacher teaches that form is impermanent, suffering, and not-self; feeling… perception… formations… consciousness is impermanent, suffering, and not-self,' she thought, 'He might find fault even with my form, which is so lovely and pleasing,' and so she did not go into the Teacher’s presence. The residents of Sāvatthī, having given alms early in the morning and undertaken the Uposatha observance, wearing clean upper garments and carrying perfumes, garlands, and the like, would gather in the evening at Jetavana to listen to the Dhamma. The community of nuns, too, with enthusiasm arisen for the Teacher’s Dhamma discourse, would go to the monastery and listen to the Dhamma. After hearing the Dhamma, while entering the city, they would do so speaking of the Teacher’s virtues.

Catuppamāṇike hi lokasannivāse appakāva te sattā, yesaṃ tathāgataṃ passantānaṃ pasādo na uppajjati. Rūpappamāṇikāpi hi tathāgatassa lakkhaṇānubyañjanapaṭimaṇḍitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā pasīdanti, ghosappamāṇikāpi anekāni jātisatāni nissāya pavattaṃ satthu guṇaghosañceva aṭṭhaṅgasamannāgataṃ dhammadesanāghosañca sutvā pasīdanti, lūkhappamāṇikāpissa cīvarādilūkhataṃ paṭicca pasīdanti, dhammappamāṇikāpi ‘‘evarūpaṃ dasabalassa sīlaṃ, evarūpo samādhi, evarūpā paññā, bhagavā sīlādīhi guṇehi asamo appaṭipuggalo’’ti pasīdanti. Tesaṃ tathāgatassa guṇaṃ kathentānaṃ mukhaṃ nappahoti. Rūpanandā bhikkhunīnañceva upāsikānañca santikā tathāgatassa guṇakathaṃ sutvā cintesi – ‘‘ativiya me bhātikassa vaṇṇaṃ kathentiyeva. Ekadivasampi me rūpe dosaṃ kathento kittakaṃ kathessati. Yaṃnūnāhaṃ bhikkhunīhi saddhiṃ gantvā attānaṃ adassetvāva tathāgataṃ passitvā dhammamassa suṇitvā āgaccheyya’’nti. Sā ‘‘ahampi ajja dhammassavanaṃ gamissāmī’’ti bhikkhunīnaṃ ārocesi.

Indeed, in this world of beings with four kinds of appreciation, few are those in whom confidence does not arise upon seeing the Tathāgata. For those who appreciate by form are inspired with confidence upon seeing the Tathāgata’s golden-colored body, adorned with the major and minor characteristics. Those who appreciate by sound are inspired with confidence upon hearing the sound of the Teacher’s virtues, developed over many hundreds of births, and the sound of his Dhamma discourse, endowed with eight factors. Those who appreciate austerity are inspired with confidence on account of the austerity of his robes and so on. And those who appreciate the Dhamma are inspired with confidence, reflecting: “Such is the virtue of the One with Ten Powers, such is his concentration, such is his wisdom; the Blessed One is unequalled and without a counterpart in these qualities.” For those who speak of the Tathāgata’s virtues, their mouths are not sufficient. Rūpanandā, having heard the praise of the Tathāgata from the bhikkhunīs and the female lay disciples, thought: “They speak so excessively of my brother’s qualities. If he were to speak of faults in my form for even a single day, how much would he say? What if I were to go with the bhikkhunīs, and without showing myself, see the Tathāgata, listen to his Dhamma, and then return?” She announced to the bhikkhunīs, “Today, I too will go to hear the Dhamma.”

Bhikkhuniyo [Pg.73] ‘‘cirassaṃ vata rūpanandāya satthu upaṭṭhānaṃ gantukāmatā uppannā, ajja satthā imaṃ nissāya vicitradhammadesanaṃ nānānayaṃ desessatī’’ti tuṭṭhamānasā taṃ ādāya nikkhamiṃsu. Sā nikkhantakālato paṭṭhāya ‘‘ahaṃ attānaṃ neva dassessāmī’’ti cintesi. Satthā ‘‘ajja rūpanandā mayhaṃ upaṭṭhānaṃ āgamissati, kīdisī nu kho tassā dhammadesanā sappāyā’’ti cintetvā ‘‘rūpagarukā esā attabhāve balavasinehā, kaṇṭakena kaṇṭakuddharaṇaṃ viya rūpenevassā rūpamadanimmadanaṃ sappāya’’nti sanniṭṭhānaṃ katvā tassā vihāraṃ pavisanasamaye ekaṃ pana abhirūpaṃ itthiṃ soḷasavassuddesikaṃ rattavatthanivatthaṃ sabbābharaṇapaṭimaṇḍitaṃ bījaniṃ gahetvā attano santike ṭhatvā bījayamānaṃ iddhibalena abhinimmini. Taṃ kho pana itthiṃ satthā ceva passati rūpanandā ca. Sā bhikkhunīhi saddhiṃ vihāraṃ pavisitvā bhikkhunīnaṃ piṭṭhipasse ṭhatvā pañcapatiṭṭhitena satthāraṃ vanditvā bhikkhunīnaṃ antare nisinnā pādantato paṭṭhāya satthāraṃ olokentī lakkhaṇavicittaṃ anubyañjanasamujjalaṃ byāmappabhāparikkhittaṃ satthu sarīraṃ disvā puṇṇacandasassirikaṃ mukhaṃ olokentī samīpe ṭhitaṃ itthirūpaṃ addasa. Sā taṃ oloketvā attabhāvaṃ olokentī suvaṇṇarājahaṃsiyā purato kākīsadisaṃ attānaṃ avamaññi. Iddhimayarūpaṃ diṭṭhakālato paṭṭhāyeva hi tassā akkhīni bhamiṃsu. Sā ‘‘aho imissā kesā sobhanā, aho nalāṭaṃ sobhana’’nti sabbesaṃ sārīrappadesānaṃ rūpasiriyā samākaḍḍhitacittā tasmiṃ rūpe balavasinehā ahosi.

The bhikkhunīs thought, “After a long time, the desire to attend upon the Teacher has arisen in Rūpanandā! Today, on account of her, the Teacher will deliver a varied and wonderful Dhamma discourse with many methods.” With delighted minds, they took her and departed. From the moment she left, she thought, “I will not show myself.” The Teacher reflected, “Today Rūpanandā will come to attend upon me. What kind of Dhamma discourse would be suitable for her?” Having considered, “This one esteems form and has a strong attachment to her own body. Just as a thorn is removed with a thorn, it is suitable to subdue her pride in form by means of form itself,” he made his decision. At the time she was entering the monastery, the Teacher, by his psychic power, created an exceedingly beautiful woman, about sixteen years of age, dressed in a red garment, adorned with all ornaments, holding a fan, and standing near him, fanning him. Only the Teacher and Rūpanandā saw that woman. She entered the monastery with the bhikkhunīs, stood behind them, paid homage to the Teacher with the fivefold prostration, and sat among the bhikkhunīs. Gazing at the Teacher from his feet upwards, she saw his body, glorious with the major characteristics, resplendent with the minor characteristics, and encircled by a fathom-wide aura. While looking at his face, glorious as the full moon, she saw the female form standing nearby. Looking at that form and then at her own body, she felt contempt for herself, like a crow before a golden royal swan. Indeed, from the moment she saw that magically created form, her eyes were captivated. She thought, “Oh, how beautiful this woman’s hair is! Oh, how lovely her forehead is!” Her mind, completely drawn by the glorious beauty of every part of that body, became strongly attached to that form.

Satthā tassā tattha abhiratiṃ ñatvā dhammaṃ desentova taṃ rūpaṃ soḷasavassuddesikabhāvaṃ atikkamitvā vīsativassuddesikaṃ katvā dassesi. Rūpanandā oloketvā ‘‘na vatidaṃ rūpaṃ purimasadisa’’nti thokaṃ virattacittā ahosi. Satthā anukkameneva tassā itthiyā sakiṃ vijātavaṇṇaṃ majjhimitthivaṇṇaṃ jarājiṇṇamahallikitthivaṇṇañca dassesi. Sāpi anupubbeneva ‘‘idampi antarahitaṃ, idampi antarahita’’nti jarājiṇṇakāle taṃ virajjamānā khaṇḍadantiṃ palitasiraṃ obhaggaṃ gopānasivaṅkaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ disvā ativiya virajji. Atha satthā taṃ byādhinā abhibhūtaṃ katvā dassesi. Sā taṅkhaṇaññeva daṇḍañca tālavaṇṭañca chaḍḍetvā mahāviravaṃ [Pg.74] viravamānā bhūmiyaṃ patitvā sake muttakarīse nimuggā aparāparaṃ parivatti. Rūpanandā tampi disvā ativiya virajji. Satthāpi tassā itthiyā maraṇaṃ dassesi. Sā taṅkhaṇaṃyeva uddhumātakabhāvaṃ āpajji, navahi vaṇamukhehi pubbavaṭṭiyo ceva puḷavā ca pagghariṃsu, kākādayo sannipatitvā vilumpiṃsu. Rūpanandāpi taṃ oloketvā ‘‘ayaṃ itthī imasmiṃyeva ṭhāne jaraṃ pattā, byādhiṃ pattā, maraṇaṃ pattā, imassāpi me attabhāvassa evameva jarābyādhimaraṇāni āgamissantī’’ti attabhāvaṃ aniccato passi. Aniccato diṭṭhattā eva pana dukkhato anattato diṭṭhoyeva hoti. Athassā tayo bhavā ādittā gehā viya gīvāya baddhakuṇapaṃ viya ca upaṭṭhahiṃsu, kammaṭṭhānābhimukhaṃ cittaṃ pakkhandi. Satthā tāya aniccato diṭṭhabhāvaṃ ñatvā ‘‘sakkhissati nu kho sayameva attano patiṭṭhaṃ kātu’’nti olokento ‘‘na sakkhissati, bahiddhā paccayaṃ laddhuṃ vaṭṭatī’’ti cintetvā tassā sappāyavasena dhammaṃ desento āha –

The Teacher, knowing her delight in that form, continued to teach the Dhamma while showing her that same form, now surpassing the appearance of a sixteen-year-old and presenting it as that of a twenty-year-old. Rūpanandā, looking at it, thought, “This form is not like the previous one,” and her mind became slightly disenchanted. Gradually, the Teacher showed her the woman’s appearance as one who has given birth once, then in middle age, and finally as an old, decrepit woman. Reflecting step by step, “This too has vanished, this too has vanished,” she became utterly disenchanted upon seeing the woman in old age—broken-toothed, gray-haired, stooped, bent like a rafter, trembling, and leaning on a staff. Then the Teacher showed her overwhelmed by sickness. At that very moment, she dropped her staff and fan, let out a great cry, fell to the ground, and rolled about, sunk in her own urine and feces. Rūpanandā, seeing this, became deeply disenchanted. The Teacher then showed her the woman’s death. Instantly, her body bloated, and from its nine orifices, streams of pus and maggots flowed out. Crows and other scavengers gathered and devoured it. Observing this, Rūpanandā thought, “This woman, right here, has met with old age, sickness, and death. In the very same way, old age, sickness, and death will come to this body of mine.” Thus she saw the impermanence of her own existence. Having seen its impermanence, it was also seen as suffering and as non-self. Then, the three states of existence appeared to her like a blazing house and like a corpse tied around her neck. Her mind leaped toward the meditation subject. The Teacher, knowing she had seen impermanence, wondered, “Will she be able to establish her own refuge by herself?” Observing further, he thought, “She will not be able; it is proper for her to receive an external condition.” Reflecting thus, he taught her the Dhamma in a way suited to her, saying:

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitaṃ.

“See this composite, Nanda, diseased, impure, and foul, oozing and trickling, craved by fools.”

‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Dhātuto suññato passa, mā lokaṃ punarāgami;

Bhave chandaṃ virājetvā, upasanto carissatī’’ti. –

“As this is, so is that; as that is, so is this. See it as elements, as empty; do not come again to the world. Having become dispassionate towards desire for becoming, you will fare on, calmed.”

Itthaṃ sudaṃ bhagavā nandaṃ bhikkhuniṃ ārabbha imā gāthāyo abhāsitthāti. Nandā desanānusārena ñāṇaṃ pesetvā sotāpattiphalaṃ pāpuṇi. Athassā upari tiṇṇaṃ maggaphalānaṃ vipassanāparivāsatthāya suññatākammaṭṭhānaṃ kathetuṃ, ‘‘nande, mā ‘imasmiṃ sarīre sāro atthī’ti saññaṃ kari. Appamattakopi hi ettha sāro natthi, tīṇi aṭṭhisatāni ussāpetvā kataṃ aṭṭhinagarameta’’nti vatvā imaṃ gāthamāha –

Thus indeed, the Blessed One, concerning the bhikkhunī Nandā, spoke these verses. Nandā, directing her knowledge in accordance with the teaching, attained the fruit of stream-entry. Then, in order to teach her the meditation subject of emptiness for the sake of developing insight into the three higher paths and fruits, he said, “Nandā, do not form the perception ‘there is essence in this body.’ For not even a little essence exists here. This is a city of bones, made by setting up three hundred bones.” Having said this, he spoke this verse:

150.

150.

‘‘Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

Yattha jarā ca maccu ca, māno makkho ca ohito’’ti.

“A city of bones is made, plastered with flesh and blood, wherein are established decay and death, conceit and contempt.”

Tassattho – yatheva hi pubbaṇṇāparaṇṇādīnaṃ odahanatthāya kaṭṭhāni ussāpetvā vallīhi bandhitvā mattikāya vilimpetvā nagarasaṅkhātaṃ bahiddhā gehaṃ [Pg.75] karonti, evamidaṃ ajjhattikampi tīṇi aṭṭhisatāni ussāpetvā nhāruvinaddhaṃ maṃsalohitalepanaṃ tacapaṭicchannaṃ jīraṇalakkhaṇāya jarāya maraṇalakkhaṇassa maccuno ārohasampadādīni paṭicca maññanalakkhaṇassa mānassa sukatakāraṇavināsanalakkhaṇassa makkhassa ca odahanatthāya nagaraṃ kataṃ. Evarūpo eva hi ettha kāyikacetasiko ābādho ohito, ito uddhaṃ kiñci gayhūpagaṃ natthīti.

The meaning is this: Just as people set up logs, bind them with vines, and plaster them with clay to build an outer house called a city for the storage of grains and other produce, so too this internal body—set up from three hundred bones, bound with sinews, plastered with flesh and blood, and covered with skin—is made into a city for the storage of aging, characterized by decay; death, characterized by mortality; pride, characterized by conceit arising dependent on things like physical stature and prosperity; and denigration, characterized by ruining the good deeds of others. Indeed, just such bodily and mental afflictions are deposited here. Beyond this, there is nothing that can be grasped.

Desanāvasāne sā therī arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the teaching, that elder nun attained arahantship, and the Dhamma teaching was beneficial to the great assembly.

Janapadakalyāṇī rūpanandātherīvatthu pañcamaṃ.

The fifth story: The Elder Nun Janapadakalyāṇī Rūpanandā.

6. Mallikādevīvatthu

6. The Story of Queen Mallikā

Jīranti veti imaṃ dhammadesanaṃ satthā jetavane viharanto mallikaṃ deviṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this Dhamma teaching beginning with 'Jīranti ve' concerning Queen Mallikā.

Sā kira ekadivasaṃ nhānakoṭṭhakaṃ paviṭṭhā mukhaṃ dhovitvā onatasarīrā jaṅghaṃ dhovituṃ ārabhi. Tāya ca saddhiṃyeva paviṭṭho eko vallabhasunakho atthi. So taṃ tathā onataṃ disvā asaddhammasanthavaṃ kātuṃ ārabhi. Sā phassaṃ sādiyantī aṭṭhāsi. Rājāpi uparipāsāde vātapānena olokento taṃ disvā tato āgatakāle ‘‘nassa, vasali, kasmā evarūpamakāsī’’ti āha. Kiṃ mayā kataṃ, devāti. Sunakhena saddhiṃ santhavoti. Natthetaṃ, devāti. Mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmi, nassa, vasalīti. ‘‘Mahārāja, yo koci imaṃ koṭṭhakaṃ paviṭṭho iminā vātapānena olokentassa ekova dvidhā paññāyatī’’ti abhūtaṃ kathesi. Deva, sace me saddahasi, etaṃ koṭṭhakaṃ pavisa, ahaṃ taṃ iminā vātapānena olokessāmīti. Rājā mūḷhadhātuko tassā vacanaṃ saddahitvā koṭṭhakaṃ pāvisi. Sāpi kho devī vātapāne ṭhatvā olokentī ‘‘andhabāla, mahārāja, kiṃ nāmetaṃ, ajikāya saddhiṃ santhavaṃ karosī’’ti āha. ‘‘Nāhaṃ, bhadde, evarūpaṃ karomī’’ti ca vuttepi ‘‘mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmī’’ti āha.

It is said that one day she entered the bathing chamber, washed her face, and with her body bent, began to wash her shins. A beloved dog had entered together with her. Seeing her bent down in that manner, it began to engage in improper intimacy. She, enjoying the touch, stood still. The king, looking from the upper palace through a window, saw this and, at the time of her return, said, 'Begone, wretch! Why did you do such a thing?' 'What have I done, lord?' 'You were intimate with the dog.' 'That is not so, lord.' 'I saw it myself; I will not believe you. Begone, wretch!' 'Great king, whoever enters this chamber appears as two to one who is looking through this window,' she said, speaking an untruth. 'Lord, if you do not believe me, enter this chamber, and I will look at you through this window.' The king, being of a foolish nature, believed her words and entered the chamber. The queen, standing at the window and looking, said, 'O utterly foolish great king, what is this? You are being intimate with a she-goat?' And even when he said, 'Good lady, I am not doing such a thing,' she said, 'I saw it myself; I will not believe you.'

Taṃ [Pg.76] sutvā rājā ‘‘addhā imaṃ koṭṭhakaṃ paviṭṭho ekova dvidhā paññāyatī’’ti saddahi. Mallikā cintesi – ‘‘ayaṃ rājā andhabālatāya mayā vañcito, pāpaṃ me kataṃ, ayañca me abhūtena abbhācikkhito, idaṃ me kammaṃ satthāpi jānissati, dve aggasāvakāpi asīti mahāsāvakāpi jānissanti, aho vata me bhāriyaṃ kammaṃ kata’’nti. Ayaṃ kira rañño asadisadāne sahāyikā ahosi. Tattha ca ekadivasaṃ katapariccāgo dhanassa cuddasakoṭiagghanako ahosi. Tathāgatassa setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhanti imāni pana cattāri anagghāneva ahesuṃ. Sā maraṇakāle evarūpaṃ mahāpariccāgaṃ nānussaritvā tadeva pāpakammaṃ anussarantī kālaṃ katvā avīcimhi nibbatti. Rañño pana sā ativiya piyā ahosi. So balavasokābhibhūto tassā sarīrakiccaṃ kāretvā ‘‘nibbattaṭṭhānamassā pucchissāmī’’ti satthu santikaṃ agamāsi. Satthā yathā so āgatakāraṇaṃ na sarati, tathā akāsi. So satthu santike sāraṇīyadhammakathaṃ sutvā gehaṃ paviṭṭhakāle saritvā ‘‘ahaṃ bhaṇe mallikāya nibbattaṭṭhānaṃ pucchissāmīti satthu santikaṃ gantvā pamuṭṭho, sve puna pucchissāmī’’ti punadivasepi agamāsi. Satthāpi paṭipāṭiyā satta divasāni yathā so na sarati, tathā akāsi. Sāpi sattāhameva niraye paccitvā aṭṭhame divase tato cutā tusitabhavane nibbatti. Kasmā panassa satthā asaraṇabhāvaṃ akāsīti? Sā kira tassa ativiya piyā ahosi manāpā, tasmā tassā niraye nibbattabhāvaṃ sutvā ‘‘sace evarūpā saddhāsampannā niraye nibbattā, dānaṃ datvā kiṃ karissāmī’’ti micchādiṭṭhiṃ gahetvā pañcannaṃ bhikkhusatānaṃ gehe pavattaṃ niccabhattaṃ harāpetvā niraye nibbatteyya, tenassa satthā sattāhaṃ asaraṇabhāvaṃ katvā aṭṭhame divase piṇḍāya caranto sayameva rājakuladvāraṃ agamāsi.

Hearing that, the king believed, 'Surely, one who enters this chamber appears as two.' Mallikā thought: 'This king, due to his utter foolishness, has been deceived by me. An evil deed has been done by me, and this king has been falsely accused by me with what is untrue. The Teacher will know of this deed of mine; the two chief disciples and the eighty great disciples will also know. Alas, the deed done by me is grave!' It is said she was the king's companion in giving the incomparable offering. And there, the donation made on one day was worth fourteen crores. To the Tathāgata, the white parasol, the sitting throne, the bowl-stand, and the footstool—these four items were indeed priceless. She, at the time of death, not recollecting such a great act of generosity but recollecting only that evil deed, passed away and was reborn in Avīci. But she was extremely dear to the king. He, overcome by powerful grief, had her funeral rites performed and went to the Teacher's presence, thinking, 'I will ask her place of rebirth.' The Teacher acted in such a way that he would not remember the reason for his coming. He, having heard a memorable Dhamma talk in the Teacher's presence, remembered only upon entering his house and thought: 'Sirs, thinking "I will ask Mallikā's place of rebirth," I went to the Teacher's presence and forgot. Tomorrow I will ask again.' On the next day too, he went. The Teacher also, in succession for seven days, acted in such a way that he would not remember. She too, having been tormented in hell for only seven days, on the eighth day, passed away from there and was reborn in the Tusita realm. But why did the Teacher make him unable to remember? It is said she was extremely dear and pleasing to him. Therefore, hearing of her rebirth in hell, he might have taken up the wrong view, thinking, 'If such a faithful person is reborn in hell, what is the use of giving alms?' and, having stopped the perpetual alms that was established in his house for five hundred monks, he would have been reborn in hell. For that reason, the Teacher, having made him unable to remember for seven days, on the eighth day, while wandering for alms, went himself to the gate of the royal palace.

Rājā ‘‘satthā āgato’’ti sutvā nikkhamitvā pattaṃ ādāya pāsādaṃ abhiruhituṃ ārabhi. Satthā pana rathasālāya nisīdituṃ ākāraṃ dassesi. Rājā satthāraṃ tattheva nisīdāpetvā yāgukhajjakena paṭimānetvā vanditvā nisinnova ahaṃ, bhante, mallikāya deviyā nibbattaṭṭhānaṃ pucchissāmīti gantvā pamuṭṭho, kattha nu kho sā, bhante, nibbattāti. Tusitabhavane, mahārājāti, bhante, tāya tusitabhavane anibbattantiyā ko añño nibbattissati[Pg.77], bhante, natthi tāya sadisā itthī. Tassā hi nisinnaṭṭhānādīsu ‘‘sve tathāgatassa idaṃ dassāmi, idaṃ karissāmī’’ti dānasaṃvidhānaṃ ṭhapetvā aññaṃ kiccameva natthi, bhante, tassā paralokaṃ gatakālato paṭṭhāya sarīraṃ me na vahatīti. Atha naṃ satthā ‘‘mā cintayi, mahārāja, sabbesaṃ dhuvadhammo aya’’nti vatvā ‘‘ayaṃ, mahārāja, ratho kassā’’ti pucchi. Taṃ sutvā rājā sirasmiṃ añjaliṃ patiṭṭhāpetvā ‘‘pitāmahassa me, bhante’’ti āha. ‘‘Ayaṃ kassā’’ti? ‘‘Pitu me, bhante’’ti. ‘‘Ayaṃ pana ratho kassā’’ti? ‘‘Mama, bhante’’ti. Evaṃ vutte satthā, ‘‘mahārāja, tava pitāmahassa ratho tenevākārena tava pitu rathaṃ na pāpuṇi, tava pitu ratho tava rathaṃ na pāpuṇi, evarūpassa nāma kaṭṭhakaliṅgarassāpi jarā āgacchati, kimaṅgaṃ pana attabhāvassa. Mahārāja, sappurisadhammasseva hi jarā natthi, sattā pana ajīrakā nāma natthī’’ti vatvā imaṃ gāthamāha –

The king, hearing, 'The Teacher has arrived,' went out, took the bowl, and began to ascend to the palace. The Teacher, however, made a sign of intending to sit in the chariot hall. The king, having had the Teacher sit right there, honored him with gruel and snacks, paid homage, and while seated, said: 'Venerable sir, I went thinking I would ask about Queen Mallikā's place of rebirth, but I forgot. Where, venerable sir, was she reborn?' 'In the Tusita realm, great king.' 'Venerable sir, if she were not to be reborn in the Tusita realm, who else would be reborn there? Venerable sir, there is no woman like her. Indeed, for her, in her places of sitting and so on, apart from making arrangements for giving, thinking, "Tomorrow I will give this to the Tathāgata, I will do this," there was no other task at all. Venerable sir, from the time she went to the next world, my body does not support me.' Then the Teacher said to him, 'Do not worry, great king. This is the fixed nature for all beings.' Having said this, he asked, 'Great king, whose chariot is this?' Hearing that, the king placed his joined hands on his head and said, 'It was my grandfather's, venerable sir.' 'Whose is this one?' 'My father's, venerable sir.' 'And whose is this chariot?' 'Mine, venerable sir.' When this was said, the Teacher said, 'Great king, the chariot of your grandfather did not last to be the chariot of your father, and the chariot of your father did not last to be your chariot. Even for such a thing as a wooden frame, decay comes. What then is to be said of this bodily existence? Great king, indeed, only for the Dhamma of good people is there no decay, but as for beings, there is no such thing as being undecaying.' Having said this, he spoke this verse:

151.

151.

‘‘Jīranti ve rājarathā sucittā,Atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti,Santo have sabbhi pavedayantī’’ti.

Even well-adorned royal chariots wear out, and the body too comes to old age; but the Dhamma of the good does not age; the good, indeed, make it known to the good.

Tattha veti nipāto. Sucittāti sattahi ratanehi aparehi ca rathālaṅkārehi suṭṭhu cittitā rājūnaṃ rathāpi jīranti. Sarīrampīti na kevalaṃ rathā eva, idaṃ suppaṭijaggitaṃ sarīrampi khaṇḍiccādīni pāpuṇantaṃ jaraṃ upeti. Satañcāti buddhādīnaṃ pana santānaṃ navavidho lokuttaradhammo ca kiñci upaghātaṃ na upetīti na jaraṃ upeti nāma. Pavedayantīti evaṃ santo buddhādayo sabbhi paṇḍitehi saddhiṃ kathentīti attho.

Herein, 've' is a particle. 'Well-adorned' means that the chariots of kings, well-decorated with the seven kinds of gems and other chariot ornaments, also wear out. 'And the body too' means that not only the chariots, but this well-tended body also, on reaching such states as having broken teeth, approaches old age. 'And of the good' means that the ninefold supramundane Dhamma of the good ones, such as the Buddhas, does not reach any destruction; thus it is said that it does not reach old age. 'Make known' means that thus the good ones, the Buddhas and others, speak together with the wise ones; this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Mallikādevīvatthu chaṭṭhaṃ.

The sixth: The Story of Queen Mallikā.

7. Lāḷudāyittheravatthu

7. The Story of the Elder Lāḷudāyī

Appassutāyanti imaṃ dhammadesanaṃ satthā jetavane viharanto lāḷudāyittheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma discourse concerning the Elder Lāḷudāyī, beginning with the words, 'This person of little learning.'

So [Pg.78] kira maṅgalaṃ karontānaṃ gehaṃ gantvā ‘‘tirokuṭṭesu tiṭṭhantī’’tiādinā (khu. pā. 7.1; pe. va. 14) nayena avamaṅgalaṃ katheti, avamaṅgalaṃ karontānaṃ gehaṃ gantvā tirokuṭṭādīsu kathetabbesu ‘‘dānañca dhammacariyā cā’’tiādinā (khu. pā. 5.7; su. ni. 266) nayena maṅgalagāthā vā ‘‘yaṃ kiñci vittaṃ idha vā huraṃ vā’’ti ratanasuttaṃ (khu. pā. 6.3; su. ni. 226) vā katheti. Evaṃ tesu tesu ṭhānesu ‘‘aññaṃ kathessāmī’’ti aññaṃ kathentopi ‘‘aññaṃ kathemī’’ti na jānāti. Bhikkhū tassa kathaṃ sutvā satthu ārocesuṃ – ‘‘kiṃ, bhante, lāḷudāyissa maṅgalāmaṅgalaṭṭhānesu gamanena, aññasmiṃ kathetabbe aññameva kathetī’’ti. Satthā ‘‘na, bhikkhave, idānevesa evaṃ katheti, pubbepi aññasmiṃ kathetabbe aññameva kathesī’’ti vatvā atītaṃ āhari –

It is said that when he went to the house of those performing an auspicious ceremony, he would speak inauspiciously by reciting the verse beginning, 'They stand outside the walls.' And when he went to the house of those performing an inauspicious ceremony, where texts such as the Tirokuṭṭa Sutta should be recited, he would recite auspicious verses such as, 'Giving and righteous conduct,' or the Ratanasutta, 'Whatever treasure there be here or hereafter.' Thus, in these various situations, though intending to say one thing, he would say another without realizing that he was saying something else. The monks, hearing his speech, reported to the Teacher: 'Venerable sir, why is it that when Lāḷudāyī goes to places of auspicious and inauspicious ceremonies, he says one thing when another should be said?' The Teacher replied, 'Monks, it is not only now that he speaks thus; in the past also, he said one thing when another should have been said.' Then he recounted a story from the past:

Atīte kira bārāṇasiyaṃ aggidattassa nāma brāhmaṇassa putto somadattakumāro nāma rājānaṃ upaṭṭhahi. So raññā piyo ahosi manāpo. Brāhmaṇo pana kasikammaṃ nissāya jīvati. Tassa dveyeva goṇā ahesuṃ. Tesu eko mato. Brāhmaṇo puttaṃ āha – ‘‘tāta, somadatta, rājānaṃ me yācitvā ekaṃ goṇaṃ āharā’’ti. Somadatto ‘‘sacāhaṃ rājānaṃ yācissāmi, lahubhāvo me paññāyissatī’’ti cintetvā ‘‘tumheyeva, tāta, rājānaṃ yācathā’’ti vatvā ‘‘tena hi, tāta, maṃ gahetvā yāhī’’ti vutto cintesi – ‘‘ayaṃ brāhmaṇo dandhapañño abhikkamādivacanamattampi na jānāti, aññasmiṃ vattabbe aññameva vadati, sikkhāpetvā pana naṃ nessāmī’’ti. So taṃ ādāya bīraṇatthambhakaṃ nāma susānaṃ gantvā tiṇakalāpe bandhitvā ‘‘ayaṃ rājā, ayaṃ uparājā, ayaṃ senāpatī’’ti nāmāni katvā paṭipāṭiyā pitu dassetvā ‘‘tumhehi rājakulaṃ gantvā evaṃ abhikkamitabbaṃ, evaṃ paṭikkamitabbaṃ, evaṃ nāma rājā vattabbo, evaṃ nāma uparājā, rājānaṃ pana upasaṅkamitvā ‘jayatu bhavaṃ, mahārājā’ti vatvā evaṃ ṭhatvā imaṃ gāthaṃ vatvā goṇaṃ yāceyyāthā’’ti gāthaṃ uggaṇhāpesi –

In the past, it is said, in Bārāṇasī, a brahmin named Aggidatta had a son named Somadatta, who served the king. He was dear and pleasing to the king. The brahmin, however, lived by farming. He had only two oxen, and one of them died. The brahmin said to his son, 'Dear Somadatta, go and ask the king for an ox for me.' Somadatta thought, 'If I ask the king, my triviality will become apparent,' so he said, 'Father, you should ask the king yourself.' When his father replied, 'Then, dear son, take me,' Somadatta thought, 'This brahmin is slow-witted and does not even know the mere words for approaching and withdrawing. He says something else when something different should be said. I will train him first and then take him.' So he took him to a cemetery called Bīraṇatthambhaka, tied bundles of grass, and naming them 'this is the king, this is the viceroy, this is the general,' he showed them to his father in order. He instructed, 'When you go to the royal court, you should approach thus, withdraw thus, address the king thus, and the viceroy thus. When you approach the king, you should say, "May Your Majesty be victorious, great king," and standing thus, you should recite this verse and ask for the ox.' He then taught him the verse:

‘‘Dve me goṇā mahārāja, yehi khettaṃ kasāmase;

Tesu eko mato deva, dutiyaṃ dehi khattiyā’’ti.

"Great king, I have two oxen with which we plow the field. One of them has died, O lord; give me the second one, O Khattiya."

So hi saṃvaccharamattena taṃ gāthaṃ paguṇaṃ katvā paguṇabhāvaṃ puttassa ārocetvā ‘‘tena hi, tāta, kañcideva paṇṇākāraṃ ādāya āgacchatha, ahaṃ [Pg.79] purimataraṃ gantvā rañño santike ṭhassāmī’’ti vutte ‘‘sādhu, tātā’’ti paṇṇākāraṃ gahetvā somadattassa rañño santike ṭhitakāle ussāhappatto rājakulaṃ gantvā raññā tuṭṭhacittena katapaṭisammodano, ‘‘tāta, cirassaṃ vata āgatattha, idamāsanaṃ nisīditvā vadatha, yenattho’’ti vutte imaṃ gāthamāha –

Having mastered that verse in about a year, he informed his son of his proficiency. When his son said, 'Well then, father, take some gift and come. I will go ahead and stand in the king's presence,' the father replied, 'Very well, son.' Taking a gift, while Somadatta was standing in the king's presence, the father, filled with enthusiasm, went to the royal court. Having been greeted warmly by the king with a pleased mind, and when the king said, 'Father, you have indeed come after a long time. Sit on this seat and say what you need,' he recited this verse:

‘‘Dve me goṇā mahārāja, yehi khettaṃ kasāmase;

Tesu eko mato deva, dutiyaṃ gaṇha khattiyā’’ti.

"Great king, I have two oxen with which we plow the field; one of them has died, O lord, take the second one, O Khattiya."

Raññā ‘‘kiṃ vadesi, tāta, puna vadehī’’ti vuttepi tameva gāthaṃ āha. Rājā tena virajjhitvā kathitabhāvaṃ ñatvā sitaṃ katvā, ‘‘somadatta, tumhākaṃ gehe bahū maññe goṇā’’ti vatvā ‘‘tumhehi dinnā bahū bhavissanti, devā’’ti vutte bodhisattassa tussitvā brāhmaṇassa soḷasa goṇe alaṅkārabhaṇḍakaṃ nivāsagāmañcassa brahmadeyyaṃ datvā mahantena yasena brāhmaṇaṃ uyyojesīti.

When the king said, 'What are you saying, father? Say it again,' he recited that same verse. The king, realizing that he had spoken in error, smiled and said, 'Somadatta, I suppose there are many oxen in your house.' When Somadatta replied, 'If given by you, O lord, there will be many,' the king, pleased with the Bodhisatta's words, gave the brahmin sixteen oxen, ornamental articles, and a village for his residence as a royal gift. Then, with great honor, he sent the brahmin away.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘tadā rājā ānando ahosi, brāhmaṇo lāḷudāyī, somadatto pana ahamevā’’ti jātakaṃ samodhānetvā ‘‘na, bhikkhave, idāneva, pubbepesa attano appassutatāya aññasmiṃ vattabbe aññameva vadati. Appassutapuriso hi balibaddasadiso nāma hotī’’ti vatvā imaṃ gāthamāha –

The Teacher, having brought forth this Dhamma discourse, connected the Jātaka, saying: 'At that time, the king was Ānanda, the brahmin was Lāḷudāyī, but Somadatta was myself.' Then he said, 'Monks, it is not only now, but in the past also, that this one, due to his own lack of learning, said another thing when one thing should have been said. For a person of little learning is indeed like an ox.' Having said this, he spoke this verse:

152.

152.

‘‘Appassutāyaṃ puriso, balibaddova jīrati;

Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhatī’’ti.

"This person of little learning ages like an ox; his flesh increases, but his wisdom does not."

Tattha appassutāyanti ekassa vā dvinnaṃ vā paṇṇāsakānaṃ. Atha vā pana vaggānaṃ sabbantimena paricchedena ekassa vā dvinnaṃ vā suttantānaṃ vāpi abhāvena appassuto ayaṃ. Kammaṭṭhānaṃ pana uggahetvā anuyuñjanto bahussutova. Balibaddova jīratīti yathā hi balibaddo jīramāno vaḍḍhamāno neva mātu, na pitu, na sesañātakānaṃ atthāya vaḍḍhati, atha kho niratthakameva jīrati, evamevaṃ ayampi na upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattādīni, na bhāvanārāmataṃ anuyuñjati, niratthakameva jīrati, maṃsāni tassa vaḍḍhantīti yathā balibaddassa ‘‘yuganaṅgalādīni vahituṃ asamattho eso’’ti araññe vissaṭṭhassa tattheva vicarantassa [Pg.80] khādantassa pivantassa maṃsāni vaḍḍhanti, evameva imassāpi upajjhāyādīhi vissaṭṭhassa saṅghaṃ nissāya cattāro paccaye labhitvā uddhavirecanādīni katvā kāyaṃ posentassa maṃsāni vaḍḍhanti, thūlasarīro hutvā vicarati. Paññā tassāti lokiyalokuttarā panassa paññā ekaṅgulamattāpi na vaḍḍhati, araññe pana gacchalatādīni viya cha dvārāni nissāya taṇhā ceva navavidhamāno ca vaḍḍhatīti attho.

Herein, 'one of little learning' means one who has not learned even one or two Fifties of suttas. Or, by the very last division of the sections, it is one who, due to the absence of having learned even one or two suttas, is a person of little learning. However, one who takes up a meditation subject and applies himself to it is indeed one of much learning. 'He ages like an ox' means: for instance, just as a bullock, while aging and growing, does not grow for the benefit of its mother, nor for its father, nor for its other relatives, but indeed ages uselessly; in the same way, this monk too does not perform the duties towards a preceptor, nor the duties towards a teacher, nor the duties towards guests and so on, nor does he apply himself to the delight in meditation; he ages uselessly. 'His flesh increases' means: just as the flesh of a bullock—released into the forest because 'it is unable to pull yokes, plows, and so on'—grows while it wanders right there, eating and drinking; in the same way, the flesh of this monk also grows, who, released by his preceptor and others, and relying on his own shanks, obtains the four requisites, and nourishes his body by administering emetics, purgatives, and so on; he wanders about having become gross-bodied. 'His wisdom' means: but for this monk, worldly and supramundane wisdom does not grow even by the measure of a finger's breadth. However, like bushes, creepers, and so on in the forest, both craving and the nine kinds of conceit grow for him, depending on the six sense doors. This is the meaning.

Desanāvasāne mahājano sotāpattiphalādīni pāpuṇīti.

At the end of the discourse, the great assembly of people attained the fruit of stream-entry and so forth.

Lāḷudāyittheravatthu sattamaṃ.

The Story of the Elder Lāḷudāyī, the Seventh.

8. Udānavatthu

8. The Story of the Inspired Utterance

Anekajātisaṃsāranti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesi.

The Teacher, seated at the foot of the Bodhi tree, uttered this Dhamma teaching beginning with 'Through countless births in saṃsāra' by way of an inspired utterance, and in a later part, being questioned by the Elder Ānanda, he taught it.

So hi bodhirukkhamūle nisinno sūriye anatthaṅgateyeva mārabalaṃ viddhaṃsetvā paṭhamayāme pubbenivāsapaṭicchādakaṃ tamaṃ padāletvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme sattesu kāruññataṃ paṭicca paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomavasena sammasanto aruṇuggamanavelāya sammāsambodhiṃ abhisambujjhitvā anekehi buddhasatasahassehi avijahitaṃ udānaṃ udānento imā gāthā abhāsi –

Indeed, that Blessed One, seated at the foot of the Bodhi tree, having destroyed the army of Māra even before the sun had set; in the first watch, having split open the darkness of ignorance that conceals former existences; in the middle watch, having purified the divine eye; and in the last watch, on account of compassion for beings, having directed his knowledge to the structure of conditionality, comprehending it by way of forward and reverse order; at the time of dawn, having fully awakened to perfect enlightenment; uttering the inspired utterance that was not abandoned by many hundreds of thousands of Buddhas, he spoke these verses:

153.

153.

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

Through countless births in saṃsāra I have run on, not finding the house-builder I was seeking; painful is birth again and again.

154.

154.

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti.

O house-builder, you are seen! You will not build a house again. All your rafters are broken, the ridgepole is dismantled. The mind has gone to the unconditioned; it has attained the destruction of cravings.

Tattha gahakāraṃ gavesantoti ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena sakkā taṃ daṭṭhuṃ[Pg.81], tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhātaṃ imaṃ saṃsāravaṭṭaṃ anibbisaṃ taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ, aparāparaṃ anuvicarinti attho. Dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. Yasmā jarābyādhimaraṇamissitāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati. Tasmā taṃ gavesanto sandhāvissanti attho. Diṭṭhosīti sabbaññutaññāṇaṃ paṭivijjhantena mayā idāni diṭṭhosi. Puna gehanti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi. Sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā. Gahakūṭaṃ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṃ kaṇṇikamaṇḍalampi mayā viddhaṃsitaṃ. Visaṅkhāragataṃ cittanti idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. Taṇhānaṃ khayamajjhagāti taṇhānaṃ khayasaṅkhātaṃ arahattaṃ adhigatosmīti.

Herein, 'seeking the house-builder' means: I, seeking the maker of this house which is called existence, the carpenter that is craving—for the sake of that knowledge of enlightenment by which it is possible to see him, having made an aspiration at the foot of the Buddha Dīpaṅkara, for such a long time I have run on through this round of saṃsāra, reckoned as many hundreds of thousands of births, precisely because of not finding, not obtaining that knowledge. This is the meaning. 'Painful is birth again and again'—this phrase states the reason for seeking the house-builder. Because this which is called birth, being mixed with aging, sickness, and death, is painful to encounter again and again, and it does not cease so long as that builder is not seen. Therefore, seeking him, I have run on. This is the meaning. 'You are seen' means: now, by me, who has penetrated the knowledge of omniscience, you are seen. 'A house again' means: again in this round of saṃsāra, you will not make my house, which is called existence. 'All your rafters are broken' means: all your remaining rafters, which are the defilements, have been broken by me. 'The ridgepole is dismantled' means: the circular peak, which is called ignorance, of this house of existence made by you, has also been destroyed by me. 'The mind has gone to the unconditioned' means: now my mind, by way of taking Nibbāna, the unconditioned, as its object, has gone to, has entered it. 'It has attained the destruction of cravings' means: I have attained the fruit of Arahantship, which is called the destruction of cravings.

Udānavatthu aṭṭhamaṃ.

The Story of the Inspired Utterance, the Eighth.

9. Mahādhanaseṭṭhiputtavatthu

9. The Story of the Son of the Very Wealthy Merchant

Acaritvāti imaṃ dhammadesanaṃ satthā isipatane migadāye viharanto mahādhanaseṭṭhiputtaṃ ārabbha kathesi.

The Teacher, while dwelling in the Deer Sanctuary at Isipatana, delivered this Dhamma discourse beginning with 'Acaritvā,' concerning the son of a very wealthy merchant.

So kira bārāṇasiyaṃ asītikoṭivibhave kule nibbatti. Athassa mātāpitaro cintesuṃ – ‘‘amhākaṃ kule mahābhogakkhandho, puttassa no hatthe ṭhapetvā yathāsukhaṃ paribhogaṃ karissāma, aññena kammena kiccaṃ natthī’’ti. Taṃ naccagītavāditamattameva sikkhāpesuṃ. Tasmiṃyeva nagare aññasmiṃ asītikoṭivibhave kule ekā dhītāpi nibbatti. Tassāpi mātāpitaro tatheva cintetvā taṃ naccagītavāditamattameva sikkhāpesuṃ. Tesaṃ vayappattānaṃ āvāhavivāho ahosi. Atha nesaṃ aparabhāge mātāpitaro kālamakaṃsu. Dveasītikoṭidhanaṃ ekasmiṃyeva gehe ahosi. Seṭṭhiputto divasassa tikkhattuṃ rañño [Pg.82] upaṭṭhānaṃ gacchati. Atha tasmiṃ nagare dhuttā cintesuṃ – ‘‘sacāyaṃ seṭṭhiputto surāsoṇḍo bhavissati, amhākaṃ phāsukaṃ bhavissati, uggaṇhāpema naṃ surāsoṇḍabhāva’’nti. Te suraṃ ādāya khajjakamaṃse ceva loṇasakkharā ca dussante bandhitvā mūlakande gahetvā tassa rājakulato āgacchantassa maggaṃ olokayamānā nisīditvā taṃ āgacchantaṃ disvā suraṃ pivitvā loṇasakkharaṃ mukhe khipitvā mūlakandaṃ ḍaṃsitvā ‘‘vassasataṃ jīva sāmi, seṭṭhiputta, taṃ nissāya mayaṃ khādanapivanasamatthā bhaveyyāmā’’ti āhaṃsu. So tesaṃ vacanaṃ sutvā pacchato āgacchantaṃ cūḷūpaṭṭhākaṃ pucchi – ‘‘kiṃ ete pivantī’’ti. Ekaṃ pānakaṃ, sāmīti. Manāpajātikaṃ etanti. Sāmi, imasmiṃ jīvaloke iminā sadisaṃ pātabbayuttakaṃ nāma natthīti. So ‘‘evaṃ sante mayāpi pātuṃ vaṭṭatī’’ti thokaṃ thokaṃ āharāpetvā pivati. Athassa nacirasseva te dhuttā pivanabhāvaṃ ñatvā taṃ parivārayiṃsu. Gacchante kāle parivāro mahā ahosi. So satenapi satadvayenapi suraṃ āharāpetvā pivanto iminā anukkameneva nisinnaṭṭhānādīsu kahāpaṇarāsiṃ ṭhapetvā suraṃ pivanto ‘‘iminā mālā āharatha, iminā gandhe, ayaṃ jano jute cheko, ayaṃ nacce, ayaṃ gīte, ayaṃ vādite. Imassa sahassaṃ detha, imassa dve sahassānī’’ti evaṃ vikiranto nacirasseva attano santakaṃ asītikoṭidhanaṃ khepetvā ‘‘khīṇaṃ te, sāmi, dhana’’nti vutte kiṃ bhariyāya me santakaṃ natthīti. Atthi, sāmīti. Tena hi taṃ āharathāti. Tampi tatheva khepetvā anupubbena khettaārāmuyyānayoggādikampi antamaso bhājanabhaṇḍakampi attharaṇapāvuraṇanisīdanampi sabbaṃ attano santakaṃ vikkiṇitvā khādi. Atha naṃ mahallakakāle yehissa kulasantakaṃ gehaṃ vikkiṇitvā gahitaṃ, te taṃ gehā nīhariṃsu. So bhariyaṃ ādāya parajanassa gehabhittiṃ nissāya vasanto kapālakhaṇḍaṃ ādāya bhikkhāya caritvā janassa ucchiṭṭhakaṃ bhuñjituṃ ārabhi.

It is said that he was born in Bārāṇasī into a family with a fortune of eighty crores. Then his parents thought: 'In our family there is a great mass of wealth; placing it in our son's hands, we shall enjoy its use as we please. There is no need for any other work.' Therefore, they had him taught only dancing, singing, and playing instruments. In that same city, a daughter was also born into another family with a fortune of eighty crores. Her parents, thinking in the same way, also had her taught only dancing, singing, and playing instruments. When they came of age, their marriage took place. Then, later on, their parents passed away. The fortune of one hundred and sixty crores was in one house alone. The merchant's son went to attend upon the king three times a day. Then, in that city, some drunkards thought: 'If this merchant's son becomes a drunkard, it will be comfortable for us. Let us teach him to be a drunkard.' Taking liquor, and having tied up savory meats and lumps of salt in the corner of a cloth, and taking roots and tubers, they sat watching the path he would take on his way back from the royal palace. Seeing him approaching, they drank the liquor, threw lumps of salt into their mouths, bit into the roots and tubers, and said: 'May you live a hundred years, master, son of the merchant! Relying on you, may we be able to eat and drink.' Hearing their words, he asked his young attendant who was following behind: 'What are these men drinking?' 'A certain beverage, master.' 'Is it a pleasant kind?' 'Master, in this world of the living, there is no drink fit to be drunk that is like this one.' He thought, 'If that is so, it is proper for me also to drink,' and had a small amount brought and drank it. Before long, those drunkards, realizing his drinking habit, surrounded him. As time went on, his entourage grew large. Having liquor brought for a hundred and for two hundred, he would drink, and in due course, place heaps of coins where he sat and, while drinking, would scatter his wealth, saying: 'With this, bring garlands! With this, perfumes! This person is skilled in dicing, this one in dancing, this one in singing, this one in playing instruments. Give a thousand to this one! Give two thousand to this one!' In this way, before long, he had squandered his own fortune of eighty crores. When it was said, 'Master, your wealth is exhausted,' he asked, 'Is there not my wife's property?' 'There is, master.' 'Then bring it.' He squandered that also in the same way, and gradually sold and consumed all his property: his fields, parks, gardens, and vehicles, down to the very bowls and utensils, the floor coverings, cloaks, and seats. Then, in his old age, those who had bought and taken his ancestral home expelled them from the house. Taking his wife, he lived leaning against the wall of another's house. Taking a potsherd, he began to wander for alms and to eat the leftovers of others.

Atha naṃ ekadivasaṃ āsanasālāya dvāre ṭhatvā daharasāmaṇerehi diyyamānaṃ ucchiṭṭhakabhojanaṃ paṭiggaṇhantaṃ disvā satthā sitaṃ pātvākāsi. Atha naṃ ānandatthero sitakāraṇaṃ pucchi. Satthā sitakāraṇaṃ kathento ‘‘passānanda, imaṃ mahādhanaseṭṭhiputtaṃ imasmiṃ nagare dveasītikoṭidhanaṃ [Pg.83] khepetvā bhariyaṃ ādāya bhikkhāya carantaṃ. Sace hi ayaṃ paṭhamavaye bhoge akhepetvā kammante payojayissa, imasmiṃyeva nagare aggaseṭṭhi abhavissa. Sace pana nikkhamitvā pabbajissa, arahattaṃ pāpuṇissa, bhariyāpissa anāgāmiphale patiṭṭhahissa. Sace majjhimavaye bhoge akhepetvā kammante payojayissa, dutiyaseṭṭhi abhavissa, nikkhamitvā pabbajanto anāgāmī abhavissa. Bhariyāpissa sakadāgāmiphale patiṭṭhahissa. Sace pacchimavaye bhoge akhepetvā kammante payojayissa, tatiyaseṭṭhi abhavissa, nikkhamitvā pabbajantopi sakadāgāmī abhavissa, bhariyāpissa sotāpattiphale patiṭṭhahissa. Idāni panesa gihibhogatopi parihīno sāmaññatopi. Parihāyitvā ca pana sukkhapallale koñcasakuṇo viya jāto’’ti vatvā imā gāthā abhāsi –

Then one day, seeing him standing at the door of the dining hall and receiving leftover food being given by young novices, the Teacher manifested a smile. Then the Venerable Ānanda asked the reason for the smile. The Teacher, explaining the reason for the smile, said: 'See, Ānanda, this son of a very wealthy merchant in this city, having squandered a fortune of one hundred and sixty crores, takes his wife and wanders for alms. Indeed, if in the first stage of life he had not squandered his wealth but had applied himself to business, he would have become the foremost merchant in this very city. And if he had gone forth from home, he would have attained Arahantship, and his wife would have been established in the fruit of non-returning. If in the middle stage of life he had not squandered his wealth but had applied himself to business, he would have become the second-ranking merchant; and having gone forth from home, he would have become a non-returner, and his wife would have been established in the fruit of once-returning. If in the last stage of life he had not squandered his wealth but had applied himself to business, he would have become the third-ranking merchant; and having gone forth from home, he would have become a once-returner, and his wife would have been established in the fruit of stream-entry. But now, he has fallen away from both the enjoyments of a householder and the fruits of recluseship. Having thus fallen away, he has become like a crane in a dried-up swamp.' Having said this, he spoke these verses:

155.

155.

‘‘Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

Not having practiced the holy life, not having acquired wealth in their youth, they languish like old herons in a pond devoid of fish.

156.

156.

‘‘Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Senti cāpātikhīṇāva, purāṇāni anutthuna’’nti.

Not having practiced the holy life, not having acquired wealth in youth, they lie like spent arrows, lamenting the past.

Tattha acaritvāti brahmacariyavāsaṃ avasitvā. Yobbaneti anuppanne vā bhoge uppādetuṃ uppanne vā bhoge rakkhituṃ samatthakāle dhanampi alabhitvā. Khīṇamaccheti te evarūpā bālā udakassa abhāvā khīṇamacche pallale parikkhīṇapattā jiṇṇakoñcā viya avajhāyanti. Idaṃ vuttaṃ hoti – pallale udakassa abhāvo viya hi imesaṃ vasanaṭṭhānassa abhāvo, macchānaṃ khīṇabhāvo viya imesaṃ bhogānaṃ abhāvo, khīṇapattānaṃ koñcānaṃ uppatitvā gamanābhāvo viya imesaṃ idāni jalathalapathādīhi bhoge saṇṭhāpetuṃ asamatthabhāvo. Tasmā te khīṇapattā koñcā viya ettheva bajjhitvā avajhāyantīti. Cāpātikhīṇāvāti cāpato atikhīṇā, cāpā vinimuttāti attho. Idaṃ vuttaṃ hoti – yathā cāpā vinimuttā sarā yathāvegaṃ gantvā patitā, taṃ gahetvā ukkhipante asati tattheva upacikānaṃ bhattaṃ honti, evaṃ imepi tayo [Pg.84] vaye atikkantā idāni attānaṃ uddharituṃ asamatthatāya maraṇaṃ upagamissanti. Tena vuttaṃ – ‘‘senti cāpātikhīṇāvā’’ti. Purāṇāni anutthunanti ‘‘iti amhehi khāditaṃ iti pīta’’nti pubbe katāni khāditapivitanaccagītavāditādīni anutthunantā socantā anusocantā sentīti.

Herein, not having practiced means not having lived the holy life. In youth means in the time when one is capable of either producing wealth that has not yet arisen or protecting wealth that has arisen, yet not having obtained that wealth. Like a pond with depleted fish means: those foolish people of such a nature, due to the absence of water, languish in a pond with depleted fish, like old herons with worn-out wings. This is what is meant: just as the absence of water in the pond is like the absence of a dwelling place for them, and just as the depletion of fish is like the absence of wealth for them, so too the inability of herons with worn-out wings to fly away is like their present inability to establish wealth by means of water-routes, land-routes, and so forth. Therefore, like herons with worn-out wings, they are bound right there and languish. Like arrows spent from a bow means completely spent from the bow; the meaning is 'released from the bow.' This is what is meant: just as arrows released from a bow, having gone as far as their momentum carries them, fall, and when there is no one to pick them up, they become food for termites right there, so too these people, having passed the three stages of life, will now approach death due to their inability to raise themselves up. Therefore it was said, 'They lie like arrows spent from a bow.' They lament over past things means: they lie down, lamenting, grieving, and sorrowing over things done in the past, such as eating, drinking, dancing, singing, and playing music, thinking, 'Thus was it eaten by us, thus was it drunk by us.'

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Mahādhanaseṭṭhiputtavatthu navamaṃ.

The Story of the Son of the Very Wealthy Merchant, the ninth.

Jarāvaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Old Age is concluded.

Ekādasamo vaggo.

The eleventh chapter.

12. Attavaggo

12. The Chapter on the Self

1. Bodhirājakumāravatthu

1. The Story of Prince Bodhi

Attānañceti [Pg.85] imaṃ dhammadesanaṃ satthā bhesakaḷāvane viharanto bodhirājakumāraṃ ārabbha kathesi.

`Attānañce`...: this Dhamma discourse was spoken by the Teacher while dwelling in the Bhesakaḷā Grove, concerning Prince Bodhi.

So kira pathavītale aññehi pāsādehi asadisarūpaṃ ākāse uppatamānaṃ viya kokanudaṃ nāma pāsādaṃ kāretvā vaḍḍhakiṃ pucchi – ‘‘kiṃ tayā aññatthāpi evarūpo pāsādo katapubbo, udāhu paṭhamasippameva te ida’’nti. ‘‘Paṭhamasippameva, devā’’ti ca vutte cintesi – ‘‘sace ayaṃ aññassapi evarūpaṃ pāsādaṃ karissati, ayaṃ pāsādo anacchariyo bhavissati. Imaṃ mayā māretuṃ vā hatthapāde vāssa chindituṃ akkhīni vā uppāṭetuṃ vaṭṭati, evaṃ aññassa pāsādaṃ na karissatī’’ti. So tamatthaṃ attano piyasahāyakassa sañjīvakaputtassa nāma māṇavakassa kathesi. So cintesi – ‘‘nissaṃsayaṃ esa vaḍḍhakiṃ nāsessati, anaggho sippī, so mayi passante mā nassatu, saññamassa dassāmī’’ti. So taṃ upasaṅkamitvā ‘‘pāsāde te kammaṃ niṭṭhitaṃ, no’’ti pucchitvā ‘‘niṭṭhita’’nti vutte ‘‘rājakumāro taṃ nāsetukāmo attānaṃ rakkheyyāsī’’ti āha. Vaḍḍhakīpi ‘‘bhaddakaṃ te, sāmi, kataṃ mama ārocentena, ahamettha kattabbaṃ jānissāmī’’ti vatvā ‘‘kiṃ, samma, amhākaṃ pāsāde kammaṃ niṭṭhita’’nti rājakumārena puṭṭho ‘‘na tāva, deva, niṭṭhitaṃ, bahu avasiṭṭha’’nti āha. Kiṃ kammaṃ nāma avasiṭṭhanti? Pacchā, deva, ācikkhissāmi, dārūni tāva āharāpethāti. Kiṃ dārūni nāmāti? Nissārāni sukkhadārūni, devāti. So āharāpetvā adāsi. Atha naṃ āha – ‘‘deva, te ito paṭṭhāya mama santikaṃ nāgantabbaṃ. Kiṃ kāraṇā? Sukhumakammaṃ karontassa hi aññehi saddhiṃ sallapantassa me kammavikkhepo hoti, āhāravelāyaṃ pana me bhariyāva āhāraṃ āharissatī’’ti. Rājakumāropi ‘‘sādhū’’ti paṭissuṇi. Sopi ekasmiṃ gabbhe nisīditvā tāni dārūni tacchetvā attano puttadārassa anto nisīdanayoggaṃ garuḷasakuṇaṃ katvā āhāravelāya pana bhariyaṃ āha – ‘‘gehe vijjamānakaṃ sabbaṃ vikkiṇitvā hiraññasuvaṇṇaṃ [Pg.86] gaṇhāhī’’ti. Rājakumāropi vaḍḍhakissa anikkhamanatthāya gehaṃ parikkhipitvā ārakkhaṃ ṭhapesi. Vaḍḍhakīpi sakuṇassa niṭṭhitakāle ‘‘ajja sabbepi dārake gahetvā āgaccheyyāsī’’ti bhariyaṃ vatvā bhuttapātarāso puttadāraṃ sakuṇassa kucchiyaṃ nisīdāpetvā vātapānena nikkhamitvā palāyi. So tesaṃ, ‘‘deva, vaḍḍhakī palāyatī’’ti kandantānaṃyeva gantvā himavante otaritvā ekaṃ nagaraṃ māpetvā kaṭṭhavāhanarājā nāma jāto.

It is said that he had a palace built on the earth's surface called Kokanuda, of a form unequal to other palaces, as if it were flying up into the sky. He then asked the carpenter, "Have you built such a palace elsewhere before, or is this your first work of craftsmanship?" When it was said, "It is my very first work of craftsmanship, Your Highness," the prince thought, "If this man builds such a palace for another, this palace will not be extraordinary. It is fitting for me to kill him, or to cut off his hands and feet, or to gouge out his eyes; in that way, he will not build a palace for another." He told this matter to his dear friend, a young man named Sañjīvakaputta. He thought, "Without a doubt, this prince will destroy the carpenter. He is a priceless craftsman. Let him not perish while I am watching. I will give him a sign." Approaching the carpenter, he asked, "Is your work on the palace finished or not?" When the carpenter said it was finished, he said, "The prince wants to destroy you. You should protect yourself." The carpenter replied, "You have done well by informing me, master. I will know what must be done in this matter." When asked by the prince, "Friend, is the work on our palace finished?" he said, "Not yet, Your Highness, much remains." "What work remains?" "I will tell you later, Your Highness. For now, have wood brought." "What kind of wood?" "Sapless, dry wood, Your Highness." The prince had it brought and given to him. Then the carpenter said to him, "Your Highness, from this day forward, you must not come to my presence. What is the reason? When I am doing delicate work, talking with others becomes a distraction to my work. At mealtime, however, my wife alone will bring my food." The prince agreed, saying, "Very well." The carpenter, sitting in a chamber, carved that wood and made a garuḷa bird suitable for his wife and children to sit inside. Then, at mealtime, he said to his wife, "Sell everything that is in the house and get gold and silver." The prince, for the purpose of preventing the carpenter's escape, had the house surrounded and placed a guard. When the bird was finished, the carpenter, telling his wife, "Today, you must come bringing all the children," ate his morning meal, had his wife and children sit in the bird's belly, exited through a window, and fled. While the guards were crying out, "Your Highness, the carpenter is fleeing!" he went and descended in the Himalayas, created a city, and became the king named Kaṭṭhavāhana.

Rājakumāropi ‘‘pāsādamahaṃ karissāmī’’ti satthāraṃ nimantetvā pāsāde catujjātiyagandhehi paribhaṇḍikaṃ katvā paṭhamaummārato paṭṭhāya celapaṭikaṃ patthari. So kira aputtako, tasmā ‘‘sacāhaṃ puttaṃ vā dhītaraṃ vā lacchāmi, satthā imaṃ akkamissatī’’ti cintetvā patthari. So satthari āgate satthāraṃ pañcapatiṭṭhitena vanditvā pattaṃ gahetvā ‘‘pavisatha, bhante’’ti āha. Satthā na pāvisi, so dutiyampi tatiyampi yāci. Satthā apavisitvāva ānandattheraṃ olokesi. Thero olokitasaññāyeva vatthānaṃ anakkamanabhāvaṃ ñatvā taṃ ‘‘saṃharatu, rājakumāra, dussāni, na bhagavā celapaṭikaṃ akkamissati, pacchimajanataṃ tathāgato oloketī’’ti dussāni saṃharāpesi. So dussāni saṃharitvā satthāraṃ antonivesanaṃ pavesatvā yāgukhajjakena sammānetvā ekamantaṃ nisinno vanditvā āha – ‘‘bhante, ahaṃ tumhākaṃ upakārako tikkhattuṃ saraṇaṃ gato, kucchigato ca kiramhi ekavāraṃ saraṇaṃ gato, dutiyaṃ taruṇadārakakāle, tatiyaṃ viññubhāvaṃ pattakāle. Tassa me kasmā celapaṭikaṃ na akkamitthā’’ti? ‘‘Kiṃ pana tvaṃ, kumāra, cintetvā celāni attharī’’ti? ‘‘Sace puttaṃ vā dhītaraṃ vā lacchāmi, satthā me celapaṭikaṃ akkamissatī’’ti idaṃ cintetvā, bhanteti. Tenevāhaṃ taṃ na akkaminti. ‘‘Kiṃ panāhaṃ, bhante, puttaṃ vā dhītaraṃ vā neva lacchāmī’’ti? ‘‘Āma, kumārā’’ti. ‘‘Kiṃ kāraṇā’’ti? ‘‘Purimakaattabhāve jāyāya saddhiṃ pamādaṃ āpannattā’’ti. ‘‘Kasmiṃ kāle, bhante’’ti? Athassa satthā atītaṃ āharitvā dassesi –

Prince Bodhi also, thinking, "I will make a palace offering," invited the Teacher. Having anointed the palace with four kinds of perfumes, he spread a cloth carpet starting from the first threshold. It is said he was childless; therefore, thinking, "If I should obtain a son or a daughter, the Teacher will step on this," he spread it. When the Teacher arrived, the prince, having paid homage to the Teacher with the five-point prostration, took the bowl and said, "Enter, Venerable Sir." The Teacher did not enter. The prince requested a second and a third time. The Teacher, without entering, looked at the Elder Ānanda. The Elder, knowing by the sign of the look that the Teacher was unwilling to step on the cloths, had the cloths gathered up, saying to him, "Prince, let the cloths be gathered up. The Blessed One will not step on the cloth carpet; the Tathāgata looks to the future generation." Having had the cloths gathered up, he led the Teacher into the inner residence, honored him with rice-gruel and solid food, and, sitting to one side, paid homage and said: "Venerable Sir, I am your supporter and have gone for refuge three times. It is said that I went for refuge once while in my mother's womb, a second time as a young boy, and a third time when I reached the age of understanding. Why, then, did you not step on my cloth carpet?" "Prince, what were you thinking when you spread the cloths?" "Venerable Sir, I spread it with this thought: 'If I should obtain a son or a daughter, the Teacher will step on my cloth carpet.'" "For that very reason, I did not step on it." "But why, Venerable Sir, will I not obtain a son or a daughter?" "Indeed, Prince." "What is the reason?" "Because in a former existence, you fell into heedlessness together with your wife." "At what time, Venerable Sir?" Then the Teacher, bringing forth the past, showed it to him:

Atīte kira anekasatā manussā mahatiyā nāvāya samuddaṃ pakkhandiṃsu. Nāvā samuddamajjhe bhijji. Dve jayampatikā ekaṃ phalakaṃ gahetvā antaradīpakaṃ pavisiṃsu, sesā sabbe tattheva mariṃsu. Tasmiṃ kho pana dīpake [Pg.87] mahāsakuṇasaṅgho vasati. Te aññaṃ khāditabbakaṃ adisvā chātajjhattā sakuṇaaṇḍāni aṅgāresu pacitvā khādiṃsu, tesu appahontesu sakuṇacchāpe gahetvā khādiṃsu. Evaṃ paṭhamavayepi majjhimavayepi pacchimavayepi khādiṃsuyeva. Ekasmimpi vaye appamādaṃ nāpajjiṃsu, ekopi ca nesaṃ appamādaṃ nāpajji.

In the past, it is said, many hundreds of people set out onto the ocean in a great ship. The ship broke apart in the middle of the ocean. A husband and wife, taking hold of a single plank, entered an intermediate island; all the rest died right there. On that small island, however, lived a great flock of birds. They, not seeing any other edible food and being overcome by hunger, roasted the birds' eggs on embers and ate them. When those were insufficient, they caught the young birds and ate them. Thus, they ate them in the first stage of life, the middle stage of life, and the final stage of life. In not a single stage did they become heedful, and not even one of them became heedful.

Satthā idaṃ tassa pubbakammaṃ dassetvā ‘‘sace hi tvaṃ, kumāra, tadā ekasmimpi vaye bhariyāya saddhiṃ appamādaṃ āpajjissa, ekasmimpi vaye putto vā dhītā vā uppajjeyya. Sace pana vo ekopi appamatto abhavissa, taṃ paṭicca putto vā dhītā vā uppajjissa. Kumāra, attānañhi piyaṃ maññamānena tīsupi vayesu appamattena attā rakkhitabbo, evaṃ asakkontena ekavayepi rakkhitabboyevā’’ti vatvā imaṃ gāthamāha –

The Teacher, having shown him this past kamma, said: "Prince, if at that time you had become heedful with your wife in even one stage of life, a son or a daughter would have been born in that one stage of life. Furthermore, if even one of you had been heedful, on account of that one, a son or a daughter would have been born. Prince, one who considers oneself dear should heedfully guard oneself in all three stages of life. Being unable to do so, one should certainly guard oneself in even one stage of life." Having said this, he spoke this verse:

157.

157.

‘‘Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ;

Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito’’ti.

If one should know oneself to be dear, one should guard it well-guarded. The wise one should watch over oneself in one of the three stages of life.

Tattha yāmanti satthā attano dhammissaratāya desanākusalatāya ca idha tiṇṇaṃ vayānaṃ aññataraṃ vayaṃ yāmanti katvā desesi, tasmā evamettha attho veditabbo. Sace attānaṃ piyaṃ jāneyya, rakkheyya naṃ surakkhitanti yathā so surakkhito hoti, evaṃ naṃ rakkheyya. Tattha sace gīhī samāno ‘‘attānaṃ rakkhissāmī’’ti uparipāsādatale susaṃvutaṃ gabbhaṃ pavisitvā sampannārakkho hutvā vasantopi, pabbajito hutvā susaṃvute pihitadvāravātapāne leṇe viharantopi attānaṃ na rakkhatiyeva. Gihī pana samāno yathābalaṃ dānasīlādīni puññāni karonto, pabbajito vā pana vattapaṭivattapariyattimanasikāresu ussukkaṃ āpajjanto attānaṃ rakkhati nāma. Evaṃ tīsu vayesu asakkonto aññatarasmimpi vaye paṇḍitapuriso attānaṃ paṭijaggatiyeva. Sace hi gihibhūto paṭhamavaye khiḍḍāpasutatāya kusalaṃ kātuṃ na sakkoti, majjhimavaye appamattena hutvā kusalaṃ kātabbaṃ. Sace majjhimavaye puttadāraṃ posento kusalaṃ kātuṃ na sakkoti, pacchimavaye kātabbameva. Evampi karontena attā paṭijaggitova hoti. Evaṃ akarontassa pana attā piyo nāma na hoti, apāyaparāyaṇameva naṃ karoti. Sace pana [Pg.88] pabbajito paṭhamavaye sajjhāyaṃ karonto dhārento vācento vattapaṭivattaṃ karonto pamādaṃ āpajjati, majjhimavaye appamattena samaṇadhammo kātabbo. Sace paṭhamavaye uggahitapariyattiyā aṭṭhakathaṃ vinicchayaṃ kāraṇākāraṇañca pucchanto majjhimavaye pamādaṃ āpajjati, pacchimavaye appamattena samaṇadhammo kātabboyeva. Evampi karontena attā paṭijaggitova hoti. Evaṃ akarontassa pana attā piyo nāma na hoti, pacchānutāpeneva naṃ tāpetīti.

Therein, as to 'a watch' (yāmaṃ): the Teacher, due to his mastery of the Dhamma and skill in teaching, taught here by taking one of the three stages of life as 'a watch'. Therefore, the meaning here should be understood thus. 'If one should know oneself to be dear, one should guard it well-guarded' means that one should guard it in such a way that it is well-guarded. In this context, if a householder, thinking, 'I will guard myself,' enters a well-enclosed chamber on an upper floor of a palace and lives with complete protection, or if one who has gone forth dwells in a well-secured cave with closed doors and windows, one does not thereby truly guard oneself. Rather, a householder who performs meritorious deeds such as giving and observing morality according to his ability, or one who has gone forth who strives diligently in the observances, major and minor, in learning the scriptures, and in proper attention, is called one who guards himself. Thus, a wise person, being unable to do so in all three stages of life, still guards himself in at least one of the stages. For if a householder is unable to perform wholesome deeds in the first stage of life due to being intent on play, he should become heedful and perform wholesome deeds in the middle stage. If in the middle stage he is unable to perform wholesome deeds while supporting a wife and children, in the final stage he must certainly do so. Even by doing so, the self is guarded. But for one who does not act thus, the self is not truly dear; he causes it to be destined for the lower realms. If one who has gone forth falls into heedlessness in the first stage of life while reciting, memorizing, teaching, and performing his duties, in the middle stage the monastic practice should be performed with heedfulness. If, having learned the scriptures in the first stage, he falls into heedlessness in the middle stage while inquiring into the commentary, the decisions, and what is and is not the reason, then in the final stage the monastic practice must certainly be performed with heedfulness. Even by doing so, the self is guarded. But for one who does not act thus, the self is not truly dear; he torments it only with future remorse.

Desanāvasāne bodhirājakumāro sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, Prince Bodhi was established in the fruit of stream-entry, and for the assembled company also, the Dhamma discourse was beneficial.

Bodhirājakumāravatthu paṭhamaṃ.

The First Story of Prince Bodhi.

2. Upanandasakyaputtattheravatthu

2. The Story of the Elder Upananda, the Sakyan Prince

Attānameva paṭhamanti imaṃ dhammadesanaṃ satthā jetavane viharanto upanandaṃ sakyaputtaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Attānameva paṭhamaṃ,' concerning Upananda the Sakyan prince.

So kira thero dhammakathaṃ kathetuṃ cheko. Tassa appicchatādipaṭisaṃyuttaṃ dhammakathaṃ sutvā bahū bhikkhu taṃ ticīvarehi pūjetvā dhutaṅgāni samādiyiṃsu. Tehi vissaṭṭhaparikkhāre soyeva gaṇhi. So ekasmiṃ antovasse upakaṭṭhe janapadaṃ agamāsi. Atha naṃ ekasmiṃ vihāre daharasāmaṇerā dhammakathikapemena, ‘‘bhante, idha vassaṃ upethā’’ti vadiṃsu. ‘‘Idha kittakaṃ vassāvāsikaṃ labbhatī’’ti pucchitvā tehi ‘‘ekeko sāṭako’’ti vutte tattha upāhanā ṭhapetvā aññaṃ vihāraṃ agamāsi. Dutiyaṃ vihāraṃ gantvā ‘‘idha kiṃ labbhatī’’ti pucchitvā ‘‘dve sāṭakā’’ti vutte kattarayaṭṭhiṃ ṭhapesi. Tatiyaṃ vihāraṃ gantvā ‘‘idha kiṃ labbhatī’’ti pucchitvā ‘‘tayo sāṭakā’’ti vutte tattha udakatumbaṃ ṭhapesi. Catutthaṃ vihāraṃ gantvā ‘‘idha kiṃ labbhatī’’ti pucchitvā ‘‘cattāro sāṭakā’’ti vutte ‘‘sādhu idha vasissāmī’’ti tattha vassaṃ upagantvā gahaṭṭhānañceva bhikkhūnañca dhammakathaṃ kathesi. Te naṃ bahūhi vatthehi ceva cīvarehi ca pūjesuṃ. So vuṭṭhavasso itaresupi vihāresu sāsanaṃ pesetvā ‘‘mayā parikkhārassa ṭhapitattā vassāvāsikaṃ laddhabbaṃ, taṃ me pahiṇantū’’ti sabbaṃ āharāpetvā yānakaṃ pūretvā pāyāsi.

That elder, it is said, was skilled in giving Dhamma talks. Having heard his Dhamma talk connected with having few wishes and so on, many monks honored him with the three robes and undertook the ascetic practices. He himself took the requisites they had discarded. As one rains-residence was approaching, he went to a certain district. There, in a certain monastery, young novices, out of affection for him as a Dhamma speaker, said, 'Venerable sir, please spend the rains-residence here.' He asked, 'How much rains-residence cloth is received here?' When they replied, 'One cloth each,' he left his sandals there and went to another monastery. Going to a second monastery and asking, 'What is received here?' and being told, 'Two cloths,' he left his walking stick. Going to a third monastery and asking, 'What is received here?' and being told, 'Three cloths,' he left his water pot. Going to a fourth monastery and asking, 'What is received here?' and being told, 'Four cloths,' he said, 'Good, I will stay here.' Having entered upon the rains-residence there, he gave Dhamma talks to both householders and monks. They honored him with many cloths and robes. Having completed the rains-residence, he sent a message to the other monasteries as well, saying: 'Because I left a requisite, the rains-residence cloth is to be received by me. Send it to me.' Having had it all brought, he filled a cart and departed.

Athekasmiṃ [Pg.89] vihāre dve daharabhikkhū dve sāṭake ekañca kambalaṃ labhitvā ‘‘tuyhaṃ sāṭakā hontu, mayhaṃ kambalo’’ti bhājetuṃ asakkontā maggasamīpe nisīditvā vivadanti. Te taṃ theraṃ āgacchantaṃ disvā, ‘‘bhante, tumhe no bhājetvā dethā’’ti vadiṃsu. Tumheyeva bhājethāti. Na sakkoma, bhante, tumheyeva no bhājetvā dethāti. Tena hi mama vacane ṭhassathāti. Āma, ṭhassāmāti. ‘‘Tena hi sādhū’’ti tesaṃ dve sāṭake datvā ‘‘ayaṃ dhammakathaṃ kathentānaṃ amhākaṃ pārupanāraho’’ti mahagghaṃ kambalaṃ ādāya pakkāmi. Daharabhikkhū vippaṭisārino hutvā satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, idāneva tumhākaṃ santakaṃ gahetvā tumhe vippaṭisārino karoti, pubbepi akāsiyevā’’ti vatvā atītaṃ āhari –

Then, in a certain monastery, two young monks, having received two cloths and one blanket, were unable to divide them, saying, 'Let the cloths be yours, and the blanket mine.' They sat near the road and quarreled. Seeing the elder approaching, they said, 'Venerable sir, please divide this for us.' 'You divide it yourselves.' 'We cannot, venerable sir. You must divide it for us.' 'In that case, will you abide by my word?' 'Yes, we will abide.' 'Very well then,' he said. Giving the two cloths to them, he took the valuable blanket, saying, 'This is suitable as an upper garment for us who give Dhamma talks,' and departed. The young monks, being remorseful, went to the Teacher and reported the matter. The Teacher said, 'Monks, it is not only now that he has taken what is yours and made you remorseful. He has done so in the past as well,' and he related a story of the past.

Atītasmiṃ anutīracārī ca gambhīracārī cāti dve uddā mahantaṃ rohitamacchaṃ labhitvā ‘‘mayhaṃ sīsaṃ hotu, tava naṅguṭṭha’’nti vivādāpannā bhājetuṃ asakkontā ekaṃ siṅgālaṃ disvā āhaṃsu – ‘‘mātula, imaṃ no bhājetvā dehī’’ti. Ahaṃ raññā vinicchayaṭṭhāne ṭhapito, tattha ciraṃ nisīditvā jaṅghavihāratthāya āgatomhi, idāni me okāso natthīti. Mātula, mā evaṃ karotha, bhājetvā eva no dethāti. Mama vacane ṭhassathāti. Ṭhassāma, mātulāti. ‘‘Tena hi sādhū’’ti so sīsaṃ chinditvā ekamante akāsi, naṅguṭṭhaṃ ekamante. Katvā ca pana, ‘‘tātā, yena vo anutīre caritaṃ, so naṅguṭṭhaṃ gaṇhātu. Yena gambhīre caritaṃ, tassa sīsaṃ hotu. Ayaṃ pana majjhimo khaṇḍo mama vinicchayadhamme ṭhitassa bhavissatī’’ti te saññāpento –

In the past, two otters—one named Anutīracārī (Forager-on-the-Bank) and one named Gambhīracārī (Forager-in-the-Deep)—caught a large rohita fish. They fell into a dispute, saying, 'The head should be mine, and the tail yours.' Unable to divide it, they saw a jackal and said, 'Uncle, please divide this for us.' The jackal replied, 'I was appointed by the king to the seat of judgment. Having sat there for a long time, I have come out to stretch my legs. I have no time now.' They pleaded, 'Uncle, please do not say so. Please divide it for us.' 'Will you abide by my word?' 'We will, Uncle.' 'Very well then,' said the jackal. He cut off the head and placed it to one side, and the tail to another side. Having done so, he addressed them, saying, 'My dears, of you two, let the one who foraged on the bank take the tail. Let the head belong to the one who foraged in the deep. As for this middle portion, it shall be for me, who stands for justice.' And to make them understand, he recited:

‘‘Anutīracāri naṅguṭṭhaṃ, sīsaṃ gambhīracārino;

Accāyaṃ majjhimo khaṇḍo, dhammaṭṭhassa bhavissatī’’ti. (jā. 1.7.33) –

The tail for the Forager-on-the-Bank, the head for the Forager-in-the-Deep; and this middle portion shall belong to the judge.

Imaṃ gāthaṃ vatvā majjhimakhaṇḍaṃ ādāya pakkāmi. Tepi vippaṭisārino taṃ oloketvā aṭṭhaṃsu.

Having recited this verse, he took the middle portion and ran off. And they, being remorseful, stood gazing after him.

Satthā imaṃ atītaṃ dassetvā ‘‘evamesa atītepi tumhe vippaṭisārino akāsiyevā’’ti te bhikkhū saññāpetvā upanandaṃ garahanto, ‘‘bhikkhave[Pg.90], paraṃ ovadantena nāma paṭhamameva attā patirūpe patiṭṭhāpetabbo’’ti vatvā imaṃ gāthamāha –

Having related this story of the past, the Teacher made those monks understand, saying, 'In this way, even in the past, he made you remorseful.' Then, rebuking Upananda, he said, 'Monks, one who advises others should first establish oneself in what is proper,' and he spoke this verse:

158.

158.

‘‘Attānameva paṭhamaṃ, patirūpe nivesaye;

Athaññamanusāseyya, na kilisseyya paṇḍito’’ti.

First, one should establish oneself in what is proper; then one may instruct others. A wise person would not be tarnished.

Tattha patirūpe nivesayeti anucchavike guṇe patiṭṭhāpeyya. Idaṃ vuttaṃ hoti – yo appicchatādiguṇehi vā ariyavaṃsapaṭipadādīhi vā paraṃ anusāsitukāmo, so attānameva paṭhamaṃ tasmiṃ guṇe patiṭṭhāpeyya. Evaṃ patiṭṭhāpetvā athaññaṃ tehi guṇehi anusāseyya. Attānañhi tattha anivesetvā kevalaṃ parameva anusāsamāno parato nindaṃ labhitvā kilissati nāma, tattha attānaṃ nivesetvā anusāsamāno parato pasaṃsaṃ labhati, tasmā na kilissati nāma. Evaṃ karonto paṇḍito na kilisseyyāti.

Herein, 'establish in what is proper' means one should establish oneself in suitable virtues. This is the meaning: a person who wishes to instruct another in virtues such as having few wishes, or in the practices of the noble lineage, should first establish oneself in that virtue. Having so established oneself, one may then instruct another in those virtues. For one who instructs only others without having established oneself therein receives blame from others and is said to be tarnished. But one who instructs after having established oneself therein receives praise from others; therefore, one is said not to be tarnished. Acting thus, a wise person would not be tarnished.

Desanāvasāne te bhikkhū sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those monks were established in the fruit of stream-entry, and the Dhamma discourse was also of benefit to the great assembly.

Upanandasakyaputtattheravatthu dutiyaṃ.

The Second Story: The Elder Upananda, the Sakyan Prince.

3. Padhānikatissattheravatthu

3. The Story of the Elder Tissa the Meditator.

Attānañceti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānikatissattheraṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with 'Attānañce,' concerning the Elder Tissa the Meditator.

So kira satthu santike kammaṭṭhānaṃ gahetvā pañcasate bhikkhū ādāya araññe vassaṃ upagantvā, ‘‘āvuso, dharamānakassa buddhassa santike vo kammaṭṭhānaṃ gahitaṃ, appamattāva samaṇadhammaṃ karothā’’ti ovaditvā sayaṃ gantvā nipajjitvā supati. Te bhikkhū paṭhamayāme caṅkamitvā majjhimayāme vihāraṃ pavisanti. So niddāyitvā pabuddhakāle tesaṃ santikaṃ gantvā ‘‘kiṃ tumhe ‘nipajjitvā niddāyissāmā’ti āgatā, sīghaṃ nikkhamitvā samaṇadhammaṃ karothā’’ti vatvā sayaṃ gantvā tatheva supati. Itare majjhimayāme bahi caṅkamitvā pacchimayāme vihāraṃ pavisanti. So punapi pabujjhitvā tesaṃ santikaṃ gantvā te vihārā nīharitvā sayaṃ puna gantvā tatheva supati. Tasmiṃ niccakālaṃ evaṃ karonte te bhikkhū sajjhāyaṃ vā kammaṭṭhānaṃ [Pg.91] vā manasikātuṃ nāsakkhiṃsu, cittaṃ aññathattaṃ agamāsi. Te ‘‘amhākaṃ ācariyo ativiya āraddhavīriyo, pariggaṇhissāma na’’nti pariggaṇhantā tassa kiriyaṃ disvā ‘‘naṭṭhamhā, āvuso, ācariyo no tuccharavaṃ ravatī’’ti vadiṃsu. Tesaṃ ativiya niddāya kilamantānaṃ ekabhikkhupi visesaṃ nibbattetuṃ nāsakkhi. Te vuṭṭhavassā satthu santikaṃ gantvā satthārā katapaṭisanthārā ‘‘kiṃ, bhikkhave, appamattā hutvā samaṇadhammaṃ karitthā’’ti pucchitā tamatthaṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, idāneva, pubbepesa tumhākaṃ antarāyamakāsiyevā’’ti vatvā tehi yācito –

It is said that after receiving a meditation subject from the Teacher, he took five hundred monks and entered the forest for the rains-retreat. Having advised them, saying, 'Friends, you have received a meditation subject in the presence of the living Buddha; be diligent and practice the duties of a recluse,' he himself went, lay down, and slept. Those monks walked in meditation during the first watch and entered their dwelling in the middle watch. When he awoke from his sleep, he went to them and said, 'Have you come thinking, "We will lie down and sleep"? Quickly go out and practice the duties of a recluse!' Having said this, he himself went and slept just as before. The other monks walked outside during the middle watch and entered their dwelling in the last watch. Awakening again, he went to them, drove them out of the dwelling, and again went and slept just as before. As he was always acting in this way, those monks were unable to contemplate their recitation or meditation subject, and their minds became distracted. They, thinking, 'Our teacher is exceedingly energetic; let us observe him,' observed his actions and, having seen them, said, 'Friends, we are ruined! Our teacher makes an empty noise.' Being exhausted by extreme drowsiness, not even a single monk among them was able to bring about a special attainment. At the end of the rains-retreat, they went to the Teacher. Having been greeted kindly by the Teacher, they were asked, 'Well, monks, being diligent, did you practice the duties of a recluse?' They related that matter. The Teacher said, 'Not only now, monks, but in the past also this one created an obstacle for you.' And being requested by them—

‘‘Amātāpitarasaṃvaḍḍho, anācerakule vasaṃ;

Nāyaṃ kālaṃ akālaṃ vā, abhijānāti kukkuṭo’’ti. (jā. 1.1.119) –

Not raised by mother or father, dwelling in a family without a teacher, this cock does not know the proper time or the improper time.

Imaṃ akālarāvikukkuṭajātakaṃ vitthāretvā kathesi. ‘‘Tadā hi so kukkuṭo ayaṃ padhānikatissatthero ahosi, ime pañca satā bhikkhū te māṇavā ahesuṃ, disāpāmokkho ācariyo ahamevā’’ti satthā imaṃ jātakaṃ vitthāretvā, ‘‘bhikkhave, paraṃ ovadantena nāma attā sudanto kātabbo. Evaṃ ovadanto hi sudanto hutvā dameti nāmā’’ti vatvā imaṃ gāthamāha –

He elaborated on this Jātaka of the Cock Crowing at the Wrong Time. "At that time, that cock was this Elder Tissa the Meditator, these five hundred monks were those young men, and the teacher Disāpāmokkha was I myself." The Teacher, having fully explained this birth story, said: "Monks, one who advises others should first make oneself well-tamed. For one who advises thus, being well-tamed, is truly one who tames." Then he spoke this verse:

159.

159.

‘‘Attānañce tathā kayirā, yathāññamanusāsati;

Sudanto vata dametha, attā hi kira duddamo’’ti.

If one would make oneself as one instructs others; then, being well-tamed, one may tame others, for the self, it is said, is difficult to tame.

Tassattho – yo hi bhikkhu ‘‘paṭhamayāmādīsu caṅkamitabba’’nti vatvā paraṃ ovadati, sayaṃ caṅkamanādīni adhiṭṭhahanto attānañce tathā kayirā, yathāññamanusāsati, evaṃ sante sudanto vata damethāti yena guṇena paraṃ anusāsati, tena attanā sudanto hutvā dameyya. Attā hi kira duddamoti ayañhi attā nāma duddamo. Tasmā yathā so sudanto hoti, tathā dametabboti.

Its meaning is this: A monk advises another, saying, 'One should walk in meditation during the first watch and so on.' He himself, undertaking walking meditation and so on, should make himself just as he instructs another. This being so, 'being well-tamed, one may indeed tame' means: with that quality by which he instructs another, he himself, being well-tamed, should tame. 'For the self, it is said, is difficult to tame' means: this self is indeed difficult to tame. Therefore, it should be tamed in such a way that it becomes well-tamed.

Desanāvasāne pañca satāpi te bhikkhū arahattaṃ pāpuṇiṃsūti.

At the end of the discourse, all five hundred of those monks attained Arahantship.

Padhānikatissattheravatthu tatiyaṃ.

The third story, the Story of the Elder Tissa the Meditator, is concluded.

4. Kumārakassapamātutherīvatthu

4. The Story of the Elder Kumārakassapa's Mother

Attā [Pg.92] hi attano nāthoti imaṃ dhammadesanaṃ satthā jetavane viharanto kumārakassapattherassa mātaraṃ ārabbha kathesi.

"One indeed is one's own refuge"—this Dhamma teaching was spoken by the Teacher while dwelling at Jetavana, concerning the mother of the Elder Kumārakassapa.

Sā kira rājagahanagare seṭṭhidhītā viññutaṃ pattakālato paṭṭhāya pabbajjaṃ yāci. Atha sā punappunaṃ yācamānāpi mātāpitūnaṃ santikā pabbajjaṃ alabhitvā vayappattā patikulaṃ gantvā patidevatā hutvā agāraṃ ajjhāvasi. Athassā na cirasseva kucchismiṃ gabbho patiṭṭhahi. Sā gabbhassa patiṭṭhitabhāvaṃ ajānitvāva sāmikaṃ ārādhetvā pabbajjaṃ yāci. Atha naṃ so mahantena sakkārena bhikkhunupassayaṃ netvā ajānanto devadattapakkhikānaṃ bhikkhunīnaṃ santike pabbājesi. Aparena samayena bhikkhuniyo tassā gabbhinibhāvaṃ ñatvā tāhi ‘‘kiṃ ida’’nti vuttā nāhaṃ, ayye, jānāmi ‘‘kimetaṃ’’, sīlaṃ vata me arogamevāti. Bhikkhuniyo taṃ devadattassa santikaṃ netvā ‘‘ayaṃ bhikkhunī saddhāpabbajitā, imissā mayaṃ gabbhassa patiṭṭhitabhāvaṃ jānāma, kālaṃ na jānāma, kiṃ dāni karomā’’ti pucchiṃsu. Devadatto ‘‘mā mayhaṃ ovādakārikānaṃ bhikkhunīnaṃ ayaso uppajjatū’’ti ettakameva cintetvā ‘‘uppabbājetha na’’nti āha. Taṃ sutvā sā daharā mā maṃ, ayye, nāsetha, nāhaṃ devadattaṃ uddissa pabbajitā, etha, maṃ satthu santikaṃ jetavanaṃ nethāti. Tā taṃ ādāya jetavanaṃ gantvā satthu ārocesuṃ. Satthā ‘‘tassā gihikāle gabbho patiṭṭhito’’ti jānantopi paravādamocanatthaṃ rājānaṃ pasenadikosalaṃ mahāanāthapiṇḍikaṃ cūḷaanāthapiṇḍikaṃ visākhāupāsikaṃ aññāni ca mahākulāni pakkosāpetvā upālittheraṃ āṇāpesi – ‘‘gaccha, imissā daharāya bhikkhuniyā catuparisamajjhe kammaṃ parisodhehī’’ti. Thero rañño purato visākhaṃ pakkosāpetvā taṃ adhikaraṇaṃ paṭicchāpesi. Sā sāṇipākāraṃ parikkhipāpetvā antosāṇiyaṃ tassā hatthapādanābhiudarapariyosānāni oloketvā māsadivase samānetvā ‘‘gihibhāve imāya gabbho laddho’’ti ñatvā therassa tamatthaṃ ārocesi. Athassā thero parisamajjhe parisuddhabhāvaṃ patiṭṭhāpesi. Sā aparena samayena padumuttarabuddhassa pādamūle patthitapatthanaṃ mahānubhāvaṃ puttaṃ vijāyi.

She, it is said, was the daughter of a wealthy merchant in the city of Rājagaha, and had been seeking ordination since she was old enough to understand. Yet, despite repeatedly asking her parents, she was unable to obtain ordination. When she came of age, she went to her husband’s home, became a devoted wife, and lived in the household. Not long after, she became pregnant. Unaware of her pregnancy, she pleased her husband and again sought ordination. Her husband, with great honor, took her to the nunnery and, not knowing the situation, had her ordained in the presence of the nuns who followed Devadatta. Later, when the nuns realized she was pregnant, they questioned her, saying, “What is this?” She replied, “Venerable ones, I do not know what this is. Surely my virtue is undefiled.” The nuns took her to Devadatta and asked, “This nun went forth out of faith. We know that she is pregnant, but we do not know the time of the conception. What should we do now?” Devadatta, thinking only, “Let no disgrace fall upon the nuns who follow my instruction,” said, “Expel her.” Hearing this, the young nun pleaded, “Venerable ones, do not destroy me! I did not go forth for Devadatta’s sake. Come, take me to the Teacher’s presence in Jetavana.” They took her to Jetavana and reported the matter to the Teacher. Though the Teacher knew the pregnancy had begun while she was still a laywoman, to dispel any false accusations, he summoned King Pasenadi of Kosala, the great Anāthapiṇḍika, the lesser Anāthapiṇḍika, the lay devotee Visākhā, and other prominent families. He then instructed the Elder Upāli, “Go, clear up this young nun’s case in the midst of the fourfold assembly.” The Elder had Visākhā summoned before the king and entrusted the matter to her. She had a cloth screen arranged, and inside the screen, examined the nun's hands, feet, navel, and abdomen, and determined the months and days. Realizing the pregnancy had occurred while she was still a laywoman, she reported the facts to the Elder. The Elder then declared her purity before the assembly. Later, she gave birth to a son of great power, an attainment she had wished for at the feet of the Buddha Padumuttara.

Athekadivasaṃ [Pg.93] rājā bhikkhunupassayasamīpena gacchanto dārakasaddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā, ‘‘deva, ekissā bhikkhuniyā putto jāto, tassesa saddo’’ti vutte taṃ kumāraṃ attano gharaṃ netvā dhātīnaṃ adāsi. Nāmaggahaṇadivase cassa kassapoti nāmaṃ katvā kumāraparihārena vaḍḍhitattā kumārakassapoti sañjāniṃsu. So kīḷāmaṇḍale dārake paharitvā ‘‘nimmātāpitikenamhā pahaṭā’’ti vutte rājānaṃ upasaṅkamitvā, ‘‘deva, maṃ ‘nimmātāpitiko’ti vadanti, mātaraṃ me ācikkhathā’’ti pucchitvā raññā dhātiyo dassetvā ‘‘imā te mātaro’’ti vutte ‘‘na ettikā me mātaro, ekāya me mātarā bhavitabbaṃ, taṃ me ācikkhathā’’ti āha. Rājā ‘‘na sakkā imaṃ vañcetu’’nti cintetvā, tāta, tava mātā bhikkhunī, tvaṃ mayā bhikkhunupassayā ānītoti. So tāvatakeneva samuppannasaṃvego hutvā, ‘‘tāta, pabbājetha ma’’nti āha. Rājā ‘‘sādhu, tātā’’ti taṃ mahantena sakkārena satthu santike pabbājesi. So laddhūpasampado kumārakassapattheroti paññāyi. So satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamitvā visesaṃ nibbattetuṃ asakkonto ‘‘puna kammaṭṭhānaṃ visesetvā gahessāmī’’ti satthu santikaṃ gantvā andhavane vihāsi.

Then one day, while the king was passing near the nuns' residence, he heard the sound of a child and asked, "What is this?" When he was told, "Your Majesty, a nun has given birth to a son, and that is his cry," he took the boy to his own palace and gave him to nurses. On the naming day, they named him Kassapa, and because he was raised with princely care, he became known as Kumārakassapa. While playing in the playground, he struck some children, and they said, "We have been struck by one who has neither mother nor father!" Hearing this, he went to the king and asked, "Your Majesty, they call me 'one without mother or father.' Tell me who my mother is." The king showed him the nurses and said, "These are your mothers." But he replied, "So many are not my mothers. I must have one mother—tell me who she is." Thinking, "It is not possible to deceive him," the king said, "Dear son, your mother is a nun. I brought you from the nuns' residence." Just by that, he was filled with spiritual urgency and said, "Father, have me ordained." The king agreed, "Very well, dear son," and with great honor, had him ordained in the presence of the Teacher. Having received higher ordination, he became known as the Elder Kumārakassapa. He took a meditation subject from the Teacher, entered the forest, and strove, but being unable to bring about a special attainment, he thought, "I will again take a more refined meditation subject," went to the Teacher's presence, and dwelt in the Andhavana, the Blind Forest.

Atha naṃ kassapabuddhakāle ekato samaṇadhammaṃ katvā anāgāmiphalaṃ patvā brahmaloke nibbattabhikkhu brahmalokato āgantvā pannarasa pañhe pucchitvā ‘‘ime pañhe ṭhapetvā satthāraṃ añño byākātuṃ samattho nāma natthi, gaccha, satthu santike imesaṃ atthaṃ uggaṇhā’’ti uyyojesi. So tathā katvā pañhavissajjanāvasāne arahattaṃ pāpuṇi. Tassa pana nikkhantadivasato paṭṭhāya dvādasa vassāni mātubhikkhuniyā akkhīhi assūni pavattiṃsu. Sā puttaviyogadukkhitā assutinteneva mukhena bhikkhāya caramānā antaravīthiyaṃ theraṃ disvāva, ‘‘putta, puttā’’ti viravantī taṃ gaṇhituṃ upadhāvamānā parivattitvā pati. Sā thanehi khīraṃ muñcantehi uṭṭhahitvā allacīvarā gantvā theraṃ gaṇhi. So cintesi – ‘‘sacāyaṃ mama santikā madhuravacanaṃ labhissati, vinassissati. Thaddhameva katvā imāya saddhiṃ sallapissāmī’’ti. Atha naṃ āha – ‘‘kiṃ karontī vicarasi, sinehamattampi chindituṃ na sakkosī’’ti. Sā ‘‘aho kakkhaḷā therassa [Pg.94] kathā’’ti cintetvā ‘‘kiṃ vadesi, tātā’’ti vatvā punapi tena tatheva vuttā cintesi – ‘‘ahaṃ imassa kāraṇā dvādasa vassāni assūni sandhāretuṃ na sakkomi, ayaṃ panevaṃ thaddhahadayo, kiṃ me iminā’’ti puttasinehaṃ chinditvā taṃdivasameva arahattaṃ pāpuṇi.

Then, a monk who, in the time of Kassapa Buddha, had practiced the duties of a monk together with him, attained the fruit of non-returning and was reborn in the Brahma world. Coming from the Brahma world, he asked fifteen questions and then sent him forth, saying: 'Apart from the Teacher, there is no one else capable of answering these questions. Go, learn their meaning in the presence of the Teacher.' He did so, and at the conclusion of the answering of the questions, he attained Arahantship. From the day he went forth, for twelve years, tears flowed from the eyes of his mother, the bhikkhunī. She, afflicted by the sorrow of separation from her son, was wandering for alms with a tear-soaked face when she saw the elder in the middle of the street. Crying out, 'My son, my son!' she ran towards him to seize him, but she stumbled and fell. With milk flowing from her breasts, she rose, and with her robes wet, she went and seized the elder. He thought: 'If she receives sweet words from me, she will be ruined. I will speak harshly to her.' Then he said to her: 'What are you doing, wandering about? Can you not even cut off this mere affection?' She thought, 'Oh, how harsh are the elder's words!' and said, 'What are you saying, dear son?' But when he spoke to her in the same way again, she reflected: 'For his sake, I could not hold back my tears for twelve years, yet he is so hard-hearted. What use is he to me?' Cutting off her affection for her son, she attained Arahantship that very day.

Aparena samayena dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, devadattena evaṃ upanissayasampanno kumārakassapo ca therī ca nāsitā, satthā pana tesaṃ patiṭṭhā jāto, aho buddhā nāma lokānukampakā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva ahaṃ imesaṃ paccayo patiṭṭhā jāto, pubbepi nesaṃ ahaṃ patiṭṭhā ahosiṃyevā’’ti vatvā –

At a later time, the monks raised a topic of discussion in the Dhamma hall: 'Venerable sirs, Kumārakassapa and the elder nun, who were so endowed with supporting conditions, were ruined by Devadatta. The Teacher, however, became their support. Ah, how compassionate towards the world are the Buddhas!' The Teacher arrived and asked, 'Monks, for what discussion are you gathered together now?' When they told him which one, he said: 'Monks, it is not only now that I have become their support and refuge; in the past, too, I was their support.' Having said this:

‘‘Nigrodhameva seveyya, na sākhamupasaṃvase;

Nigrodhasmiṃ mataṃ seyyo, yañce sākhasmi jīvita’’nti. (jā. 1.1.12;

1.10.81) –

“One should attend only upon the Nigrodha deer, not resort to the Sākha. Better is death with the Nigrodha, than the life one has with the Sākha.”

Imaṃ nigrodhajātakaṃ vitthārena kathetvā ‘‘tadā sākhamigo devadatto ahosi, parisāpissa devadattaparisā, vārappattā migadhenu therī ahosi, putto kumārakassapo, gabbhinīmigiyā jīvitaṃ pariccajitvā gato nigrodhamigarājā pana ahamevā’’ti jātakaṃ samodhānetvā puttasinehaṃ chinditvā theriyā attanāva attano patiṭṭhānakatabhāvaṃ pakāsento, ‘‘bhikkhave, yasmā parassa attani ṭhitena saggaparāyaṇena vā maggaparāyaṇena vā bhavituṃ na sakkā, tasmā attāva attano nātho, paro kiṃ karissatī’’ti vatvā imaṃ gāthamāha –

Having related this Nigrodha Jātaka in detail, he identified the characters of the Jātaka: 'At that time, the Sākha deer was Devadatta, and his herd was Devadatta's following. The doe whose turn it was to be killed was the elder nun, her son was Kumārakassapa, and the Nigrodha, the king of the deer, who went, having given up his life for the pregnant doe, was I myself.' Then, showing how the elder nun, by severing her affection for her son, had made herself her own refuge, he said: 'Monks, since it is not possible for another to attain a heavenly destiny or the path by means of what is established in oneself, therefore, one is indeed one's own protector. What can another do?' Having said this, he spoke this verse:

160.

160.

‘‘Attā hi attano nātho, ko hi nātho paro siyā;

Attanā hi sudantena, nāthaṃ labhati dullabha’’nti.

“Oneself is indeed one's own protector; for who else could the protector be? By oneself well-tamed, one obtains a protector difficult to find.”

Tattha nāthoti patiṭṭhā. Idaṃ vuttaṃ hoti – yasmā attani ṭhitena attasampannena kusalaṃ katvā saggaṃ vā pāpuṇituṃ, maggaṃ vā bhāvetuṃ, phalaṃ vā sacchikātuṃ sakkā. Tasmā hi attāva attano patiṭṭhā hoti, paro ko nāma kassa patiṭṭhā siyā. Attanā eva hi sudantena nibbisevanena [Pg.95] arahattaphalasaṅkhātaṃ dullabhaṃ nāthaṃ labhati. Arahattañhi sandhāya idha ‘‘nāthaṃ labhati dullabha’’nti vuttaṃ.

Herein, 'protector' means refuge. This is what is meant: because by one who is established in oneself, endowed with self-mastery, having done wholesome deeds, it is possible to reach heaven, or to develop the path, or to realize the fruit. Therefore, oneself is indeed one's own refuge. Who else could be a refuge for whom? For by oneself well-tamed, through non-indulgence, one obtains the difficult-to-find protector designated as the fruit of Arahantship. For it is with reference to Arahantship that it is said here: 'one obtains a protector difficult to find.'

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Kumārakassapamātutherīvatthu catutthaṃ.

The Story of the Elder Nun, the Mother of Kumārakassapa: The Fourth.

5. Mahākālaupāsakavatthu

5. The Story of the Lay Follower Mahākāla

Attanā hi kataṃ pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ mahākālaṃ nāma sotāpannaupāsakaṃ ārabbha kathesi.

The Teacher, while residing at Jetavana, spoke this Dhamma discourse, beginning with “For evil is done by oneself,” concerning a lay follower named Mahākāla, a stream-enterer.

So kira māsassa aṭṭhadivasesu uposathiko hutvā vihāre sabbarattiṃ dhammakathaṃ suṇāti. Atha rattiṃ corā ekasmiṃ gehe sandhiṃ chinditvā bhaṇḍakaṃ gahetvā lohabhājanasaddena pabuddhehi sāmikehi anubaddhā gahitabhaṇḍaṃ chaḍḍetvā palāyiṃsu. Sāmikāpi te anubandhiṃsuyeva, te disā pakkhandiṃsu. Eko pana vihāramaggaṃ gahetvā mahākālassa rattiṃ dhammakathaṃ sutvā pātova pokkharaṇitīre mukhaṃ dhovantassa purato bhaṇḍikaṃ chaḍḍetvā palāyi. Core anubandhitvā āgatamanussā bhaṇḍikaṃ disvā ‘‘tvaṃ no gehasandhiṃ chinditvā bhaṇḍikaṃ haritvā dhammaṃ suṇanto viya vicarasī’’ti taṃ gahetvā pothetvā māretvā chaḍḍetvā agamiṃsu. Atha naṃ pātova pānīyaghaṭaṃ ādāya gatā daharasāmaṇerā disvā ‘‘vihāre dhammakathaṃ sutvā sayitaupāsako ayuttaṃ maraṇaṃ labhatī’’ti vatvā satthu ārocesuṃ. Satthā ‘‘āma, bhikkhave, imasmiṃ attabhāve kālena appatirūpaṃ maraṇaṃ laddhaṃ, pubbe katakammassa pana tena yuttameva laddha’’nti vatvā tehi yācito tassa pubbakammaṃ kathesi –

It is said that on the Uposatha days of the month, he would observe the precepts and spend the whole night listening to a Dhamma talk in the monastery. Then, during the night, thieves broke into a house by cutting a breach, took some goods, and fled, pursued by the owners who were awakened by the sound of metal vessels. The thieves abandoned the stolen goods and ran away. The owners also chased after them, and the thieves scattered in different directions. One of them, however, took the path toward the monastery and threw down the bundle in front of Mahākāla, who, having listened to the Dhamma talk at night, was washing his face at the pond’s edge at dawn, and fled. The people who had come pursuing the thieves, seeing the bundle, said, “You broke into our house, stole the goods, and now wander about as if listening to the Dhamma!” They seized him, beat him, killed him, and left him there. At dawn, young novices who had gone to fetch water saw him. They said, “This lay follower, who was sleeping in the monastery after listening to the Dhamma talk, has met an unjust death,” and reported it to the Teacher. The Teacher said, “Indeed, monks, in this life, this man has met an unsuitable death, but for the deed he had done in the past, it was fitting.” When asked by them, he then recounted the man’s past deed:

Atīte kira bārāṇasirañño vijite ekassa paccantagāmassa aṭavimukhe corā paharanti. Rājā aṭavimukhe ekaṃ rājabhaṭaṃ ṭhapesi, so bhatiṃ gahetvā manusse orato pāraṃ neti, pārato oraṃ āneti. Atheko manusso abhirūpaṃ attano bhariyaṃ cūḷayānakaṃ āropetvā [Pg.96] taṃ ṭhānaṃ agamāsi. Rājabhaṭo taṃ itthiṃ disvāva sañjātasineho tena ‘‘aṭaviṃ no, sāmi, atikkāmehī’’ti vuttepi ‘‘idāni vikālo, pātova atikkāmessāmī’’ti āha. So sakālo, sāmi, idāneva no nehīti. Nivatta, bho, amhākaṃyeva gehe āhāro ca nivāso ca bhavissatīti. So neva nivattituṃ icchi. Itaro purisānaṃ saññaṃ datvā yānakaṃ nivattāpetvā anicchantasseva dvārakoṭṭhake nivāsaṃ datvā āhāraṃ paṭiyādāpesi. Tassa pana gehe ekaṃ maṇiratanaṃ atthi. So taṃ tassa yānakantare pakkhipāpetvā paccūsakāle corānaṃ paviṭṭhasaddaṃ kāresi. Athassa purisā ‘‘maṇiratanaṃ, sāmi, corehi haṭa’’nti ārocesuṃ. So gāmadvāresu ārakkhaṃ ṭhapetvā ‘‘antogāmato nikkhamante vicinathā’’ti āha. Itaropi pātova yānakaṃ yojetvā pāyāsi. Athassa yānakaṃ sodhentā attanā ṭhapitaṃ maṇiratanaṃ disvā santajjetvā ‘‘tvaṃ maṇiṃ gahetvā palāyasī’’ti pothetvā ‘‘gahito no, sāmi, coro’’ti gāmabhojakassa dassesuṃ. So ‘‘bhatakassa vata me gehe nivāsaṃ datvā bhattaṃ dinnaṃ, maṇiṃ gahetvā gato, gaṇhatha naṃ pāpapurisa’’nti pothāpetvā māretvā chaḍḍāpesi. Idaṃ tassa pubbakammaṃ. So tato cuto avīcimhi nibbattitvā tattha dīgharattaṃ paccitvā vipākāvasesena attabhāvasate tatheva pothito maraṇaṃ pāpuṇi.

In the past, it is said, in the kingdom of the King of Benares, at the entrance to a forest near a border village, robbers used to attack. The king stationed a royal guard at the forest entrance. Taking his wages, the guard would escort people from this side to the other and bring them back from the other side to this one. One day, a man arrived there with his beautiful wife, having seated her in a small carriage. As soon as the royal guard saw that woman, he conceived a passion for her. Though the man said, “Sir, have us cross the forest,” he replied, “It is an unsuitable time now; I will have you cross early in the morning.” The man said, “It is a suitable time, sir. Take us across now.” The guard said, “Turn back, friend. You shall have food and lodging in our very house.” But the man did not wish to turn back. The guard, giving a signal to his men, had the carriage turned around. Against the man’s will, he provided lodging in the gatehouse and arranged for food. Now, in that guard’s house, there was a precious jewel. The guard had it placed inside the man's carriage and at dawn, made a noise as if robbers had entered. Then his men reported, “Sir, robbers have taken the jewel!” The guard posted guards at the village gates and ordered, “Search anyone leaving the village!” The other man, early in the morning, yoked his carriage and set out. While inspecting the carriage, the guards found the jewel that the guard himself had placed there. Threatening him, they beat him, shouting, “You stole the jewel and are trying to flee!” They showed him to the village headman, saying, “We have caught the thief, sir!” The headman declared, “Alas, in the house of my hireling, he was given lodging and food, yet he has taken the jewel and departed. Seize that evil man!” He had him beaten to death and his body discarded. This was his past deed. After passing away from there, he was reborn in Avīci Hell, where he was tormented for a long time. Due to the remaining effect of that kamma, in a hundred existences he was beaten to death in the same way.

Evaṃ satthā mahākālassa pubbakammaṃ dassetvā, ‘‘bhikkhave, evaṃ ime satte attanā katapāpakammameva catūsu apāyesu abhimatthatī’’ti vatvā imaṃ gāthamāha –

Thus, the Teacher, having shown the past kamma of Mahākāla, said, “Monks, in this way, the evil kamma done by themselves indeed crushes these beings in the four woeful states.” Then he spoke this verse:

161.

161.

‘‘Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;

Abhimatthati dummedhaṃ, vajiraṃvasmamayaṃ maṇi’’nti.

Evil is done by oneself, born of oneself, arisen from oneself; it crushes the one of little wisdom, as a diamond crushes a gem made of stone.

Tattha vajiraṃvasmamayaṃ maṇinti vajiraṃva asmamayaṃ maṇiṃ. Idaṃ vuttaṃ hoti – yathā pāsāṇamayaṃ pāsāṇasambhavaṃ vajiraṃ tameva asmamayaṃ maṇiṃ attano uṭṭhānaṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ khāditvā chiddaṃ chiddaṃ khaṇḍaṃ khaṇḍaṃ katvā aparibhogaṃ karoti, evameva attanā kataṃ attani jātaṃ attasambhavaṃ [Pg.97] pāpaṃ dummedhaṃ nippaññaṃ puggalaṃ catūsu apāyesu abhimatthati kantati viddhaṃsetīti.

Herein, `vajiraṃvasmamayaṃ maṇiṃ` means `vajiraṃ iva asmamayaṃ maṇiṃ`. This is what is meant: just as a diamond, which is stone-made and stone-originated, wears away that very stone-made gem—the stone-gem designated as its own place of arising—making it full of holes and pieces, rendering it unusable; even so, evil done by oneself, born in oneself, originating from oneself, crushes, cuts, and destroys the foolish, unwise person in the four states of misery.

Desanāvasāne sampattabhikkhū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, the assembled monks attained the fruit of stream-entry and so forth.

Mahākālaupāsakavatthu pañcamaṃ.

The Story of the Lay Follower Mahākāla, the fifth.

6. Devadattavatthu

6. The Story of Devadatta

Yassa accantadussīlyanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto devadattaṃ ārabbha kathesi.

While dwelling in the Veḷuvana monastery, the Teacher delivered this Dhamma discourse beginning with the words, `Yassa accantadussīlyaṃ`, concerning Devadatta.

Ekasmiñhi divase bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, devadatto dussīlo pāpadhammo dussīlyakāraṇena vaḍḍhitāya taṇhāya ajātasattuṃ saṅgaṇhitvā mahantaṃ lābhasakkāraṃ nibbattetvā ajātasattuṃ pituvadhe samādapetvā tena saddhiṃ ekato hutvā nānappakārena tathāgatassa vadhāya parisakkatī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi devadatto nānappakārena mayhaṃ vadhāya parisakkatī’’ti vatvā kuruṅgamigajātakādīni (jā. 1.2.111-2) kathetvā, ‘‘bhikkhave, accantadussīlapuggalaṃ nāma dussīlyakāraṇā uppannā taṇhā māluvā viya sālaṃ pariyonandhitvā sambhañjamānā nirayādīsu pakkhipatī’’ti vatvā imaṃ gāthāmāha –

Indeed, on a certain day, the monks raised a discussion in the Dhamma hall: 'Friends, Devadatta is immoral and of evil nature. By increasing his craving, the very cause of his immorality, he has won over King Ajātasattu, generated great gain and honor, incited King Ajātasattu to patricide, and having become one with him, now strives in various ways to kill the Tathāgata.' The Teacher arrived and asked, 'Monks, for what talk are you now assembled?' When it was said, 'For this particular talk,' he replied, 'Monks, not only now, but in the past as well, Devadatta strove in various ways to kill me.' Then, having related the Kuruṅgamiga Jātaka and others, he said, 'Monks, for a person who is utterly immoral, the craving that arises from immorality, like a māluvā creeper entangling and destroying a sāla tree, casts him into hell and other woeful states.' Having said this, he spoke this verse:

162.

162.

‘‘Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;

Karoti so tathattānaṃ, yathā naṃ icchatī diso’’ti.

For whom utter immorality is spread over, like a māluvā creeper over a sāla tree, he does to himself that which an enemy would wish for him.

Tattha accantadussīlyanti ekantadussīlabhāvo. Gihī vā jātito paṭṭhāya dasa akusalakammapathe karonto, pabbajito vā upasampannadivasato paṭṭhāya garukāpattiṃ āpajjamāno accantadussīlo nāma. Idha pana yo dvīsu tīsu attabhāvesu dussīlo, etassa gatiyā āgataṃ dussīlabhāvaṃ sandhāyetaṃ vuttaṃ. Dussīlabhāvoti cettha dussīlassa cha [Pg.98] dvārāni nissāya uppannā taṇhā veditabbā. Māluvā sālamivotthatanti yassa puggalassa taṃ taṇhāsaṅkhātaṃ dussīlyaṃ yathā nāma māluvā sālaṃ ottharantī deve vassante pattehi udakaṃ sampaṭicchitvā sambhañjanavasena sabbatthakameva pariyonandhati, evaṃ attabhāvaṃ otthataṃ pariyonandhitvā ṭhitaṃ. So māluvāya sambhañjitvā bhūmiyaṃ pātiyamāno rukkho viya tāya dussīlyasaṅkhātāya taṇhāya sambhañjitvā apāyesu pātiyamāno, yathā naṃ anatthakāmo diso icchati, tathā attānaṃ karoti nāmāti attho.

Therein, `accantadussīlyaṃ` means the state of being utterly immoral. A householder who, from birth onwards, commits the ten unwholesome courses of action, or a monk who, from the day of his higher ordination, commits a grave offense, is called one who is utterly immoral. Here, however, this was said with reference to the state of immorality that has come about through the tendency of one who has been immoral for two or three existences. And here, by 'the state of immorality,' the craving that arises dependent on the six doors of an immoral person is to be understood. As for `māluvā sālamivotthataṃ`: for a certain person, that immorality called craving stands, having covered and oppressed his individual existence, just as a māluvā creeper, when it rains, receives water with its leaves and, by means of breaking and destroying, completely covers and entwines the sāla tree all around. Just as a tree is broken by the māluvā creeper and made to fall to the ground, so too is that person broken by that craving called immorality and made to fall into the woeful states. He indeed does to himself just as an enemy who desires his ruin would wish. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Devadattavatthu chaṭṭhaṃ.

The Sixth Story, that of Devadatta.

7. Saṅghabhedaparisakkanavatthu

7. The Story of the Effort to Cause a Schism in the Sangha

Sukarānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto saṅghabhedaparisakkanaṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, spoke this Dhamma discourse beginning with 'Sukarāni' concerning the effort to cause a schism in the Sangha.

Ekadivasañhi devadatto saṅghabhedāya parisakkanto āyasmantaṃ ānandaṃ piṇḍāya carantaṃ disvā attano adhippāyaṃ ārocesi. Taṃ sutvā thero satthu santikaṃ gantvā bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. Disvā yenāhaṃ tenupasaṅkami, upasaṅkamitvā maṃ etadavoca – ‘ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghena uposathaṃ karissāmi saṅghakammañcā’ti. Ajja bhagavā devadatto saṅghaṃ bhindissati, uposathañca karissati saṅghakammāni cā’’ti. Evaṃ vutte satthā –

Indeed, one day, Devadatta, while making an effort to cause a schism in the Sangha, saw the Venerable Ānanda walking for alms and informed him of his intention. Having heard this, the Elder went to the Teacher's presence and said this to the Blessed One: 'Venerable sir, this morning, having dressed, I took my bowl and robe and entered Rājagaha for alms. Venerable sir, Devadatta saw me walking for alms in Rājagaha. Having seen me, he approached where I was, and having approached, he said this to me: “From today onwards, friend Ānanda, I will perform the Uposatha and the acts of the Sangha apart from the Blessed One and apart from the community of monks.” Today, Blessed One, Devadatta will split the Sangha, and he will perform the Uposatha and the acts of the Sangha.' When this was said, the Teacher—

‘‘Sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ;

Pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkara’’nti. (udā. 48) –

Good is easy for the good, good is difficult for the evil; evil is easy for the evil, evil is difficult for the noble.

Imaṃ [Pg.99] udānaṃ udānetvā, ‘‘ānanda, attano ahitakammaṃ nāma sukaraṃ, hitakammameva dukkara’’nti vatvā imaṃ gāthamāha –

Having uttered this inspired utterance, he said, 'Ānanda, an act that is not beneficial to oneself is easy to do, but an act that is beneficial is indeed difficult to do.' Having said this, he spoke this verse:

163.

163.

‘‘Sukarāni asādhūni, attano ahitāni ca;

Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkara’’nti.

Easy to do are unwholesome things, and things not beneficial to oneself; but that which is indeed beneficial and wholesome, that is extremely difficult to do.

Tassattho – yāni kammāni asādhūni sāvajjāni apāyasaṃvattanikattāyeva attano ahitāni ca honti, tāni sukarāni. Yaṃ pana sugatisaṃvattanikattā attano hitañca anavajjatthena sādhuñca sugatisaṃvattanikañceva nibbānasaṃvattanikañca kammaṃ, taṃ pācīnaninnāya gaṅgāya ubbattetvā pacchāmukhakaraṇaṃ viya atidukkaranti.

Its meaning is this: Whatever actions are unwholesome, blameworthy, and, because they lead to the lower realms, are also unbeneficial to oneself, those are easy to do. But whatever action is beneficial to oneself, wholesome because it is blameless, and leads to a good destination and to Nibbāna, that is extremely difficult, like turning back the Ganges, which flows to the east, to make it flow westward.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Saṅghabhedaparisakkanavatthu sattamaṃ.

The seventh, the Story of the Effort to Cause a Schism in the Sangha, is finished.

8. Kālattheravatthu

8. The Story of the Elder Kāla

Yo sāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto kālattheraṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, spoke this Dhamma discourse beginning with 'Yo sāsanaṃ' concerning the Elder Kāla.

Sāvatthiyaṃ kirekā itthī mātuṭṭhāne ṭhatvā taṃ theraṃ upaṭṭhahi. Tassā paṭivissakagehe manussā satthu santike dhammaṃ sutvā āgantvā ‘‘aho buddhā nāma acchariyā, aho dhammadesanā madhurā’’ti pasaṃsanti. Sā itthī tesaṃ kathaṃ sutvā, ‘‘bhante, ahampi satthu dhammadesanaṃ sotukāmā’’ti tassa ārocesi. So ‘‘tattha mā gamī’’ti taṃ nivāresi. Sā punadivase punadivasepīti yāvatatiyaṃ tena nivāriyamānāpi sotukāmāva ahosi. Kasmā so panetaṃ nivāresīti? Evaṃ kirassa ahosi – ‘‘satthu santike dhammaṃ sutvā mayi bhijjissatī’’ti. Sā ekadivasaṃ pātova bhuttapātarāsā uposathaṃ samādiyitvā, ‘‘amma, sādhukaṃ ayyaṃ pariviseyyāsī’’ti dhītaraṃ āṇāpetvā vihāraṃ agamāsi. Dhītāpissā taṃ bhikkhuṃ āgatakāle parivisitvā ‘‘kuhiṃ mahāupāsikā’’ti vuttā ‘‘dhammassavanāya [Pg.100] vihāraṃ gatā’’ti āha. So taṃ sutvāva kucchiyaṃ uṭṭhitena ḍāhena santappamāno ‘‘idāni sā mayi bhinnā’’ti vegena gantvā satthu santike dhammaṃ suṇamānaṃ disvā satthāraṃ āha, ‘‘bhante, ayaṃ itthī dandhā sukhumaṃ dhammakathaṃ na jānāti, imissā khandhādipaṭisaṃyuttaṃ sukhumaṃ dhammakathaṃ akathetvā dānakathaṃ vā sīlakathaṃ vā kathetuṃ vaṭṭatī’’ti. Satthā tassajjhāsayaṃ viditvā ‘‘tvaṃ duppañño pāpikaṃ diṭṭhiṃ nissāya buddhānaṃ sāsanaṃ paṭikkosasi. Attaghātāyeva vāyamasī’’ti vatvā imaṃ gāthamāha –

At Sāvatthī, it is said, a certain woman, standing in the place of a mother, attended to that elder. People from a neighboring house, having heard the Dhamma in the Teacher's presence, would return and praise it, saying: 'Ah, the Buddhas are wonderful! Ah, how sweet is the Dhamma discourse!' Having heard their talk, that woman informed him, 'Venerable sir, I too am desirous of hearing the Teacher's Dhamma discourse.' He prevented her, saying, 'Do not go there.' Though she was prevented by him thus up to the third time on subsequent days, she remained desirous of hearing it. Why did he prevent her? It is said this was his thought: 'Having heard the Dhamma in the Teacher's presence, her faith in me will be broken.' One day, early in the morning, having eaten her morning meal and undertaken the Uposatha observance, she instructed her daughter, 'My dear, attend to the venerable one well,' and went to the monastery. Her daughter also, when the monk arrived, attended to him. When he asked, 'Where is the great female lay supporter?' she replied, 'She has gone to the monastery to hear the Dhamma.' As soon as he heard that, tormented by a burning that arose in his belly, he thought, 'Now she has broken with me.' Going with haste, he saw her listening to the Dhamma in the Teacher's presence and said to the Teacher, 'Venerable sir, this woman is slow-witted; she does not understand a subtle Dhamma talk. It is fitting to speak to her on the subject of giving or the subject of virtue, without speaking on the subtle Dhamma connected with the aggregates and so on.' The Teacher, knowing his intention, said: 'You of little wisdom, relying on a wrong view, you disparage the teaching of the Buddhas. You strive only for your own destruction.' Having said this, he spoke this verse:

164.

164.

‘‘Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;

Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;

Phalāni kaṭṭhakasseva, attaghātāya phallatī’’ti.

The person of little wisdom who, relying on a wrong view, disparages the teaching of the Arahants, the Noble Ones who live by the Dhamma, bears fruit for his own destruction, just like the fruit of the bamboo.

Tassattho – yo dummedho puggalo attano sakkārahānibhayena pāpikaṃ diṭṭhiṃ nissāya ‘‘dhammaṃ vā sossāma, dānaṃ vā dassāmā’’ti vadante paṭikkosanto arahataṃ ariyānaṃ dhammajīvinaṃ buddhānaṃ sāsanaṃ paṭikkosati, tassa taṃ paṭikkosanaṃ sā ca pāpikā diṭṭhi veḷusaṅkhātassa kaṭṭhakassa phalāni viya hoti. Tasmā yathā kaṭṭhako phalāni gaṇhanto attaghātāya phallati, attano ghātatthameva phalati, evaṃ sopi attaghātāya phallatīti. Vuttampi cetaṃ –

Its meaning is this: Whatever person of little wisdom, out of fear of the decline of his own honor and offerings, relying on a wrong view, disparages those who say, 'We will listen to the Dhamma,' or 'We will give alms,' he thereby disparages the teaching of the Buddhas, who are Arahants, Noble Ones, living by the Dhamma. For him, that disparagement and that wrong view are like the fruits of the tree known as bamboo. Therefore, just as the bamboo, when it produces fruit, fruits for its own destruction—it fruits only for its own destruction—so too does that person fruit for his own destruction. And this has also been said:

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. (cūḷava. 335;

a. ni. 4.68);

Indeed, its fruit destroys the plantain tree, its fruit the bamboo, its fruit the reed; honor destroys a worthless person, just as the fetus destroys the she-mule.

Desanāvasāne upāsikā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the female lay supporter was established in the fruit of stream-entry, and the Dhamma discourse was beneficial for the assembled congregation as well.

Kālattheravatthu aṭṭhamaṃ.

The eighth, the Story of the Elder Kāla, is finished.

9. Cūḷakālaupāsakavatthu

9. The Story of the Lay Follower Cūḷakāla

Attanā [Pg.101] hi katanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷakālaṃ upāsakaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse, beginning with 'Attanā hi kataṃ,' concerning the lay follower Cūḷakāla.

Ekadivasañhi mahākālavatthusmiṃ vuttanayeneva umaṅgacorā sāmikehi anubaddhā rattiṃ vihāre dhammakathaṃ sutvā pātova vihārā nikkhamitvā sāvatthiṃ āgacchantassa tassa upāsakassa purato bhaṇḍikaṃ chaḍḍetvā palāyiṃsu. Manussā taṃ disvā ‘‘ayaṃ rattiṃ corakammaṃ katvā dhammaṃ suṇanto viya carati, gaṇhatha na’’nti taṃ pothayiṃsu. Kumbhadāsiyo udakatitthaṃ gacchamānā taṃ disvā ‘‘apetha, sāmi, nāyaṃ evarūpaṃ karotī’’ti taṃ mocesuṃ. So vihāraṃ gantvā, ‘‘bhante, ahamhi manussehi nāsito, kumbhadāsiyo me nissāya jīvitaṃ laddha’’nti bhikkhūnaṃ ārocesi. Bhikkhū tathāgatassa tamatthaṃ ārocesuṃ. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, cūḷakālaupāsako kumbhadāsiyo ceva nissāya, attano ca akaraṇabhāvena jīvitaṃ labhi. Ime hi nāma sattā attanā pāpakammaṃ katvā nirayādīsu attanāva kilissanti, kusalaṃ katvā pana sugatiñceva nibbānañca gacchantā attanāva visujjhantī’’ti vatvā imaṃ gāthamāha –

Indeed, one day, in the same manner as was related in the story of Mahākāla, tunnel thieves, being pursued by the owners, after listening to the Dhamma talk at the monastery at night, left the monastery early in the morning. They dropped a bundle of goods in front of that lay follower as he was coming to Sāvatthī and fled. Seeing him, people said, 'This man commits theft at night and then goes about as if listening to the Dhamma. Seize him!' and they beat him. Female water-carriers, going to the watering place, saw this and said, 'Sirs, stand aside. This man does not do such a thing,' and they had him released. He went to the monastery and reported to the monks, 'Venerable sirs, I was nearly killed by the people; my life was saved on account of the female water-carriers.' The monks reported this matter to the Tathāgata. The Teacher, having heard their account, said, 'Monks, the lay follower Cūḷakāla obtained his life on account of the female water-carriers and also because of the fact that he had not done evil. Indeed, these beings, having done an evil deed by themselves, are defiled by themselves alone in hell and so on. But having done a wholesome deed, they are purified by themselves alone unto a happy destiny and Nibbāna.' Having said this, he spoke this verse:

165.

165.

‘‘Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil not done; by oneself, indeed, is one purified. Purity and impurity are personal matters; no one can purify another.

Tassattho – yena attanā akusalakammaṃ kataṃ hoti, so catūsu apāyesu dukkhaṃ anubhavanto attanāva saṃkilissati. Yena pana attanā akataṃ pāpaṃ, so sugatiñceva nibbānañca gacchanto attanāva visujjhati. Kusalakammasaṅkhātā suddhi akusalakammasaṅkhātā ca asuddhi paccattaṃ kārakasattānaṃ attaniyeva vipaccati. Añño puggalo aññaṃ puggalaṃ na visodhaye neva visodheti, na kilesetīti vuttaṃ hoti.

The meaning of this is: The person by whom an unwholesome deed is done, that person, experiencing suffering in the four woeful states, is defiled by themselves alone. But the person by whom evil is not done, that person, going to a happy destiny and to Nibbāna, is purified by themselves alone. Purity, known as wholesome kamma, and impurity, known as unwholesome kamma, are individual to the beings who are the doers and ripen only within themselves. Another person does not purify another, nor does another defile another—this is what is meant.

Desanāvasāne [Pg.102] cūḷakālo sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, Cūḷakāla was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the assembled congregation as well.

Cūḷakālaupāsakavatthu navamaṃ.

The ninth, the Story of the Lay Follower Cūḷakāla, is finished.

10. Attadatthattheravatthu

10. The Story of the Elder Attadattha

Attadatthanti imaṃ dhammadesanaṃ satthā jetavane viharanto attadatthattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this discourse beginning with 'Attadatthaṃ' concerning the elder Attadattha.

Satthārā hi parinibbānakāle, ‘‘bhikkhave, ahaṃ ito catumāsaccayena parinibbāyissāmī’’ti vutte uppannasaṃvegā sattasatā puthujjanā bhikkhū satthu santikaṃ avijahitvā ‘‘kiṃ nu kho, āvuso, karissāmā’’ti sammantayamānā vicaranti. Attadatthatthero pana cintesi – ‘‘satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva arahattatthāya vāyamissāmī’’ti. So bhikkhūnaṃ santikaṃ na gacchati. Atha naṃ bhikkhū ‘‘kasmā, āvuso, tvaṃ neva amhākaṃ santikaṃ āgacchasi, na kiñci mantesī’’ti vatvā satthu santikaṃ netvā ‘‘ayaṃ, bhante, evaṃ nāma karotī’’ti ārocayiṃsu. So satthārāpi ‘‘kasmā evaṃ karosī’’ti vutte ‘‘tumhe kira, bhante, catumāsaccayena parinibbāyissatha, ahaṃ tumhesu dharantesuyeva arahattappattiyā vāyamissāmī’’ti. Satthā tassa sādhukāraṃ datvā, ‘‘bhikkhave, yassa mayi sineho atthi, tena attadatthena viya bhavituṃ vaṭṭati. Na hi gandhādīhi pūjentā maṃ pūjenti, dhammānudhammapaṭipattiyā pana maṃ pūjenti. Tasmā aññenapi attadatthasadiseneva bhavitabba’’nti vatvā imaṃ gāthamāha –

Indeed, at the time of the Teacher’s Parinibbāna, when he declared, “Monks, I will attain Parinibbāna four months from now,” seven hundred ordinary monks, filled with spiritual urgency, not abandoning the Teacher's presence, wandered about discussing among themselves, “What shall we do, friends?” But the elder Attadattha reflected, “The Teacher, it is said, will attain Parinibbāna in four months, and I am still not free from passion. I must strive for Arahantship while the Teacher is still present.” He did not go to the other monks. Then the monks, saying to him, “Friend, why do you not come to us or discuss anything?” took him to the Teacher and reported, “Venerable sir, this monk acts in this way.” When asked by the Teacher, “Why do you act thus?” he replied, “Venerable sir, it is said that you will attain Parinibbāna in four months, and I will strive for the attainment of Arahantship while you are still present.” The Teacher gave him his approval and said, “Monks, whoever has affection for me should be like Attadattha. For they do not truly honor me by offering perfumes and such, but they honor me by practicing the Dhamma in accordance with the Dhamma. Therefore, others too should be just like Attadattha.” Then he spoke this verse:

166.

166.

‘‘Attadatthaṃ paratthena, bahunāpi na hāpaye;

Attadatthamabhiññāya, sadatthapasuto siyā’’ti.

One should not neglect one's own welfare for the sake of another's, however great. Having understood one's own true welfare, one should be intent on that goal.

Tassattho – gihibhūtā tāva kākaṇikamattampi attano atthaṃ sahassamattenāpi parassa atthena na hāpaye. Kākaṇikamattenāpi hissa attadatthova khādanīyaṃ vā bhojanīyaṃ vā nipphādeyya, na parattho. Idaṃ [Pg.103] pana evaṃ akathetvā kammaṭṭhānasīsena kathitaṃ, tasmā ‘‘attadatthaṃ na hāpemī’’ti bhikkhunā nāma saṅghassa uppannaṃ cetiyapaṭisaṅkharaṇādikiccaṃ vā upajjhāyādivattaṃ vā na hāpetabbaṃ. Ābhisamācārikavattañhi pūrentoyeva ariyaphalādīni sacchikaroti, tasmā ayampi attadatthova. Yo pana accāraddhavipassako ‘‘ajja vā suve vā’’ti paṭivedhaṃ patthayamāno vicarati, tena upajjhāyavattādīnipi hāpetvā attano kiccameva kātabbaṃ. Evarūpañhi attadatthamabhiññāya ‘‘ayaṃ me attano attho’’ti sallakkhetvā, sadatthapasuto siyāti tasmiṃ sake atthe uyyuttapayutto bhaveyyāti.

Its meaning is as follows: A layperson, to begin with, should not neglect their own benefit, even if it is as small as a kākaṇika, for the sake of another's benefit, even if it is as great as a thousand. For one's own benefit, even if only the size of a kākaṇika, produces eatables or food, but another's benefit does not. This, however, was not taught in this way, but was taught with meditation as its main topic. Therefore, a monk should not neglect duties that have arisen for the Saṅgha, such as repairing a stupa, or the duties towards one's preceptor and so on. For it is only by fulfilling the duties of proper conduct that one realizes the noble fruits and so on; therefore, this too is one's own benefit. But as for the meditator of strenuous effort who practices, aspiring for penetration 'today or tomorrow,' they should neglect even the duties towards a preceptor and so on, and perform only their own task. For having clearly understood such a personal benefit, and having marked it as, 'This is my own benefit,' one should be devoted to one's own welfare, which means one should be diligent and zealous in that, one's own, task.

Desanāvasāne so thero arahatte patiṭṭhahi, sampattabhikkhūnampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that elder was established in Arahantship, and the Dhamma discourse was beneficial to the assembled monks as well.

Attadatthattheravatthu dasamaṃ.

The Story of the Elder Attadattha, the Tenth.

Attavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on the Self is concluded.

Dvādasamo vaggo.

The Twelfth Chapter.

13. Lokavaggo

13. The Chapter on the World

1. Daharabhikkhuvatthu

1. The Story of a Young Monk

Hīnaṃ [Pg.104] dhammanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ daharabhikkhuṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse, beginning with the words 'Hīnaṃ dhammaṃ,' while dwelling at Jetavana, concerning a certain young monk.

Aññataro kira thero daharabhikkhunā saddhiṃ pātova visākhāya gehaṃ agamāsi. Visākhāya gehe pañcasatānaṃ bhikkhūnaṃ dhuvayāgu niccapaññattā hoti. Thero tattha yāguṃ pivitvā daharabhikkhuṃ nisīdāpetvā sayaṃ aññaṃ gehaṃ agamāsi. Tena ca samayena visākhāya puttassa dhītā ayyikāya ṭhāne ṭhatvā bhikkhūnaṃ veyyāvaccaṃ karoti. Sā tassa daharassa udakaṃ parissāventī cāṭiyaṃ attano mukhanimittaṃ disvā hasi, daharopi taṃ oloketvā hasi. Sā taṃ hasamānaṃ disvā ‘‘chinnasīso hasatī’’ti āha. Atha naṃ daharo ‘‘tvaṃ chinnasīsā, mātāpitaropi te chinnasīsā’’ti akkosi. Sā rodamānā mahānase ayyikāya santikaṃ gantvā ‘‘kiṃ idaṃ, ammā’’ti vutte tamatthaṃ ārocesi. Sā daharassa santikaṃ āgantvā, ‘‘bhante, mā kujjhi, na etaṃ chinnakesanakhassa chinnanivāsanapārupanassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa ayyassa agaruka’’nti āha. Daharo āma, upāsike, tvaṃ mama chinnakesādibhāvaṃ jānāsi, imissā maṃ ‘‘chinnasīso’’ti katvā akkosituṃ vaṭṭissatīti. Visākhā neva daharaṃ saññāpetuṃ asakkhi, napi dārikaṃ. Tasmiṃ khaṇe thero āgantvā ‘‘kimidaṃ upāsike’’ti pucchitvā tamatthaṃ sutvā daharaṃ ovadanto āha – ‘‘apehi, āvuso, nāyaṃ chinnakesanakhavatthassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa akkoso, tuṇhī hohī’’ti. Āma, bhante, kiṃ tumhe attano upaṭṭhāyikaṃ atajjetvā maṃ tajjetha, maṃ ‘‘chinnasīso’’ti akkosituṃ vaṭṭissatīti. Tasmiṃ khaṇe satthā āgantvā ‘‘kiṃ ida’’nti pucchi. Visākhā ādito paṭṭhāya taṃ pavattiṃ ārocesi. Satthā tassa daharassa sotāpattiphalūpanissayaṃ disvā ‘‘mayā imaṃ daharaṃ anuvattituṃ vaṭṭatī’’ti cintetvā visākhaṃ āha – ‘‘kiṃ pana visākhe tava dārikāya chinnakesādimattakeneva mama sāvake [Pg.105] chinnasīse katvā akkosituṃ vaṭṭatī’’ti? Daharo tāvadeva uṭṭhāya añjaliṃ paggahetvā, ‘‘bhante, etaṃ pañhaṃ tumheva suṭṭhu jānātha, amhākaṃ upajjhāyo ca upāsikā ca suṭṭhu na jānantī’’ti āha. Satthā daharassa attano anukulabhāvaṃ ñatvā ‘‘kāmaguṇaṃ ārabbha hasanabhāvo nāma hīno dhammo, hīnañca nāma dhammaṃ sevituṃ pamādena saddhiṃ saṃvasituṃ na vaṭṭatī’’ti vatvā imaṃ gāthamāha –

A certain elder, it is said, went early in the morning to Visākhā’s house with a young monk. At Visākhā’s house, a constant offering of gruel was established for five hundred monks. The elder drank the gruel there, had the young monk sit down, and himself went to another house. At that time, Visākhā’s granddaughter, standing in her grandmother’s place, was attending to the monks. While filtering water for that young monk, she saw the reflection of her face in the water pot and laughed. The young monk also looked at her and laughed. Seeing him laughing, she said, “The severed-head laughs.” Then the young monk scolded her, saying, “You are a severed-head, and your parents are severed-heads too!” She went crying to her grandmother in the kitchen and, when asked, “What is this, mother?” she related the matter. The grandmother came to the young monk and said, “Venerable sir, do not be angry. For a noble one who wanders for alms with cut hair and nails, wearing cut robes, and carrying a bowl broken in the middle, this is not a grave matter.” The young monk replied, “Yes, laywoman, you know my state of having cut hair and so on, but is it right for this girl to call me a ‘severed-head’ and scold me?” Visākhā was unable to pacify the young monk, nor the girl. At that moment, the elder returned and asked, “What is this, laywoman?” Hearing the matter, he advised the young monk, saying: “Desist, friend! This is not a scolding for one who wanders for alms with cut hair, nails, and robes, carrying a broken bowl. Be silent!” The young monk replied, “Yes, venerable sir. Why do you, without threatening your own attendant, threaten me? Is it right for her to call me a ‘severed-head’ and scold me?” At that moment, the Teacher arrived and asked, “What is this?” Visākhā related the incident from the beginning. The Teacher, seeing that the young monk had the supporting condition for the fruit of stream-entry, thought, “It is proper for me to act in accordance with this young monk's disposition,” and said to Visākhā, “But Visākhā, is it right for your granddaughter to call my disciple a ‘severed-head’ and scold him, merely because he has cut hair and so on?” The young monk immediately stood up, raised his hands in añjali, and said, “Venerable sir, only you know this question well. Our preceptor and the great laywoman do not know it well.” The Teacher, knowing the young monk's favorable disposition towards him, said, “The act of laughing on account of sensual pleasures is indeed a base state. It is not proper to indulge in a base state, nor to live together with negligence,” and spoke this verse:

167.

167.

‘‘Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;

Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano’’ti.

One should not resort to a base state; one should not live with negligence. One should not resort to wrong view; one should not be one who increases the world.

Tattha hīnaṃ dhammanti pañcakāmaguṇaṃ dhammaṃ. So hi hīno dhammo na antamaso oṭṭhagoṇādīhipi paṭisevitabbo. Hīnesu ca nirayādīsu ṭhānesu nibbattāpetīti hīno nāma, taṃ na seveyya. Pamādenāti sativossaggalakkhaṇena pamādenāpi na saṃvase. Na seveyyāti micchādiṭṭhimpi na gaṇheyya. Lokavaḍḍhanoti yo hi evaṃ karoti, so lokavaḍḍhano nāma hoti. Tasmā evaṃ akaraṇena na siyā lokavaḍḍhanoti.

Therein, 'a base state' (hīnaṃ dhammaṃ) means the state of the five sensual pleasures. For that base state is indulged in even by the likes of camels and oxen. And it is called 'base' because it causes rebirth in base places such as the hells; one should not resort to it. 'With negligence' (pamādena) means: one should not live with negligence, which is characterized by the lapse of mindfulness. 'One should not resort to' (na seveyya) means: one should not adopt wrong view. 'One who increases the world' (lokavaḍḍhano) means: indeed, whoever acts thus is called 'one who increases the world.' Therefore, by not acting thus, one would not be one who increases the world.

Desanāvasāne so daharo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that young monk was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial for the assembly that was present.

Daharabhikkhuvatthu paṭhamaṃ.

The First Story: The Young Monk.

2. Suddhodanavatthu

2. The Story of Suddhodana

Uttiṭṭheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto pitaraṃ ārabbha kathesi.

The Teacher, while dwelling in the Nigrodhārāma, delivered this Dhamma discourse beginning with 'Uttiṭṭhe' concerning his father.

Ekasmiñhi samaye satthā paṭhamagamanena kapilapuraṃ gantvā ñātīhi katapaccuggamano nigrodhārāmaṃ patvā ñātīnaṃ mānabhindanatthāya ākāse ratanacaṅkamaṃ māpetvā tattha caṅkamanto dhammaṃ desesi. Ñātī pasannacittā suddhodanamahārājānaṃ ādiṃ katvā vandiṃsu. Tasmiṃ ñātisamāgame pokkharavassaṃ vassi. Taṃ ārabbha mahājanena kathāya [Pg.106] samuṭṭhāpitāya ‘‘na, bhikkhave, idāneva, pubbepi mayhaṃ ñātisamāgame pokkharavassaṃ vassiyevā’’ti vatvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Dhammadesanaṃ sutvā pakkamantesu ñātīsu ekopi satthāraṃ na nimantesi. Rājāpi ‘‘mayhaṃ putto mama gehaṃ anāgantvā kahaṃ gamissatī’’ti animantetvāva agamāsi. Gantvā ca pana gehe vīsatiyā bhikkhusahassānaṃ yāguādīni paṭiyādāpetvā āsanāni paññāpesi. Punadivase satthā piṇḍāya pavisanto ‘‘kiṃ nu kho atītabuddhā pitu nagaraṃ patvā ujukameva ñātikulaṃ pavisiṃsu, udāhu paṭipāṭiyā piṇḍāya cariṃsū’’ti āvajjento ‘‘paṭipāṭiyā cariṃsū’’ti disvā paṭhamagehato paṭṭhāya piṇḍāya caranto pāyāsi. Rāhulamātā pāsādatale nisinnāva disvā taṃ pavattiṃ rañño ārocesi. Rājā sāṭakaṃ saṇṭhāpento vegena nikkhamitvā satthāraṃ vanditvā – ‘‘putta, kasmā maṃ nāsesi, ativiya te piṇḍāya carantena lajjā uppāditā, yuttaṃ nāma vo imasmiṃyeva nagare suvaṇṇasivikādīhi vicaritvā piṇḍāya carituṃ, kiṃ maṃ lajjāpesī’’ti? ‘‘Nāhaṃ taṃ, mahārāja, lajjāpemi, attano pana kulavaṃsaṃ anuvattāmī’’ti. ‘‘Kiṃ pana, tāta, piṇḍāya caritvā jīvanavaṃso mama vaṃso’’ti? ‘‘Neso, mahārāja, tava vaṃso, mama paneso vaṃso. Anekāni hi buddhasahassāni piṇḍāya caritvāva jīviṃsū’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

On one occasion, the Teacher, on His first journey, went to the city of Kapila. Having been welcomed by His relatives, He arrived at the Nigrodhārāma. To break the pride of His relatives, He created a jeweled promenade in the sky and, while walking upon it, taught the Dhamma. The relatives, with faithful hearts, paid homage, beginning with King Suddhodana. During that gathering of relatives, a pokkhara rain fell. Concerning this, when the great assembly of people began to discuss it, the Teacher said, 'Not only now, monks, but in the past as well, a pokkhara rain fell during a gathering of my relatives,' and He narrated the Vessantara Jātaka. After hearing the Dhamma discourse, as the relatives were departing, not even one invited the Teacher. The king, too, thinking, 'Where else would my son go, if not to my palace?' left without inviting Him. Having gone, however, he had gruel and other provisions prepared at the palace for twenty thousand monks and had seats arranged. The next day, the Teacher, while entering for alms, reflected, 'Did the Buddhas of the past, upon reaching their father's city, go straight to their relatives' home, or did they go for alms in sequence?' Seeing that 'They went in sequence,' He proceeded, going for alms starting from the first house. Rāhula's mother, sitting on the palace terrace, saw this and informed the king. The king, hastily arranging his robe, rushed out, paid homage to the Teacher, and said, 'Son, why do you disgrace me? By your going for alms, extreme shame has been caused to me. Is it not proper for you, who have traveled in this very city in golden palanquins and the like, to go for alms? Why do you shame me?' 'I do not shame you, great king,' He said, 'but I am following my own ancestral lineage.' 'But, dear one, is the lineage of living by going for alms my lineage?' 'That is not your lineage, great king, but it is my lineage. Indeed, many thousands of Buddhas have lived by going for alms.' Having said this, while teaching the Dhamma, He spoke these verses:

168.

168.

‘‘Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

One should rise up and not be heedless; one should practice the Dhamma of good conduct. One who practices the Dhamma dwells happily, in this world and in the next.

169.

169.

‘‘Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti.

One should practice the Dhamma of good conduct; one should not practice bad conduct. One who practices the Dhamma dwells happily, in this world and in the next.

Tattha uttiṭṭheti uṭṭhahitvā paresaṃ gharadvāre ṭhatvā gahetabbapiṇḍe. Nappamajjeyyāti piṇḍacārikavattañhi hāpetvā paṇītabhojanāni pariyesanto uttiṭṭhe pamajjati nāma, sapadānaṃ piṇḍāya caranto pana na pamajjati nāma. Evaṃ karonto uttiṭṭhe nappamajjeyya. Dhammanti anesanaṃ pahāya [Pg.107] sapadānaṃ caranto tameva bhikkhācariyadhammaṃ sucaritaṃ care. Sukhaṃ setīti desanāmattametaṃ, evaṃ panetaṃ bhikkhācariyadhammaṃ caranto dhammacārī idha loke catūhi iriyāpathehi sukhaṃ viharatīti attho. Na naṃ duccaritanti vesiyādibhede agocare caranto bhikkhācariyadhammaṃ duccaritaṃ carati nāma. Evaṃ acaritvā dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care. Sesaṃ vuttatthameva.

Herein, `uttiṭṭhe` (one should rise up) refers to the alms-food that is to be received by rising up and standing at the doors of others' houses. As for `nappamajjeyya` (one should not be heedless): one who, having neglected the duty of the alms-round, seeks fine foods, is called 'heedless in rising up'; but one who goes for alms systematically from house to house is called 'not heedless'. Acting thus, one should not be heedless in rising up. As for `dhammaṃ`: having abandoned improper seeking and going systematically from house to house, one should practice that very Dhamma of the alms-round as good conduct. `Sukhaṃ seti` (dwells happily) is merely a manner of teaching; the meaning is that one who practices the Dhamma, by practicing this duty of the alms-round, dwells happily in this world in the four postures. As for `na naṃ duccaritaṃ` (not that bad conduct): one who wanders in an improper resort, such as a prostitute's quarter, is said to practice the duty of the alms-round as bad conduct. Not acting thus, one should practice the Dhamma of good conduct; one should not practice that of bad conduct. The rest has the meaning already stated.

Desanāvasāne rājā sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the king was established in the fruition of stream-entry, and the Dhamma discourse was fruitful for those assembled as well.

Suddhodanavatthu dutiyaṃ.

The Story of Suddhodana, the Second.

3. Pañcasatavipassakabhikkhuvatthu

3. The Story of the Five Hundred Insight-Practicing Monks

Yathā pubbuḷakanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate vipassake bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Yathā pubbuḷakaṃ' concerning five hundred monks practicing insight meditation.

Te kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā appavisesā ‘‘visesetvā kammaṭṭhānaṃ gahessāmā’’ti satthu santikaṃ āgacchantā antarāmagge marīcikammaṭṭhānaṃ bhāventāva āgamiṃsu. Tesaṃ vihāraṃ paviṭṭhakkhaṇeyeva devo vassi. Te tattha tattha pamukhesu ṭhatvā dhārāvegena uṭṭhahitvā bhijjante pubbaḷake disvā ‘‘ayampi attabhāvo uppajjitvā bhijjanatthena pubbuḷakasadisoyevā’’ti ārammaṇaṃ gaṇhiṃsu. Satthā gandhakuṭiyaṃ nisinnova te bhikkhū oloketvā tehi saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –

It is said that those monks, having taken a meditation subject in the Teacher's presence, entered the forest and strove. As they had not attained any special distinction, they thought, 'We will take a special meditation subject,' and while coming to the Teacher's presence, they came developing the meditation subject of a mirage on the way. At the very moment they entered the monastery, rain fell. Standing in the porches here and there, they saw water bubbles rising and breaking with the force of the wind and took up the meditation object, thinking: 'This very individual existence, because of its nature of arising and breaking up, is just like a water bubble.' The Teacher, while seated in the Perfumed Chamber, looked upon those monks and, as if speaking with them, spread forth a radiance and spoke this verse:

170.

170.

‘‘Yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

As one would see a bubble, as one would see a mirage; so looking upon the world, the King of Death does not see him.

Tattha marīcikanti mayūkhaṃ. Te hi dūratova gehasaṇṭhānādivasena upaṭṭhitāpi upagacchantānaṃ agayhūpagā rittakā tucchakāva. Tasmā yathā uppajjitvā [Pg.108] bhijjanatthena pubbuḷakaṃ rittatucchādibhāveneva passeyya, evaṃ khandhādilokaṃ avekkhantaṃ maccurājā na passatīti attho.

Therein, 'marīcikaṃ' means a mirage. For although they appear from a distance in the form of houses and so on, for those who approach them, they are ungraspable, empty, and void. Therefore, just as one would see a water bubble, due to its nature of arising and breaking, as being empty, void, and so on, so the King of Death does not see one who looks upon the world of the aggregates and so on. This is the meaning.

Desanāvasāne te bhikkhū ṭhitaṭṭhāneyeva arahattaṃ pāpuṇiṃsūti.

At the end of the discourse, those monks attained Arahantship right in the place where they stood.

Pañcasatavipassakabhikkhuvatthu tatiyaṃ.

The Third Story: The Five Hundred Insight-Practicing Monks.

4. Abhayarājakumāravatthu

4. The Story of Prince Abhaya

Etha passathimaṃ lokanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto abhayarājakumāraṃ ārabbha kathesi.

The Teacher, while dwelling at Veḷuvana, spoke this Dhamma discourse beginning with 'Etha passath'imaṃ lokaṃ' concerning Prince Abhaya.

Tassa kira paccantaṃ vūpasametvā āgatassa pitā bimbisāro tussitvā ekaṃ naccagītakusalaṃ nāṭakitthiṃ datvā sattāhaṃ rajjamadāsi. So sattāhaṃ gehā bahi anikkhantova rajjasiriṃ anubhavitvā aṭṭhame divase nadītitthaṃ gantvā nhatvā uyyānaṃ pavisitvā santatimahāmatto viya tassā itthiyā naccagītaṃ passanto nisīdi. Sāpi taṅkhaṇaññeva santatimahāmattassa nāṭakitthī viya satthakavātānaṃ vasena kālamakāsi. Kumāro tassā kālakiriyāya uppannasoko ‘‘na me imaṃ sokaṃ ṭhapetvā satthāraṃ añño nibbāpetuṃ sakkhissatī’’ti satthāraṃ upasaṅkamitvā, ‘‘bhante, sokaṃ me nibbāpethā’’ti āha. Satthā taṃ samassāsetvā ‘‘tayā hi, kumāra, imissā itthiyā evameva matakāle rodantena pavattitānaṃ assūnaṃ anamatagge saṃsāre pamāṇaṃ natthī’’ti vatvā tāya desanāya sokassa tanubhāvaṃ ñatvā, ‘‘kumāra, mā soci, bālajanānaṃ saṃsīdanaṭṭhānameta’’nti vatvā imaṃ gāthamāha –

It is said that when he had pacified the border region and returned, his father Bimbisāra, pleased, gave him a female performer skilled in dancing and singing and granted him the kingdom for seven days. For seven days, without leaving the house, he enjoyed the splendor of royalty. On the eighth day, he went to the river landing, bathed, entered the park, and sat watching the dancing and singing of that woman, like Santati the great minister. At that very moment, like the female performer of Santati the great minister, she passed away due to the 'sword-like winds'. The prince, with sorrow arisen due to her death, thought, 'Besides the Teacher, no one else will be able to extinguish this sorrow of mine,' and approached the Teacher, saying, 'Venerable sir, extinguish my sorrow.' The Teacher consoled him, saying, 'Prince, in this beginningless saṃsāra, there is no measure for the tears that you have shed while weeping at the time of this very woman's death in this way.' And knowing that his sorrow had been lessened by that discourse, He said, 'Prince, do not grieve; this is a place of sinking for foolish people,' and spoke this verse:

171.

171.

‘‘Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;

Yattha bālā visīdanti, natthi saṅgo vijānata’’nti.

Come, behold this world, variegated like a royal chariot; wherein fools sink down, but for the knowing, there is no attachment.

Tattha te passathāti rājakumārameva sandhāyāha. Imaṃ lokanti imaṃ khandhalokādisaṅkhātaṃ attabhāvaṃ. Cittanti sattaratanādivicittaṃ rājarathaṃ viya vatthālaṅkārādicittitaṃ. Yattha bālāti yasmiṃ attabhāve bālā evaṃ [Pg.109] visīdanti. Vijānatanti vijānantānaṃ paṇḍitānaṃ ettha rāgasaṅgādīsu ekopi saṅgo natthīti attho.

Therein, He spoke the words 'Come, behold' with reference only to the prince. 'This world' means this individual existence, which is designated as the world of the aggregates and so on. 'Variegated' means adorned with clothes, ornaments, and so on, like a royal chariot variegated with the seven kinds of gems. 'Wherein fools' means: in which individual existence fools thus sink down. 'For the knowing' means: for the wise who know, there is not even one attachment among the attachments of lust and so on in this individual existence. This is the meaning.

Desanāvasāne rājakumāro sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the prince was established in the fruit of stream-entry, and the Dhamma discourse was beneficial for the assembled company as well.

Abhayarājakumāravatthu catutthaṃ.

The Fourth Story: Prince Abhaya.

5. Sammajjanattheravatthu

5. The Story of the Elder Sammajjana

Yo ca pubbeti imaṃ dhammadesanaṃ satthā jetavane viharanto sammajjanattheraṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse, beginning with 'He who formerly...', while dwelling in Jetavana, with reference to the Elder Sammajjana.

So kira pāto vā sāyaṃ vāti velaṃ pamāṇaṃ akatvā abhikkhaṇaṃ sammajjantova vicarati. So ekadivasaṃ sammajjaniṃ gahetvā divāṭṭhāne nisinnassa revatattherassa santikaṃ gantvā ‘‘ayaṃ mahākusīto janassa saddhādeyyaṃ bhuñjitvā āgantvā nisīdati, kiṃ nāmetassa sammajjaniṃ gahetvā ekaṃ ṭhānaṃ sammajjituṃ na vaṭṭatī’’ti āha. Thero ‘‘ovādamassa dassāmī’’ti cintetvā ehāvusoti. Kiṃ, bhanteti? Gaccha nhatvā ehīti. So tathā akāsi. Atha naṃ thero ekamantaṃ nisīdāpetvā ovadanto āha – ‘‘āvuso, bhikkhunā nāma na sabbakālaṃ sammajjantena vicarituṃ vaṭṭati, pāto eva pana sammajjitvā piṇḍāya caritvā piṇḍapātapaṭikkantena āgantvā rattiṭṭhāne vā divāṭṭhāne vā nisinnena dvattiṃsākāraṃ sajjhāyitvā attabhāve khayavayaṃ paṭṭhapetvā sāyanhe uṭṭhāya sammajjituṃ vaṭṭati, niccakālaṃ asammajjitvā attanopi nāma okāso kātabbo’’ti. So therassa ovāde ṭhatvā na cirasseva arahattaṃ pāpuṇi. Taṃ taṃ ṭhānaṃ uklāpaṃ ahosi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso sammajjanatthera, taṃ taṃ ṭhānaṃ uklāpaṃ kasmā na sammajjasī’’ti? ‘‘Bhante, mayā pamādakāle evaṃ kataṃ, idānāmhi appamatto’’ti. Bhikkhū ‘‘ayaṃ thero aññaṃ byākarotī’’ti satthu ārocesuṃ. Satthā ‘‘āma, bhikkhave, mama putto pubbe pamādakāle sammajjanto vicari, idāni pana maggaphalasukhena vītināmento na sammajjatī’’ti vatvā imaṃ gāthamāha –

It is said that he would wander about sweeping constantly, without setting a measure of time, whether in the morning or in the evening. One day, taking a broom, he went to the Elder Revata, who was sitting in his day-dwelling place, and said, 'This one is very lazy. Having eaten the alms given in faith by the people, he comes and sits down. Why is it not proper for him to take a broom and sweep a certain place?' The Elder, thinking, 'I will give him advice,' said, 'Come, friend.' 'What is it, venerable sir?' 'Go, bathe, and come.' He did so. Then the Elder, having had him sit down to one side, advised him, saying: 'Friend, it is not proper for a monk to wander about sweeping all the time. Rather, having swept early in the morning, gone for alms, and returned from the alms-round, while sitting in the night-dwelling or day-dwelling, one should recite the thirty-two parts of the body and establish the perception of decay and destruction in one's own being. It is proper to get up in the evening and sweep. Not sweeping constantly, an opportunity should also be made for one's own practice.' Established in the Elder’s advice, he before long attained Arahantship. Those various places became full of rubbish. Then the monks said to him, 'Friend, Elder Sammajjana, those various places are full of rubbish; why do you not sweep?' 'Venerable sirs, I did so in my time of heedlessness. Now I am heedful.' The monks reported to the Teacher, thinking, 'This Elder is declaring final knowledge.' The Teacher said, 'Yes, monks. My son formerly, in his time of heedlessness, wandered about sweeping. But now, spending his time in the bliss of the path and its fruit, he does not sweep.' Having said this, he spoke this verse:

172.

172.

‘‘Yo [Pg.110] ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti.

He who was formerly heedless, but afterwards is not heedless, illumines this world like the moon freed from a cloud.

Tassattho – yo puggalo pubbe vattapaṭivattakaraṇena vā sajjhāyādīhi vā pamajjitvā pacchā maggaphalasukhena vītināmento nappamajjati, so abbhādīhi mutto candova okāsalokaṃ maggañāṇena imaṃ khandhādilokaṃ obhāseti, ekālokaṃ karotīti.

Its meaning is this: A person who, having formerly been heedless through the performance of major and minor duties or through recitation and so on, is afterwards not heedless, spending time in the bliss of the path and its fruit. Just as the moon, freed from clouds and so on, illuminates the spatial world, so does that person, with the knowledge of the Arahant path, illuminate this world of aggregates and so on; he makes it a single light.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Sammajjanattheravatthu pañcamaṃ.

The fifth story, that of the Elder Sammajjana.

6. Aṅgulimālattheravatthu

6. The Story of the Elder Aṅgulimāla

Yassa pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. Vatthu aṅgulimālasuttantavaseneva (ma. ni. 2.347 ādayo) veditabbaṃ.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with 'Yassa pāpaṃ' with reference to the Elder Aṅgulimāla. The story should be understood by way of the Aṅgulimāla Sutta.

Thero pana satthu santike pabbajitvā arahattaṃ pāpuṇi. Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhapaṭisaṃvedī. Tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

Now, the Elder, having gone forth in the presence of the Teacher, attained Arahantship. Then the Venerable Aṅgulimāla, having gone to a secluded place and being in solitude, experienced the bliss of liberation. At that time, he uttered this inspired utterance:

‘‘Yo ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. –

He who was formerly heedless, but afterwards is not heedless, illumines this world like the moon freed from a cloud.

Ādinā nayena udānaṃ udānetvā anupādisesāya nibbānadhātuyā parinibbuto. Bhikkhū ‘‘kahaṃ nu kho, āvuso, thero uppanno’’ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ? Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā, ‘‘bhante, aṅgulimālattherassa nibbattaṭṭhānakathāyā’’ti vutte ‘‘parinibbuto ca, bhikkhave, mama putto’’ti. ‘‘Bhante, ettake manusse māretvā parinibbuto’’ti? ‘‘Āma, bhikkhave, so pubbe ekaṃ kalyāṇamittaṃ alabhitvā ettakaṃ pāpamakāsi, pacchā pana kalyāṇamittapaccayaṃ labhitvā appamatto ahosi. Tenassa taṃ pāpakammaṃ kusalena pihita’’nti vatvā imaṃ gāthamāha –

Having uttered the inspired utterance in this manner, he attained Parinibbāna with the Nibbāna-element without residue remaining. The monks raised a discussion in the Dhamma hall, saying, 'Friends, where indeed has the Elder been reborn?' The Teacher arrived and asked, 'Monks, for what talk are you now assembled?' When it was said, 'Venerable Sir, concerning the talk about the place of rebirth of the Elder Aṅgulimāla,' he said, 'Monks, my son has attained Parinibbāna.' 'Venerable Sir, having killed so many people, has he attained Parinibbāna?' 'Yes, monks. Previously, not having found a good friend, he committed such evil. But later, having obtained the support of a good friend, he became heedful. Therefore, that evil kamma of his was covered by the wholesome.' Having said this, he spoke this verse:

173.

173.

‘‘Yassa [Pg.111] pāpaṃ kataṃ kammaṃ, kusalena pidhīyati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti.

He whose evil deed that was done is covered by the wholesome, illumines this world like the moon freed from a cloud.

Tattha kusalenāti arahattamaggaṃ sandhāya vuttaṃ. Sesaṃ uttānatthamevāti.

Therein, 'by the wholesome' is said with reference to the path of Arahantship. The rest has a clear meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Aṅgulimālattheravatthu chaṭṭhaṃ.

The Sixth Story: The Elder Aṅgulimāla.

7. Pesakāradhītāvatthu

7. The Story of the Weaver's Daughter

Andhabhūtoti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto ekaṃ pesakāradhītaraṃ ārabbha kathesi.

The Teacher, while dwelling at the Aggāḷava Cetiya, delivered this Dhamma discourse beginning with 'Andhabhūto' with reference to a certain weaver's daughter.

Ekadivasañhi āḷavivāsino satthari āḷaviṃ sampatte nimantetvā dānaṃ adaṃsu. Satthā bhattakiccāvasāne anumodanaṃ karonto ‘‘addhuvaṃ me jīvitaṃ, dhuvaṃ me maraṇaṃ, avassaṃ mayā maritabbameva, maraṇapariyosānaṃ me jīvitaṃ, jīvitameva aniyataṃ, maraṇaṃ niyatanti evaṃ maraṇassatiṃ bhāvetha. Yesañhi maraṇassati abhāvitā, te pacchime kāle āsīvisaṃ disvā bhītaadaṇḍapuriso viya santāsappattā bheravaravaṃ ravantā kālaṃ karonti. Yesaṃ pana maraṇassati bhāvitā, te dūratova āsīvisaṃ disvā daṇḍakena gahetvā chaḍḍetvā ṭhitapuriso viya pacchime kāle na santasanti, tasmā maraṇassati bhāvetabbā’’ti āha. Taṃ dhammadesanaṃ sutvā avasesajanā sakiccappasutāva ahesuṃ. Ekā pana soḷasavassuddesikā pesakāradhītā ‘‘aho buddhānaṃ kathā nāma acchariyā, mayā pana maraṇassatiṃ bhāvetuṃ vaṭṭatī’’ti rattindivaṃ maraṇassatimeva bhāvesi. Satthāpi tato nikkhamitvā jetavanaṃ agamāsi. Sāpi kumārikā tīṇi vassāni maraṇassatiṃ bhāvesiyeva.

Indeed, one day, when the Teacher arrived at Āḷavī, the inhabitants of Āḷavī invited him and gave alms. At the conclusion of the meal, the Teacher, giving the anumodanā discourse, said: 'My life is impermanent, my death is certain. I must surely die. My life has death as its end. Life is indeed uncertain, death is certain. In this way, you should cultivate the recollection of death. For those by whom the recollection of death has not been cultivated, at the final time, like a man without a stick who is frightened upon seeing a venomous snake, they become terrified and die crying out with a dreadful sound. But those by whom the recollection of death has been cultivated, at the final time, like a man who, seeing a venomous snake even from afar, takes it with a stick, discards it, and stands firm, they are not terrified. Therefore, the recollection of death should be cultivated,' thus he said. Hearing this Dhamma discourse, the remaining people were simply engrossed in their own affairs. But a certain weaver's daughter, sixteen years of age, thought, 'Oh, how wonderful are the words of the Buddhas! It is proper for me to cultivate the recollection of death.' Day and night, she cultivated only the recollection of death. The Teacher, too, departing from there, went to Jetavana. That young girl, for three years, cultivated only the recollection of death.

Athekadivasaṃ satthā paccūsasamaye lokaṃ olokento taṃ kumārikaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā ‘‘kiṃ nu kho bhavissatī’’ti upadhārento ‘‘imāya kumārikāya mama dhammadesanāya sutadivasato paṭṭhāya tīṇi vassāni maraṇassati bhāvitā, idānāhaṃ tattha gantvā imaṃ kumārikaṃ cattāro pañhe pucchitvā tāya vissajjentiyā [Pg.112] catūsu ṭhānesu sādhukāraṃ datvā imaṃ gāthaṃ bhāsissāmi. Sā gāthāvasāne sotāpattiphale patiṭṭhahissati, taṃ nissāya mahājanassāpi sātthikā dhammadesanā bhavissatī’’ti ñatvā pañcasatabhikkhuparivāro jetavanā nikkhamitvā anupubbena aggāḷavavihāraṃ agamāsi. Āḷavivāsino ‘‘satthā āgato’’ti sutvā taṃ vihāraṃ gantvā nimantayiṃsu. Tadā sāpi kumārikā satthu āgamanaṃ sutvā ‘‘āgato kira mayhaṃ pitā, sāmi, ācariyo puṇṇacandamukho mahāgotamabuddho’’ti tuṭṭhamānasā ‘‘ito me tiṇṇaṃ saṃvaccharānaṃ matthake suvaṇṇavaṇṇo satthā diṭṭhapubbo, idānissa suvaṇṇavaṇṇaṃ sarīraṃ daṭṭhuṃ madhurojañca varadhammaṃ sotuṃ labhissāmī’’ti cintesi. Pitā panassā sālaṃ gacchanto āha – ‘‘amma, parasantako me sāṭako āropito, tassa vidatthimattaṃ aniṭṭhitaṃ, taṃ ajja niṭṭhāpessāmi, sīghaṃ me tasaraṃ vaṭṭetvā āhareyyāsī’’ti. Sā cintesi – ‘‘ahaṃ satthu dhammaṃ sotukāmā, pitā ca maṃ evaṃ āha. Kiṃ nu kho satthu dhammaṃ suṇāmi, udāhu pitu tasaraṃ vaṭṭetvā harāmī’’ti? Athassā etadahosi ‘‘pitā maṃ tasare anāhariyamāne potheyyapi pahareyyapi, tasmā tasaraṃ vaṭṭetvā tassa datvā pacchā dhammaṃ sossāmī’’ti pīṭhake nisīditvā tasaraṃ vaṭṭesi.

Then one day, the Teacher, surveying the world at dawn, saw that the young girl had entered into the net of His knowledge. Investigating, 'What, indeed, will happen?' He knew: 'This young girl has cultivated the recollection of death for three years since the day she heard my Dhamma discourse. Now I will go there, ask this young girl four questions, and when she answers, I will give my approval in four instances and speak this verse. At the conclusion of the verse, she will be established in the fruit of stream-entry. On her account, there will be a beneficial Dhamma discourse for the great multitude as well.' Knowing this, with a retinue of five hundred monks, He departed from Jetavana and in due course arrived at the Aggāḷava monastery. The inhabitants of Āḷavī, hearing, 'The Teacher has come,' went to the monastery and invited Him. At that time, the young girl also heard of the Teacher's arrival and, with a joyful mind, thought: 'It is said my father, my master, my teacher, the great Gotama Buddha with a face like the full moon, has come! Three years ago from today, I saw the Teacher of golden complexion. Now I shall get to see His golden-hued body and to hear the noble Dhamma with its sweet flavor.' But her father, while going to the weaving shed, said: 'Daughter, a cloth belonging to another has been set up for me; a span's length of it is unfinished. I will finish it today. Quickly, wind my shuttle and bring it.' She thought: 'I desire to hear the Teacher's Dhamma, but my father has spoken to me thus. What should I do? Should I listen to the Teacher's Dhamma, or should I wind and bring my father's shuttle?' Then this thought occurred to her: 'If I do not bring the shuttle, my father might beat me or strike me. Therefore, having wound the shuttle and given it to him, I will listen to the Dhamma afterwards.' Sitting on a stool, she wound the shuttle.

Āḷavivāsinopi satthāraṃ parivisitvā pattaṃ gahetvā anumodanatthāya aṭṭhaṃsu. Satthā ‘‘yamahaṃ kuladhītaraṃ nissāya tiṃsayojanamaggaṃ āgato, sā ajjāpi okāsaṃ na labhati. Tāya okāse laddhe anumodanaṃ karissāmī’’ti tuṇhībhūto ahosi. Evaṃ tuṇhībhūtampi satthāraṃ sadevake loke koci kiñci vattuṃ na visahati. Sāpi kho kumārikā tasaraṃ vaṭṭetvā pacchiyaṃ ṭhapetvā pitu santikaṃ gacchamānā parisapariyante ṭhatvā satthāraṃ olokayamānāva aṭṭhāsi. Satthāpi gīvaṃ ukkhipitvā taṃ olokesi. Sā olokitākāreneva aññāsi – ‘‘satthā evarūpāya parisāya majjhe nisīditvāva maṃ olokento mamāgamanaṃ paccāsīsati, attano santikaṃ āgamanameva paccāsīsatī’’ti. Sā tasarapacchiṃ ṭhapetvā satthu santikaṃ agamāsi. Kasmā pana naṃ satthā olokesīti? Evaṃ kirassa ahosi ‘‘esā ettova gacchamānā puthujjanakālakiriyaṃ [Pg.113] katvā aniyatagatikā bhavissati, mama santikaṃ āgantvā gacchamānā sotāpattiphalaṃ patvā niyatagatikā hutvā tusitavimāne nibbattissatī’’ti. Tassā kira taṃ divasaṃ maraṇato mutti nāma natthi. Sā olokitasaññāṇeneva satthāraṃ upasaṅkamitvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā vanditvā ekamantaṃ aṭṭhāsi. Tathārūpāya parisāya majjhe nisīditvā tuṇhībhūtaṃ satthāraṃ vanditvā ṭhitakkhaṇeyeva taṃ āha – ‘‘kumārike, kuto āgacchasī’’ti? ‘‘Na jānāmi, bhante’’ti. ‘‘Kattha gamissasī’’ti? ‘‘Na jānāmi, bhante’’ti. ‘‘Na jānāsī’’ti? ‘‘Jānāmi, bhante’’ti. ‘‘Jānāsī’’ti? ‘‘Na jānāmi, bhante’’ti. Iti naṃ satthā cattāro pañhe pucchi. Mahājano ujjhāyi – ‘‘ambho, passatha, ayaṃ pesakāradhītā sammāsambuddhena saddhiṃ icchiticchitaṃ kathesi, nanu nāma imāya ‘kuto āgacchasī’ti vutte ‘pesakāragehato’ti vattabbaṃ. ‘Kahaṃ gacchasī’ti vutte ‘pesakārasāla’nti vattabbaṃ siyā’’ti.

The residents of Āḷavī also, having served the Teacher and taken his bowl, stood for the anumodanā. The Teacher thought, “The maiden on whose account I have come a distance of thirty yojanas has not yet had the opportunity. When she obtains the opportunity, I will give the anumodanā,” and so he remained silent. Even when the Teacher remained silent thus, no one in the world with its devas dared to say anything to him. That young maiden, having wound the shuttle and placed it in a basket, was going to her father when she stopped at the edge of the assembly and stood gazing at the Teacher. The Teacher also raised his neck and looked at her. By the way he looked, she understood: “The Teacher, seated amidst such an assembly, is watching for my arrival—he is waiting for me to come to him.” Leaving the shuttle-basket aside, she approached the Teacher. Why did the Teacher look at her? It is said that he thought: “If she goes from here, she will die as a worldling and have an uncertain destination. But if she comes to me before leaving, she will attain the fruit of stream-entry, have a certain destination, and be reborn in the Tusita heaven.” For her, it is said, there was no escape from death that day. By the sign of his looking alone, she approached the Teacher, entered the space between his six-hued rays, paid homage, and stood to one side. At the very moment she stood, having paid homage to the Teacher who was seated silently amidst such an assembly, he asked her: “Maiden, where have you come from?” “I do not know, Venerable Sir.” “Where will you go?” “I do not know, Venerable Sir.” “Do you not know?” “I know, Venerable Sir.” “Do you know?” “I do not know, Venerable Sir.” Thus, the Teacher asked her four questions. The crowd complained: “Sirs, look at this weaver’s daughter! She speaks as she pleases with the Perfectly Enlightened One. Surely, when asked, ‘Where have you come from?’ she should have said, ‘From the weaver’s house.’ When asked, ‘Where are you going?’ she should have said, ‘To the weaver’s hall.’”

Satthā mahājanaṃ nissaddaṃ katvā, ‘‘kumārike, tvaṃ kuto āgacchasī’’ti vutte ‘‘kasmā na jānāmīti vadesī’’ti pucchi. Bhante, tumhe mama pesakāragehato āgatabhāvaṃ jānātha, ‘‘kuto āgatāsī’’ti pucchantā pana ‘‘kuto āgantvā idha nibbattāsī’’ti pucchatha. Ahaṃ pana na jānāmi ‘‘kuto ca āgantvā idha nibbattāmhī’’ti. Athassā satthā ‘‘sādhu sādhu, kumārike, mayā pucchitapañhova tayā vissajjito’’ti paṭhamaṃ sādhukāraṃ datvā uttarimpi pucchi – ‘‘kattha gamissasīti puna puṭṭhā kasmā ‘na jānāmī’ti vadesī’’ti? Bhante, tumhe maṃ tasarapacchiṃ gahetvā pesakārasālaṃ gacchantiṃ jānātha, ‘‘ito gantvā kattha nibbattissasī’’ti pucchatha. Ahañca ito cutā na jānāmi ‘‘kattha gantvā nibbattissāmī’’ti. Athassā satthā ‘‘mayā pucchitapañhoyeva tayā vissajjito’’ti dutiyaṃ sādhukāraṃ datvā uttarimpi pucchi – ‘‘atha kasmā ‘na jānāsī’ti puṭṭhā ‘jānāmī’ti vadesī’’ti? ‘‘Maraṇabhāvaṃ jānāmi, bhante, tasmā evaṃ vademī’’ti. Athassā satthā ‘‘mayā pucchitapañhoyeva tayā vissajjito’’ti tatiyaṃ sādhukāraṃ datvā uttarimpi pucchi – ‘‘atha kasmā ‘jānāsī’ti puṭṭhā ‘na jānāmī’ti vadesī’’ti. Mama maraṇabhāvameva ahaṃ jānāmi, bhante, ‘‘rattindivapubbaṇhādīsu pana asukakāle nāma marissāmī’’ti na [Pg.114] jānāmi, tasmā evaṃ vademīti. Athassā satthā ‘‘mayā pucchitapañhoyeva tayā vissajjito’’ti catutthaṃ sādhukāraṃ datvā parisaṃ āmantetvā ‘‘ettakaṃ nāma tumhe imāya kathitaṃ na jānātha, kevalaṃ ujjhāyatheva. Yesañhi paññācakkhu natthi, te andhā eva. Yesaṃ paññācakkhu atthi, te eva cakkhumanto’’ti vatvā imaṃ gāthamāha –

The Teacher, having silenced the great assembly, asked the maiden, “When I asked, ‘From where do you come?’, why did you say, ‘I do not know’?” “Venerable Sir, you know that I have come from the weaver’s house, but when you ask, ‘From where have you come?’, you are asking, ‘From which existence have you come to be reborn here?’ But I do not know from which existence I have come to be reborn here.” Then the Teacher, giving his first approval, saying, “Good, good, maiden, you have answered the very question I asked,” further inquired, “When asked again, ‘Where will you go?’, why did you say, ‘I do not know’?” “Venerable Sir, you know that I am going to the weaver’s hall, taking the shuttle-basket, yet you ask, ‘Having passed away from here, where will you be reborn?’ But I do not know where I will go to be reborn after passing away from here.” Again, the Teacher, giving his second approval, saying, “You have answered the very question I asked,” further asked, “Then why, when asked, ‘Do you not know?’, do you say, ‘I know’?” “I know the fact of my death, Venerable Sir; that is why I say so.” Once more, the Teacher, giving his third approval, saying, “You have answered the very question I asked,” further questioned, “Then why, when asked, ‘Do you know?’, do you say, ‘I do not know’?” “I know only the fact of my death, Venerable Sir, but I do not know, ‘At such and such a time, during the day or night, in the morning, I will die,’ that is why I say so.” Then the Teacher, giving his fourth approval, saying, “You have answered the very question I asked,” addressed the assembly: “You do not understand even this much that she has spoken, yet you merely complain. Those who lack the eye of wisdom are truly blind. Only those who possess the eye of wisdom are the ones with sight.” Having said this, he spoke the following verse:

174.

174.

‘‘Andhabhūto ayaṃ loko, tanukettha vipassati;

Sakuṇo jālamuttova, appo saggāya gacchatī’’ti.

“This world is blinded, few here see clearly; like a bird escaped from a net, few go to heaven.”

Tattha andhabhūto ayaṃ lokoti ayaṃ lokiyamahājano paññācakkhuno abhāvena andhabhūto. Tanuketthāti tanuko ettha, na bahu jano aniccādivasena vipassati. Jālamuttovāti yathā chekena sākuṇikena jālena ottharitvā gayhamānesu vaṭṭakesu kocideva jālato muccati. Sesā antojālameva pavisanti. Tathā maraṇajālena otthaṭesu sattesu bahū apāyagāmino honti, appo kocideva satto saggāya gacchati, sugatiṃ vā nibbānaṃ vā pāpuṇātīti attho.

Herein, ‘this world is blinded’ means this great mass of worldlings is blind due to the absence of the eye of wisdom. ‘Few here’ means few here, not many people, discern by way of impermanence and so forth. ‘Like a bird escaped from a net’ means just as when a skilled fowler spreads a net and catches quails, only a rare one escapes from the net. The rest enter right into the net. Similarly, when beings are ensnared by the net of death, many are headed for the lower realms, while only a few beings go to heaven, or attain a good destiny or Nibbāna—that is the meaning.

Desanāvasāne kumārikā sotāpattiphale patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the maiden was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the great assembly as well.

Sāpi tasarapacchiṃ gahetvā pitu santikaṃ agamāsi, sopi nisinnakova niddāyi. Tassā asallakkhetvāva tasarapacchiṃ upanāmentiyā tasarapacchi vemakoṭiyaṃ paṭihaññitvā saddaṃ kurumānā pati. So pabujjhitvā gahitanimitteneva vemakoṭiṃ ākaḍḍhi. Vemakoṭi gantvā taṃ kumārikaṃ ure pahari, sā tattheva kālaṃ katvā tusitabhavane nibbatti. Athassā pitā taṃ olokento sakalasarīrena lohitamakkhitena patitvā mataṃ addasa. Athassa mahāsoko uppajji. So ‘‘na mama sokaṃ añño nibbāpetuṃ sakkhissatī’’ti rodanto satthu santikaṃ gantvā tamatthaṃ ārocetvā, ‘‘bhante, sokaṃ me nibbāpethā’’ti āha. Satthā taṃ samassāsetvā ‘‘mā soci, upāsaka. Anamataggasmiñhi saṃsāre tava evameva dhītu maraṇakāle paggharitaassu catunnaṃ mahāsamuddānaṃ udakato atirekatara’’nti vatvā anamataggakathaṃ kathesi[Pg.115]. So tanubhūtasoko satthāraṃ pabbajjaṃ yācitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇīti.

She also, taking the shuttle-basket, went to her father's presence. That weaver fell asleep while sitting. As she, not noticing he was asleep, was offering the shuttle-basket, the shuttle-basket struck the tip of the shuttle, made a sound, and fell. Having awakened, he pulled the tip of the shuttle just by the sign he had grasped. The tip of the shuttle went and struck the girl in the chest. She passed away right in that place and was reborn in the Tusita celestial realm. Then, when her father looked at her, he saw her fallen and dead, with her entire body smeared with blood. Then, great sorrow arose in him. He, weeping and thinking, 'No one other than the Teacher will be able to extinguish my sorrow,' went to the Teacher's presence, related the matter, and said, 'Venerable Sir, please extinguish my sorrow.' The Teacher, having consoled him, said, 'Lay follower, do not grieve. Indeed, in this saṃsāra with its unknown beginning, the tears you have shed at the time of your daughter's death in this very way are more abundant than the water of the four great oceans.' Having said this, he delivered the discourse on the unknown beginning. He, with his sorrow lessened, requested the going forth from the Teacher, and having received the higher ordination, not long after attained Arahantship.

Pesakāradhītāvatthu sattamaṃ.

The Story of the Weaver's Daughter, the Seventh.

8. Tiṃsabhikkhuvatthu

8. The Story of the Thirty Monks

Haṃsādiccapatheti imaṃ dhammadesanaṃ satthā jetavane viharanto tiṃsa bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Haṃsādiccapathe,' concerning thirty monks.

Ekasmiñhi divase tiṃsamattā disāvāsikā bhikkhū satthāraṃ upasaṅkamiṃsu. Ānandatthero satthu vattakaraṇavelāya āgantvā te bhikkhū disvā ‘‘satthārā imehi saddhiṃ paṭisanthāre kate vattaṃ karissāmī’’ti dvārakoṭṭhake aṭṭhāsi. Satthāpi tehi saddhiṃ paṭisanthāraṃ katvā tesaṃ sāraṇīyadhammaṃ kathesi. Taṃ sutvā te sabbepi arahattaṃ patvā uppatitvā ākāsena agamiṃsu. Ānandatthero tesu cirāyantesu satthāraṃ upasaṅkamitvā, ‘‘bhante, idāneva tiṃsamattā bhikkhū āgatā, te kuhi’’nti pucchi. ‘‘Gatā, ānandā’’ti. ‘‘Katarena maggena, bhante’’ti? ‘‘Ākāsenānandā’’ti. ‘‘Kiṃ pana te, bhante, khīṇāsavā’’ti? ‘‘Āmānanda, mama santike dhammaṃ sutvā arahattaṃ pattā’’ti. Tasmiṃ pana khaṇe ākāsena haṃsā āgamiṃsu. Satthā ‘‘yassa kho panānanda, cattāro iddhipādā subhāvitā, so haṃsā viya ākāsena gacchatī’’ti vatvā imaṃ gāthamāha –

Indeed, on one day, about thirty monks from the regions approached the Teacher. The Venerable Elder Ānanda, arriving at the time for performing duties for the Teacher, saw those monks and thought, 'After the Teacher has exchanged friendly greetings with them, I will perform my duties,' and stood at the entrance chamber. The Teacher also, after exchanging friendly greetings with them, taught them a discourse worthy of recollection. Hearing it, all of them attained Arahantship, rose up, and went away through the sky. When they were taking a long time, the Venerable Elder Ānanda approached the Teacher and asked, 'Venerable Sir, just now about thirty monks arrived; where are they?' 'They have gone, Ānanda.' 'By which path, Venerable Sir?' 'Through the sky, Ānanda.' 'Are they, Venerable Sir, those whose taints are destroyed?' 'Yes, Ānanda. Having heard the Dhamma in my presence, they attained Arahantship.' At that moment, swans came through the sky. The Teacher said, 'Ānanda, for whomever the four bases of psychic power are well-developed, that person goes through the sky like a swan,' and spoke this verse:

175.

175.

‘‘Haṃsādiccapathe yanti, ākāse yanti iddhiyā;

Nīyanti dhīrā lokamhā, jetvā māraṃ savāhini’’nti.

Swans travel on the path of the sun; they go through the sky by psychic power. The wise are led out from the world, having conquered Māra together with his army.

Tassattho – ime haṃsā ādiccapathe ākāse gacchanti. Yesaṃ iddhipādā subhāvitā, tepi ākāse yanti iddhiyā. Dhīrā paṇḍitā savāhiniṃ māraṃ jetvā imamhā vaṭṭalokā nīyanti, nibbānaṃ pāpuṇantīti attho.

Its meaning is: These swans travel in the sky, the path of the sun. Those for whom the bases of psychic power are well-developed, they too travel through the sky by psychic power. The wise, the sagacious, having conquered Māra together with his army, are led out from this world of saṃsāra; they reach Nibbāna. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Tiṃsabhikkhuvatthu aṭṭhamaṃ.

The Story of the Thirty Monks, the Eighth.

9. Ciñcamāṇavikāvatthu

9. The Story of Ciñcamāṇavikā

Ekaṃ [Pg.116] dhammanti dhammadesanaṃ satthā jetavane viharanto ciñcamāṇavikaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher gave this discourse beginning with the words 'Ekaṃ dhammaṃ', concerning Ciñcamāṇavikā.

Paṭhamabodhiyañhi dasabalassa puthubhūtesu sāvakesu appamāṇesu devamanussesu ariyabhūmiṃ okkantesu patthaṭe guṇasamudaye mahālābhasakkāro udapādi. Titthiyā sūriyuggamane khajjopanakasadisā ahesuṃ hatalābhasakkārā. Te antaravīthiyaṃ ṭhatvā ‘‘kiṃ samaṇo gotamova buddho, mayampi buddhā, kiṃ tasseva dinnaṃ mahapphalaṃ, amhākampi dinnaṃ mahapphalameva, amhākampi detha sakkarothā’’ti evaṃ manusse viññāpentāpi lābhasakkāraṃ alabhitvā raho sannipatitvā ‘‘kena nu kho upāyena samaṇassa gotamassa manussānaṃ antare avaṇṇaṃ uppādetvā lābhasakkāraṃ nāseyyāmā’’ti cintayiṃsu.

Indeed, at the time of the first enlightenment, when the disciples of the Ten-Powered One had become numerous, when countless devas and humans had entered the noble stage, and when his collection of virtues had spread, great gain and honor arose. The sectarians, their gain and honor destroyed, became like fireflies at sunrise. Standing in the middle of the street, they would say, 'Is only the ascetic Gotama a Buddha? We too are Buddhas. Is a gift given only to him of great fruit? A gift given to us is also of great fruit. Give to us too, honor us!' Even while informing the people thus, they did not receive gain and honor. Gathering in secret, they pondered, 'By what means indeed could we, having created disrepute for the ascetic Gotama among the people, destroy his gain and honor?'

Tadā sāvatthiyaṃ ciñcamāṇavikā nāmekā paribbājikā uttamarūpadharā sobhaggappattā devaccharā viya. Assā sarīrato rasmiyo niccharanti. Atheko kharamantī evamāha – ‘‘ciñcamāṇavikaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsessāmā’’ti. Te ‘‘attheko upāyo’’ti sampaṭicchiṃsu. Atha sā titthiyārāmaṃ gantvā vanditvā aṭṭhāsi, titthiyā tāya saddhiṃ na kathesuṃ. Sā ‘‘ko nu kho me doso’’ti yāvatatiyaṃ ‘‘vandāmi, ayyā’’ti vatvā, ‘‘ayyā, ko nu kho me doso, kiṃ mayā saddhiṃ na kathethā’’ti āha. ‘‘Bhagini, samaṇaṃ gotamaṃ amhe viheṭhayantaṃ hatalābhasakkāre katvā vicarantaṃ na jānāsī’’ti? ‘‘Na jānāmi, ayyā, kiṃ panettha mayā kattabba’’nti. ‘‘Sace tvaṃ, bhagini, amhākaṃ sukhamicchasi, attānaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsehī’’ti.

At that time in Sāvatthī, there was a female wanderer named Ciñcamāṇavikā, a bearer of supreme beauty, who had attained comeliness, like a celestial nymph. Rays of light emanated from her body. Then a certain one with harsh counsel said thus: 'Relying on Ciñcamāṇavikā, we will create disrepute for the ascetic Gotama and destroy his gain and honor.' They agreed, saying, 'This is a way.' Then she went to the monastery of the sectarians, paid respects, and stood there. The sectarians did not speak with her. Up to the third time she said, 'I pay respects, venerable sirs,' and then asked, 'Venerable sirs, what indeed is my fault? Why do you not speak with me?' They replied, 'Sister, do you not know of the ascetic Gotama who goes about harassing us, having caused our gain and honor to be destroyed?' 'I do not know, venerable sirs. What should be done by me in this matter?' 'Sister, if you desire our happiness, then relying on yourself, create disrepute for the ascetic Gotama and destroy his gain and honor.'

Sā ‘‘sādhu, ayyā, mayhaṃveso bhāro, mā cintayitthā’’ti vatvā pakkamitvā itthimāyāsu kusalatāya tato paṭṭhāya sāvatthivāsīnaṃ dhammakathaṃ sutvā jetavanā nikkhamanasamaye indagopakavaṇṇaṃ paṭaṃ pārupitvā gandhamālādihatthā jetavanābhimukhī gacchati. ‘‘Imāya velāya kuhiṃ gacchasī’’ti vutte, ‘‘kiṃ tumhākaṃ mama gamanaṭṭhānenā’’ti vatvā jetavanasamīpe titthiyārāme vasitvā pātova ‘‘aggavandanaṃ vandissāmā’’ti nagarā nikkhamante upāsakajane [Pg.117] jetavanassa antovuṭṭhā viya hutvā nagaraṃ pavisati. ‘‘Kuhiṃ vuṭṭhāsī’’ti vutte, ‘‘kiṃ tumhākaṃ mama vuṭṭhaṭṭhānenā’’ti vatvā māsaddhamāsaccayena pucchiyamānā jetavane samaṇena gotamena saddhiṃ ekagandhakuṭiyā vuṭṭhāmhīti. Puthujjanānaṃ ‘‘saccaṃ nu kho etaṃ, no’’ti kaṅkhaṃ uppādetvā temāsacatumāsaccayena pilotikāhi udaraṃ veṭhetvā gabbhinivaṇṇaṃ dassetvā upari rattapaṭaṃ pārupitvā ‘‘samaṇaṃ gotamaṃ paṭicca gabbho uppanno’’ti andhabāle saddahāpetvā aṭṭhanavamāsaccayena udare dārumaṇḍalikaṃ bandhitvā upari paṭaṃ pārupitvā hatthapādapiṭṭhiyo gohanukena koṭṭāpetvā ussade dassetvā kilantindriyā hutvā sāyanhasamaye tathāgate alaṅkatadhammāsane nisīditvā dhammaṃ desente dhammasabhaṃ gantvā tathāgatassa purato ṭhatvā, ‘‘mahāsamaṇa, mahājanassa tāva dhammaṃ desesi, madhuro te saddo, samphusitaṃ dantāvaraṇaṃ. Ahaṃ pana taṃ paṭicca gabbhaṃ labhitvā paripuṇṇagabbhā jātā, neva me sūtigharaṃ jānāsi, sappitelādīni sayaṃ akaronto upaṭṭhākānampi aññataraṃ kosalarājānaṃ vā anāthapiṇḍikaṃ vā visākhaṃ upāsikaṃ vā ‘imissā ciñcamāṇavikāya kattabbayuttakaṃ karohī’ti na vadesi, abhiramituṃyeva jānāsi, gabbhaparihāraṃ na jānāsī’’ti gūthapiṇḍaṃ gahetvā candamaṇḍalaṃ dūsetuṃ vāyamantī viya parisamajjhe tathāgataṃ akkosi. Tathāgato dhammakathaṃ ṭhapetvā sīho viya abhinadanto, ‘‘bhagini, tayā kathitassa tathabhāvaṃ vā vitathabhāvaṃ vā ahameva ca tvañca jānāmā’’ti āha. ‘‘Āma, mahāsamaṇa, tayā ca mayā ca ñātabhāvenetaṃ jāta’’nti.

She said, 'Very well, sirs, this is my burden; do not worry.' Having said this, she departed. Being skilled in feminine wiles, from that day onwards, at the time when the residents of Sāvatthī were leaving Jetavana after hearing a Dhamma talk, she would dress in a cloth the color of a cochineal insect and, with perfumes and garlands in hand, walk towards Jetavana. When asked, 'Where are you going at this time?' she would reply, 'What is my destination to you?' Having stayed in the sectarians' monastery near Jetavana, early in the morning, as the lay devotees were leaving the city to pay their highest respects, she would enter the city as if she had spent the night inside Jetavana. When asked, 'Where did you spend the night?' she would reply, 'What is my lodging place to you?' After a month and a half, when asked, she said, 'I am staying in a single perfume chamber in Jetavana with the ascetic Gotama.' Having thus raised doubt among the common people as to whether this was true or not, after three or four months, she wrapped her belly with rags to show the appearance of pregnancy, covering it with a red cloth. She made the utter fools believe, 'A child has been conceived on account of the ascetic Gotama.' After eight or nine months, having tied a wooden disk to her belly and covered it with a cloth, she had the backs of her hands and feet struck with a cow's jawbone to make them appear swollen. With weary faculties, in the evening, while the Tathāgata was seated on an adorned Dhamma-seat teaching the Dhamma, she went to the Dhamma assembly. Standing before the Tathāgata, she reviled him in the midst of the assembly, like one trying to defile the disk of the moon with a lump of excrement: 'Great ascetic, you teach the Dhamma to the great crowd; your voice is sweet, your utterance is pleasant. But I, having conceived on account of you, am now with a full-term pregnancy. You neither know of a birthing house for me, nor about ghee, oil, and so on. Not doing it yourself, you do not even tell one of your attendants—the king of Kosala, or Anāthapiṇḍika, or the laywoman Visākhā—"Do what is necessary for this Ciñcamāṇavikā." You only know how to take pleasure; you do not know how to care for a pregnancy!' The Tathāgata, stopping his Dhamma talk and roaring like a lion, said, 'Sister, whether what you have said is true or false is known only by me and by you.' She replied, 'Yes, great ascetic, this matter has come to be known by you and me.'

Tasmiṃ khaṇe sakkassa āsanaṃ uṇhākāraṃ dassesi. So āvajjamāno ‘‘ciñcamāṇavikā tathāgataṃ abhūtena akkosatī’’ti ñatvā ‘‘idaṃ vatthuṃ sodhessāmī’’ti catūhi devaputtehi saddhiṃ āgami. Devaputtā mūsikapotakā hutvā dārumaṇḍalikassa bandhanarajjuke ekappahāreneva chindiṃsu, pārutapaṭaṃ vāto ukkhipi, dārumaṇḍalikaṃ patamānaṃ tassā pādapiṭṭhiyaṃ pati, ubho aggapādā chijjiṃsu. Manussā ‘‘dhī kāḷakaṇṇi, sammāsambuddhaṃ akkosī’’ti sīse kheḷaṃ pātetvā leḍḍudaṇḍādihattā jetavanā nīhariṃsu. Athassā tathāgatassa cakkhupathaṃ atikkantakāle mahāpathavī bhijjitvā [Pg.118] vivaramadāsi, avīcito aggijālā uṭṭhahi. Sā kuladattiyaṃ kambalaṃ pārupamānā viya gantvā avīcimhi nibbatti. Aññatitthiyānaṃ lābhasakkāro parihāyi, dasabalassa bhiyyosomattāya vaḍḍhi. Punadivase dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi esā maṃ abhūtena akkositvā vināsaṃ pattāyevā’’ti vatvā –

At that moment, Sakka’s seat showed a sign of heat. Reflecting, he realized, “Ciñcamāṇavikā falsely reviles the Tathāgata,” and thinking, “I shall settle this matter,” he came with four devaputtas. The devaputtas, having become young mice, severed the binding cords of the wooden disk all at once. The wind lifted up the covering cloth, and as the wooden disk was falling, it fell on the top of her feet, and both tips of her feet were broken. The people, saying, “Fie, you wretched woman! You have reviled the Perfectly Enlightened One!” spat on her head and, with clods of earth and sticks in hand, drove her out from Jetavana. Then, when she had passed beyond the range of the Tathāgata's sight, the great earth split and gave an opening. Flames of fire arose from Avīci. She, as if wrapping herself in a blanket given by her clan, went and was reborn in Avīci. The gain and honor of the other sectarians declined, while that of the Ten-Powered One increased exceedingly. On the next day, in the hall of Dhamma, they raised a discussion: “Friends, Ciñcamāṇavikā, having falsely reviled the Perfectly Enlightened One—who is of such vast virtue and the supreme recipient of offerings—has met with great destruction.” The Teacher arrived and asked, “For what discussion, monks, are you now assembled?” When they told him which one, he said, “Not only now, monks. In the past, too, she falsely reviled me and certainly met with destruction,” and saying—

‘‘Nādaṭṭhā parato dosaṃ, aṇuṃ thūlāni sabbaso;

Issaro paṇaye daṇḍaṃ, sāmaṃ appaṭivekkhiyā’’ti. –

Not having seen the faults of another—small and great—in every way, and without personal reflection, a ruler should not inflict punishment.

Imaṃ dvādasanipāte mahāpadumajātakaṃ (jā. 1.12.106) vitthāretvā kathesi –

He narrated in detail this Mahāpaduma Jātaka (Jā 472) from the twelfth Nipāta—

Tadā kiresā mahāpadumakumārassa bodhisattassa mātu sapattī rañño aggamahesī hutvā mahāsattaṃ asaddhammena nimantetvā tassa manaṃ alabhitvā attanāva attani vippakāraṃ katvā gilānālayaṃ dassetvā ‘‘tava putto maṃ anicchantiṃ imaṃ vippakāraṃ pāpesī’’ti rañño ārocesi. Rājā kuddho mahāsattaṃ corapapāte khipi. Atha naṃ pabbatakucchiyaṃ adhivatthā devatā paṭiggahetvā nāgarājassa phaṇagabbhe patiṭṭhapesi. Nāgarājā taṃ nāgabhavanaṃ netvā upaḍḍharajjena sammānesi. So tattha saṃvaccharaṃ vasitvā pabbajitukāmo himavantappadesaṃ patvā pabbajitvā jhānābhiññāyo nibbattesi. Atha naṃ eko vanacarako disvā rañño ārocesi. Rājā tassa santikaṃ gantvā katapaṭisanthāro sabbaṃ taṃ pavattiṃ ñatvā mahāsattaṃ rajjena nimantetvā tena ‘‘mayhaṃ rajjena kiccaṃ natthi, tvaṃ pana dasa rājadhamme akopetvā agatigamanaṃ pahāya dhammena rajjaṃ kārehī’’ti ovadito uṭṭhāyāsanā roditvā nagaraṃ gacchanto antarāmagge amacce pucchi – ‘‘ahaṃ kaṃ nissāya evaṃ ācārasampannena puttena viyogaṃ patto’’ti? ‘‘Aggamahesiṃ nissāya, devā’’ti. Rājā taṃ uddhaṃpādaṃ gahetvā corapapāte khipāpetvā nagaraṃ pavisitvā dhammena rajjaṃ kāresi. Tadā mahāpadumakumāro satthā ahosi, mātu sapattī ciñcamāṇavikāti.

At that time, it is said, she was the rival wife of the mother of the Bodhisatta, Mahāpadumakumāra. Having become the chief queen of the king, she invited the great being for an unrighteous act, and failing to obtain his consent, she injured herself and, showing a pretense of illness, reported to the king: “Your son subjected me, though I was unwilling, to this violation.” The angry king threw the great being into the thieves’ precipice. Then a devatā dwelling in the mountain valley received him and established him in the chamber of the Nāga king's hood. The Nāga king led him to the Nāga realm and honored him with half the kingdom. Having lived there for a year, he, desiring to go forth, reached the Himalayan region, went forth, and produced the jhānas and higher knowledges. Then a certain forest-dweller saw him and informed the king. The king went to his presence, and after exchanging friendly greetings and learning that whole story, invited the great being with the kingdom. Being advised by him, “For me, there is no need for the kingdom. But you, not violating the ten royal virtues and abandoning wrong courses of action, should rule the kingdom righteously,” the king rose from his seat, wept, and while going to the city, asked his ministers on the way: “Relying on whom was I separated from a son so endowed with good conduct?” “Relying on the chief queen, Your Majesty.” The king had her seized by the feet, held upside down, and thrown into the thieves’ precipice; then he entered the city and ruled righteously. At that time, Mahāpadumakumāra was the Teacher, and the mother's rival wife was Ciñcamāṇavikā.

Satthā [Pg.119] imamatthaṃ pakāsetvā, ‘‘bhikkhave, ekaṃ dhammañhi saccavacanaṃ pahāya musāvāde patiṭṭhitānaṃ vissaṭṭhaparalokānaṃ akattabbapāpakammaṃ nāma natthī’’ti vatvā imaṃ gāthamāha –

Having explained this matter, the Teacher said, “Monks, for those who have abandoned the one thing, which is truthful speech, are established in false speech, and have cast off the next world, there is no evil deed whatsoever that they would not do,” and spoke this verse:

176.

176.

‘‘Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya’’nti.

For one who has transgressed the one law, for a person who speaks falsely, who has disregarded the world beyond, there is no evil that cannot be done.

Tattha ekaṃ dhammanti saccaṃ. Musāvādissāti yassa dasasu vacanesu ekampi saccaṃ natthi, evarūpassa musāvādino. Vitiṇṇaparalokassāti vissaṭṭhaparalokassa. Evarūpo hi manussasampattiṃ devasampattiṃ avasāne nibbānasampattinti imā tissopi sampattiyo na passati. Natthi pāpanti tassa evarūpassa idaṃ nāma pāpaṃ akattabbanti natthi.

Herein, 'one thing' means truth. 'Of a liar' refers to such a liar for whom not even one statement among ten utterances is true. 'Of one who has disregarded the next world' means of one who has cast off the next world. Indeed, such a person does not see these three prosperities: human prosperity, divine prosperity, and ultimately, the prosperity of Nibbāna. 'There is no evil' means that for such a person, there is no evil whatsoever that should not be done.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Ciñcamāṇavikāvatthu navamaṃ.

The Story of Ciñcamāṇavikā, the ninth.

10. Asadisadānavatthu

10. The Story of the Incomparable Offering

Na ve kadariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto asadisadānaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Na ve kadariyā,' concerning the Incomparable Offering.

Ekasmiñhi samaye satthā cārikaṃ caritvā pañcasatabhikkhuparivāro jetavanaṃ pāvisi. Rājā vihāraṃ gantvā satthāraṃ nimantetvā punadivase āgantukadānaṃ sajjetvā ‘‘dānaṃ me passantū’’ti nāgare pakkosi. Nāgarā āgantvā rañño dānaṃ disvā punadivase satthāraṃ nimantetvā dānaṃ sajjetvā ‘‘amhākampi dānaṃ, devo, passatū’’ti rañño pahiṇiṃsu. Rājā tesaṃ dānaṃ disvā ‘‘imehi mama dānato uttaritaraṃ kataṃ, puna dānaṃ karissāmī’’ti punadivasepi dānaṃ sajjesi. Nāgarāpi taṃ disvā punadivase sajjayiṃsu. Evaṃ neva rājā nāgare parājetuṃ sakkoti, na nāgarā rājānaṃ. Atha chaṭṭhe vāre nāgarā sataguṇaṃ sahassaguṇaṃ vaḍḍhetvā yathā na sakkā hoti ‘‘idaṃ nāma imesaṃ dāne natthī’’ti vattuṃ, evaṃ dānaṃ sajjayiṃsu. Rājā taṃ disvā ‘‘sacāhaṃ imesaṃ dānato uttaritaraṃ kātuṃ na sakkhissāmi, kiṃ me jīvitenā’’ti upāyaṃ cintento nipajji. Atha naṃ mallikā [Pg.120] devī upasaṅkamitvā, ‘‘kasmā, mahārāja, evaṃ nipannosi, kena te indriyāni kilantāni viyā’’ti pucchi. Rājā āha – ‘‘na dāni tvaṃ, devi, jānāsī’’ti. ‘‘Na jānāmi, devā’’ti. So tassā tamatthaṃ ārocesi.

Indeed, at one time, the Teacher, having wandered on tour, entered Jetavana accompanied by a retinue of five hundred bhikkhus. The king went to the monastery, invited the Teacher, and on the next day prepared an offering for the visitors, then summoned the townspeople, saying, 'Let them see my offering.' The townspeople came, saw the king's offering, and on the next day, they invited the Teacher, prepared an offering, and sent a message to the king: 'Let Your Majesty also see our offering.' The king, seeing their offering, thought, 'These people have made an offering more excellent than mine; I will make an offering again,' and so on the next day as well, he prepared an offering. The townspeople, seeing that, also prepared one on the following day. In this way, neither was the king able to defeat the townspeople, nor were the townspeople able to defeat the king. Then, on the sixth occasion, the townspeople, having increased their offering a hundredfold and a thousandfold, prepared it in such a way that it was not possible to say, 'Such and such is not present in their offering.' The king, seeing this, thought, 'If I am not able to make an offering more excellent than theirs, what is the use of my life?' and pondering a strategy, he lay down. Then Queen Mallikā approached him and asked, 'Why, great king, are you lying down like this? Why do your faculties seem weary?' The king said, 'Do you not know now, Queen?' 'I do not know, Your Majesty.' He then told her the matter.

Atha naṃ mallikā āha – ‘‘deva, mā cintayi, kahaṃ tayā pathavissaro rājā nāgarehi parājiyamāno diṭṭhapubbo vā sutapubbo vā, ahaṃ te dānaṃ saṃvidahissāmī’’ti. Itissa asadisadānaṃ saṃvidahitukāmatāya evaṃ vatvā, mahārāja, sālakalyāṇipadarehi pañcannaṃ bhikkhusatānaṃ anto āvaṭṭe nisīdanamaṇḍapaṃ kārehi, sesā bahiāvaṭṭe nisīdissanti. Pañca setacchattasatāni kārehi, tāni gahetvā pañcasatā hatthī pañcannaṃ bhikkhusatānaṃ matthake dhārayamānā ṭhassanti. Aṭṭha vā dasa vā rattasuvaṇṇanāvāyo kārehi, tā maṇḍapamajjhe bhavissanti. Dvinnaṃ dvinnaṃ bhikkhūnaṃ antare ekekā khattiyadhītā nisīditvā gandhe pisissati, ekekā khattiyadhītā bījanaṃ ādāya dve dve bhikkhū bījamānā ṭhassati, sesā khattiyadhītaro pise pise gandhe haritvā suvaṇṇanāvāsu pakkhipissanti, tāsu ekaccā khattiyadhītaro nīluppalakalāpe gahetvā suvaṇṇanāvāsu pakkhittagandhe āloḷetvā vāsaṃ gāhāpessanti. Nāgarānañhineva khattiyadhītaro atthi, na setacchattāni, na hatthino ca. Imehi kāraṇehi nāgarā parājissanti, evaṃ karohi, mahārājāti. Rājā ‘‘sādhu, devi, kalyāṇaṃ te kathita’’nti tāya kathitaniyāmena sabbaṃ kāresi. Ekassa pana bhikkhuno eko hatthi nappahosi. Atha rājā mallikaṃ āha – ‘‘bhadde, ekassa bhikkhuno eko hatthi nappahoti, kiṃ karissāmā’’ti. ‘‘Kiṃ, deva, pañca hatthisatāni natthī’’ti? ‘‘Atthi, devi, avasesā duṭṭhahatthino, te bhikkhū disvāva verambhavātā viya caṇḍā hontī’’ti. ‘‘Deva, ahaṃ ekassa duṭṭhahatthipotakassa chattaṃ gahetvā tiṭṭhanaṭṭhānaṃ jānāmī’’ti. ‘‘Kattha naṃ ṭhapessāmā’’ti? ‘‘Ayyassa aṅgulimālassa santike’’ti. Rājā tathā kāresi. Hatthipotako vāladhiṃ antarasatthimhi pakkhipitvā ubho kaṇṇe pātetvā akkhīni nimiletvā aṭṭhāsi. Mahājano ‘‘evarūpassa nāma caṇḍahatthino ayamākāro’’ti hatthimeva olokesi.

Then Mallikā said to him: 'Your Majesty, do not worry. Where has it ever been seen or heard that a king, a ruler of the earth, was defeated by townspeople? I will arrange your offering.' Wishing to arrange the Incomparable Offering, she spoke thus: 'Great king, have a sitting pavilion made with planks of sālakalyāṇi wood in an inner enclosure for five hundred bhikkhus; the rest will sit in the outer enclosure. Have five hundred white parasols made. Five hundred elephants, holding them, will stand holding them over the heads of the five hundred bhikkhus. Have eight or ten boats of reddish-gold made; they will be in the middle of the pavilion. Between every two bhikkhus, one khattiya daughter will sit and grind perfumes. One khattiya daughter each, taking a fan, will stand fanning two bhikkhus. The remaining khattiya daughters will carry the perfumes as they are ground and place them into the golden boats. Among them, some khattiya daughters, taking bunches of blue lotuses, will stir the perfumed water placed in the golden boats and cause them to take on the fragrance. For the townspeople have no khattiya daughters, no white parasols, and no elephants. For these reasons, the townspeople will be defeated. Do thus, great king.' The king replied, 'Good, queen, your words are excellent,' and had everything done according to the method she described. However, for one bhikkhu, an elephant was not sufficient. Then the king said to Mallikā: 'My dear, for one bhikkhu an elephant is not sufficient. What shall we do?' 'What, Your Majesty, are there not five hundred elephants?' 'There are, queen, but the remaining ones are fierce elephants. Upon seeing the bhikkhus, they become as fierce as the Verambha winds.' 'Your Majesty, I know a place for one fierce young elephant to stand holding the parasol.' 'Where shall we place it?' 'Near the venerable Aṅgulimāla.' The king had it done so. The young elephant, tucking its tail between its thighs, dropping both ears, and closing its eyes, stood still. The great crowd looked only at the elephant, thinking, 'Such is the demeanor of this notoriously fierce elephant!'

Rājā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā satthāraṃ vanditvā, ‘‘bhante, yaṃ imasmiṃ dānagge kappiyabhaṇḍaṃ vā akappiyabhaṇḍaṃ vā, sabbaṃ taṃ tumhākameva dammī’’ti āha[Pg.121]. Tasmiṃ pana dāne ekadivaseneva pariccattaṃ cuddasakoṭidhanaṃ hoti. Satthu pana setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhikāti cattāri anagghāneva. Puna evarūpaṃ katvā buddhānaṃ dānaṃ nāma dātuṃ samattho nāhosi, teneva taṃ ‘‘asadisadāna’’nti paññāyi. Taṃ kira sabbabuddhānaṃ ekavāraṃ hotiyeva, sabbesaṃ pana itthīyeva saṃvidahati. Rañño pana kāḷo ca juṇho cāti dve amaccā ahesuṃ. Tesu kāḷo cintesi – ‘‘aho rājakulassa parihāni, ekadivaseneva cuddasakoṭidhanaṃ khayaṃ gacchati, ime imaṃ dānaṃ bhuñjitvā gantvā nipannā niddāyissanti, aho naṭṭhaṃ rājakula’’nti. Juṇho cintesi – ‘‘aho rañño dānaṃ sudinnaṃ. Na hi sakkā rājabhāve aṭṭhitena evarūpaṃ dānaṃ dātuṃ, sabbasattānaṃ pattiṃ adento nāma natthi, ahaṃ panidaṃ dānaṃ anumodāmī’’ti.

The king, having served the Saṅgha of bhikkhus with the Buddha at its head, paid homage to the Teacher and said, 'Venerable sir, whatever allowable or unallowable requisites are in this excellent offering, I give all of it only to you.' In that offering, the wealth given away in just a single day was fourteen crores. But for the Teacher, the white parasol, the sitting throne, the bowl-stand, and the footstool—these four items were indeed priceless. Furthermore, no one was capable of making such a thing and giving it as a gift to the Buddhas; for that very reason, it became known as the 'Incomparable Offering.' Indeed, for all Buddhas, such an offering occurs only once, and in every case, it is a woman who arranges it. Now, the king had two ministers, Kāḷa and Juṇha. Among them, Kāḷa thought, 'Alas, the decline of the royal family's wealth! In just one day, fourteen crores of wealth goes to destruction. These monks, having eaten this offering, will go, lie down, and sleep. Alas, the royal family's wealth is lost!' Juṇha thought, 'Ah, the king's offering is well-given! Indeed, it is not possible for one not established in kingship to give such an offering. There is no one with whom he does not share the merit, for the benefit of all beings. As for me, I rejoice in this offering.'

Satthu bhattakiccāvasāne rājā anumodanatthāya pattaṃ gaṇhi. Satthā cintesi – ‘‘raññā mahoghaṃ pavattentena viya mahādānaṃ dinnaṃ, asakkhi nu kho mahājano cittaṃ pasādetuṃ, udāhu no’’ti. So tesaṃ amaccānaṃ cittācāraṃ ñatvā ‘‘sace rañño dānānucchavikaṃ anumodanaṃ karissāmi, kāḷassa muddhā sattadhā phalissati, juṇho sotāpattiphale patiṭṭhahissatī’’ti ñatvā kāḷe anukampaṃ paṭicca evarūpaṃ dānaṃ datvā ṭhitassa rañño catuppadikaṃ gāthameva vatvā uṭṭhāyāsanā vihāraṃ gato. Bhikkhū aṅgulimālaṃ pucchiṃsu – ‘‘na kiṃ nu kho, āvuso, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī’’ti? ‘‘Na bhāyiṃ, āvuso’’ti. Te satthāraṃ upasaṅkamitvā āhaṃsu – ‘‘aṅgulimālo, bhante, aññaṃ byākarosī’’ti. Satthā ‘‘na, bhikkhave, aṅgulimālo bhāyati. Khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī’’ti vatvā brāhmaṇavagge imaṃ gāthamāha –

At the end of the Teacher's meal, the king took the bowl for the purpose of the rejoicing. The Teacher reflected, 'The king has given a great gift, as if causing a great flood to arise. Will the great populace be able to gladden their minds, or not?' He, knowing the course of thought of those ministers, reflected, 'If I were to give a rejoicing suitable for the king’s gift, Kāḷa’s head would split into seven pieces, and Juṇha would be established in the fruit of stream-entry.' Knowing this, and on account of his compassion for Kāḷa, to the king who stood there having given such a gift, he spoke only a four-lined verse, then rose from his seat and went to the monastery. The bhikkhus asked Aṅgulimāla, 'Friend, were you not afraid when you saw the fierce elephant standing there holding the parasol?' 'I was not afraid, friends.' They approached the Teacher and said, 'Venerable sir, Aṅgulimāla declares final knowledge.' The Teacher said, 'Bhikkhus, Aṅgulimāla is not afraid. Indeed, among the noble bulls whose taints are destroyed, the chief bulls, bhikkhus who are like my own sons, do not feel fear.' Having said this, in the Brāhmaṇa Chapter, he spoke this verse:

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 422;

su. ni. 651);

The noble bull, the excellent, the steadfast, the great seeker, the conqueror, the craving-free, the cleansed, the Awakened—that one I call a brahmin.

Rājāpi domanassappatto ‘‘evarūpāya nāma parisāya dānaṃ datvā ṭhitassa mayhaṃ anucchavikaṃ anumodanaṃ akatvā gāthameva vatvā satthā uṭṭhāyāsanā gato. Mayā satthu anucchavikaṃ dānaṃ akatvā ananucchavikaṃ kataṃ bhavissati[Pg.122], kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍaṃ vā dinnaṃ bhavissati, satthārā me kupitena bhavitabbaṃ. Evañhi asadisadānaṃ nāma, dānānurūpaṃ anumodanaṃ kātuṃ vaṭṭatī’’ti vihāraṃ gantvā satthāraṃ vanditvā etadavoca – ‘‘kiṃ nu kho me, bhante, dātabbayuttakaṃ dānaṃ na dinnaṃ, udāhu dānānurūpaṃ kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍameva dinna’’nti. ‘‘Kimetaṃ, mahārājā’’ti? ‘‘Na me tumhehi dānānucchavikā anumodanā katā’’ti? ‘‘Mahārāja, anucchavikameva te dānaṃ dinnaṃ. Etañhi asadisadānaṃ nāma, ekassa buddhassa ekavārameva sakkā dātuṃ, puna evarūpaṃ nāma dānaṃ duddada’’nti. ‘‘Atha kasmā, bhante, me dānānurūpaṃ anumodanaṃ na karitthā’’ti? ‘‘Parisāya asuddhattā, mahārājā’’ti. ‘‘Ko nu kho, bhante, parisāya doso’’ti? Athassa satthā dvinnampi amaccānaṃ cittācāraṃ ārocetvā kāḷe anukampaṃ paṭicca anumodanāya akatabhāvaṃ ācikkhi. Rājā ‘‘saccaṃ kira te, kāḷa, evaṃ cintita’’nti pucchitvā ‘‘sacca’’nti vutte ‘‘tava santakaṃ aggahetvā mama puttadārehi saddhiṃ mayi attano santakaṃ dente tuyhaṃ kā pīḷā. Gaccha, bho, yaṃ te mayā dinnaṃ, taṃ dinnameva hotu, raṭṭhato pana me nikkhamā’’ti taṃ raṭṭhā nīharitvā juṇhaṃ pakkosāpetvā ‘‘saccaṃ kira te evaṃ cintita’’nti pucchitvā ‘‘sacca’’nti vutte, ‘‘sādhu, mātula, pasannosmi, tvaṃ mama parijanaṃ gahetvā mayā dinnaniyāmeneva satta divasāni dānaṃ dehī’’ti sattāhaṃ rajjaṃ niyyādetvā satthāraṃ āha – ‘‘passatha, bhante, bālassa karaṇaṃ, mayā evaṃ dinnadāne pahāramadāsī’’ti. Satthā ‘‘āma, mahārāja, bālā nāma parassa dānaṃ anabhinanditvā duggatiparāyaṇā honti, dhīrā pana paresampi dānaṃ anumoditvā saggaparāyaṇā eva hontī’’ti vatvā imaṃ gāthamāha –

The king, too, became dejected, thinking: “For me, who stood having given a gift before such an assembly, the Teacher did not offer a fitting rejoicing, but merely recited a verse, rose from his seat, and departed. It must be that I have given an unfitting gift to the Teacher instead of a fitting one. Or it must be that, instead of giving suitable requisites in accordance with the gift, I have given unsuitable ones; the Teacher must be displeased with me. Indeed, for such a peerless gift, it is proper to make a rejoicing in accordance with the gift.” He went to the monastery, paid homage to the Teacher, and said this: “Venerable sir, was it that I did not give a proper gift? Or was it that, instead of giving suitable requisites in accordance with the gift, I gave only unsuitable ones?” “What is this, great king?” “You did not offer me a rejoicing fitting for my gift.” “Great king, your gift was indeed fitting. This is called a peerless gift, which can be given only once to a single Buddha. Such a gift is hard to give again.” “Then why, venerable sir, did you not give me a rejoicing in accordance with my gift?” “Because the assembly was impure, great king.” “What fault was there in the assembly, venerable sir?” Then the Teacher related to him the course of thought of both ministers and explained that the rejoicing was not made on account of compassion for Kāḷa. The king asked Kāḷa: “Is it true, Kāḷa, that you thought thus?” When he replied, “It is true,” the king said: “When I, together with my sons and wives, am giving my own wealth, without taking what is yours, what oppression is it to you? Go, sir! Let what I have given you remain given, but you must depart from my kingdom.” Having expelled him from the kingdom, he had Juṇha summoned and asked: “Is it true that you thought thus?” When he replied, “It is true,” the king said: “Good, uncle, I am pleased. Take my retinue and give alms for seven days according to the very method established by me.” After entrusting the kingdom to him for seven days, he said to the Teacher: “See, venerable sir, the action of a fool! He found fault with the gift so given by me.” The Teacher replied: “Yes, great king. Fools, not rejoicing in another's gift, are bound for a woeful state. The wise, however, rejoicing even in the gifts of others, are indeed bound for heaven.” Having said this, he spoke this verse:

177.

177.

‘‘Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;

Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī paratthā’’ti.

The stingy do not go to the world of the gods; fools indeed do not praise giving. But the wise one, rejoicing in giving, by that very act becomes happy hereafter.

Tattha kadariyāti thaddhamaccharino. Bālāti idhalokaparalokaṃ ajānanakā. Dhīroti paṇḍito. Sukhī paratthāti teneva so dānānumodanapuññena paraloke dibbasampattiṃ anubhavamāno sukhī hotīti.

Herein, 'stingy' means those who are hard and miserly. 'Fools' means those who do not know this world and the next. 'The wise one' means a wise person. 'Happy hereafter' means that by that very merit of rejoicing in the gift, that wise person, experiencing divine fortune in the next world, becomes happy.

Desanāvasāne [Pg.123] juṇho sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosi, juṇhopi sotāpanno hutvā sattāhaṃ raññā dinnaniyāmeneva dānaṃ adāsīti.

At the end of the discourse, Juṇha was established in the fruit of stream-entry. For the assembled congregation also, the Dhamma discourse was beneficial. Juṇha, too, having become a stream-enterer, gave alms for seven days according to the very method established by the king.

Asadisadānavatthu dasamaṃ.

The Story of the Incomparable Gift is the tenth.

11. Anāthapiṇḍakaputtakālavatthu

11. The Story of Kāḷa, Son of Anāthapiṇḍika

Pathabyā ekarajjenāti imaṃ dhammadesanaṃ satthā jetavane viharanto kālaṃ nāma anāthapiṇḍikassa puttaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Pathabyā ekarajjena', concerning the son of Anāthapiṇḍika named Kāḷa.

So kira tathāvidhassa saddhāsampannassa seṭṭhino putto hutvā neva satthu santikaṃ gantuṃ, na gehaṃ āgatakāle daṭṭhuṃ, na dhammaṃ sotuṃ, na saṅghassa veyyāvaccaṃ kātuṃ icchati. Pitarā ‘‘mā evaṃ, tāta, karī’’ti vuttopi tassa vacanaṃ na suṇāti. Athassa pitā cintesi – ‘‘ayaṃ evarūpaṃ diṭṭhiṃ gahetvā vicaranto avīciparāyaṇo bhavissati, na kho panetaṃ patirūpaṃ, yaṃ mayi passante mama putto nirayaṃ gaccheyya. Imasmiṃ kho pana loke dhanadānena abhijjanakasatto nāma natthi, dhanena naṃ bhindissāmī’’ti. Atha naṃ āha – ‘‘tāta, uposathiko hutvā vihāraṃ gantvā dhammaṃ sutvā ehi, kahāpaṇasataṃ te dassāmī’’ti. Dassatha, tātāti. Dassāmi, puttāti. So yāvatatiyaṃ paṭiññaṃ gahetvā uposathiko hutvā vihāraṃ agamāsi. Dhammassavanena panassa kiccaṃ natthi, yathāphāsukaṭṭhāne sayitvā pātova gehaṃ agamāsi. Athassa pitā ‘‘putto me uposathiko ahosi, sīghamassa yāguādīni āharathā’’ti vatvā dāpesi. So ‘‘kahāpaṇe aggahetvā na bhuñjissāmī’’ti āhaṭāhaṭaṃ paṭikkhipi. Athassa pitā pīḷaṃ asahanto kahāpaṇabhaṇḍaṃ dāpesi. So taṃ hatthena gahetvāva āhāraṃ paribhuñji.

It is said that he, being the son of such a faithful and prosperous merchant, did not wish to go to the Teacher's presence, nor to see him when he came to the house, nor to listen to the Dhamma, nor to perform services for the Sangha. Though told by his father, “Dear son, do not act in this way,” he did not listen to his words. Then his father thought: “This person, having taken up such a view and going about, will have Avīci as his destination. It is not proper that my son should go to hell while I am watching. In this world, there is no being who cannot be won over by the giving of wealth. I will break that view of his with wealth.” Then he said to him: “Dear son, observe the Uposatha, go to the monastery, listen to the Dhamma, and come back; I will give you a hundred kahāpaṇas.” “Father, will you give them?” “I will give them, son.” Having secured the promise for the third time, he observed the Uposatha and went to the monastery. But he had no business with listening to the Dhamma; having slept in a comfortable place, he went home early in the morning. Then his father, saying, “My son has observed the Uposatha. Quickly bring him rice gruel and so on,” had it given. He, saying, “I will not eat without taking the kahāpaṇas,” rejected the food each time it was brought. Then his father, unable to bear his pestering, had a bundle of kahāpaṇas given. Only after taking it in his hand did he consume the food.

Atha naṃ punadivase seṭṭhi, ‘‘tāta, kahāpaṇasahassaṃ te dassāmi, satthu purato ṭhatvā ekaṃ dhammapadaṃ uggaṇhitvā āgaccheyyāsī’’ti pesesi. Sopi vihāraṃ gantvā satthu purato ṭhatvāva ekameva padaṃ uggaṇhitvā palāyitukāmo ahosi. Athassa satthā asallakkhaṇākāraṃ akāsi. So taṃ padaṃ asallakkhetvā uparipadaṃ uggaṇhissāmīti ṭhatvā assosiyeva[Pg.124]. Uggaṇhissāmīti suṇantova kira sakkaccaṃ suṇāti nāma. Evañca kira suṇantānaṃ dhammo sotāpattimaggādayo deti. Sopi uggaṇhissāmīti suṇāti, satthāpissa asallakkhaṇākāraṃ karoti. So ‘‘uparipadaṃ uggaṇhissāmī’’ti ṭhatvā suṇantova sotāpattiphale patiṭṭhāsi.

Then on the next day, the merchant sent him, saying, “Dear son, I will give you a thousand kahāpaṇas; stand before the Teacher, learn one line of the Dhamma, and come back.” He too went to the monastery and, standing before the Teacher, was desirous of running away after learning just one line. Then the Teacher caused him to be unable to grasp it. He, not grasping that line, stood there thinking, “I will learn the next line,” and just listened. Indeed, one who listens with the thought, “I will learn,” is said to listen attentively. And to those who listen in this way, the Dhamma gives the path of stream-entry and so on. He too listened, thinking, “I will learn,” and the Teacher also caused him to be unable to grasp it. He, standing there to learn the next line, became established in the fruit of stream-entry while listening.

So punadivase buddhappamukhena bhikkhusaṅghena saddhiṃyeva sāvatthiṃ pāvisi. Mahāseṭṭhi taṃ disvā ‘‘ajja mama puttassa ākāro ruccatī’’ti cintesi. Tassapi etadahosi – ‘‘aho vata me pitā ajja satthu santike kahāpaṇe na dadeyya, kahāpaṇakāraṇā mayhaṃ uposathikabhāvaṃ paṭicchādeyyā’’ti. Satthā panassa hiyyova kahāpaṇassa kāraṇā uposathikabhāvaṃ aññāsi. Mahāseṭṭhi, buddhappamukhassa bhikkhusaṅghassa yāguṃ dāpetvā puttassapi dāpesi. So nisīditvā tuṇhībhūtova yāguṃ pivi, khādanīyaṃ khādi, bhattaṃ bhuñji. Mahāseṭṭhi satthu bhattakiccāvasāne puttassa purato sahassabhaṇḍikaṃ ṭhapāpetvā, ‘‘tāta, mayā te ‘sahassaṃ dassāmī’ti vatvā uposathaṃ samādāpetvā vihāraṃ pahito. Idaṃ te sahassa’’nti āha. So satthu purato kahāpaṇe diyyamāne disvā lajjanto ‘‘alaṃ me kahāpaṇehī’’ti vatvā, ‘‘gaṇha, tātā’’ti vuccamānopi na gaṇhi. Athassa pitā satthāraṃ vanditvā, ‘‘bhante, ajja me puttassa ākāro ruccatī’’ti vatvā ‘‘kiṃ, mahāseṭṭhī’’ti vutte ‘‘mayā esa purimadivase ‘kahāpaṇasataṃ te dassāmī’ti vatvā vihāraṃ pesito. Punadivase kahāpaṇe aggahetvā bhuñjituṃ na icchi, ajja pana diyyamānepi kahāpaṇe na icchatī’’ti āha. Satthā ‘‘āma, mahāseṭṭhi, ajja tava puttassa cakkavattisampattitopi devalokabrahmalokasampattīhipi sotāpattiphalameva vara’’nti vatvā imaṃ gāthamāha –

On the next day, he entered Sāvatthī together with the community of monks headed by the Buddha. The great merchant, seeing him, thought, 'Today my son's demeanor is pleasing.' This thought also occurred to the son: 'Oh, if only my father would not give the kahāpaṇas in the Teacher's presence today! If only he would conceal that my observance of the Uposatha was for the sake of the kahāpaṇas.' But the Teacher already knew that his observance of the Uposatha the day before was for the sake of the kahāpaṇas. The great merchant had rice gruel offered to the community of monks headed by the Buddha and also had it given to his son. Sitting down silently, the son drank the gruel, ate the solid food, and consumed the meal. At the conclusion of the Teacher's meal, the great merchant had a bundle of a thousand placed before his son and said, 'Dear son, having said to you, "I will give you a thousand," I had you undertake the Uposatha and sent you to the monastery. This is your thousand.' He, seeing the kahāpaṇas being given in the Teacher's presence, felt ashamed and said, 'I have no need for the kahāpaṇas.' Even when told, 'Take them, dear son,' he did not take them. Then his father paid homage to the Teacher and said, 'Venerable sir, today my son's demeanor is pleasing.' When asked, 'What is it, great merchant?' he replied, 'On the previous day, I sent him to the monastery, saying, "I will give you a thousand kahāpaṇas." The next day, he did not wish to eat without taking the kahāpaṇas, but today, even when the kahāpaṇas are given, he does not want them.' The Teacher said, 'Yes, great merchant. Today, for your son, the fruit of stream-entry is more excellent than the attainment of a universal monarch and the attainments of the deva and brahma worlds.' And he spoke this verse:

178.

178.

‘‘Pathabyā ekarajjena, saggassa gamanena vā;

Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti.

Better than sole sovereignty over the earth, better than going to heaven, better than lordship over all the world, is the fruit of stream-entry.

Tattha pathabyā ekarajjenāti cakkavattirajjena. Saggassa gamanena vāti chabbīsatividhassa saggassa adhigamanena. Sabbalokādhipaccenāti na ekasmiṃ ettake [Pg.125] loke nāgasupaṇṇavemānikapetehi saddhiṃ, sabbasmiṃ loke ādhipaccena. Sotāpattiphalaṃ varanti yasmā ettake ṭhāne rajjaṃ kāretvāpi nirayādīhi amuttova hoti, sotāpanno pana pihitāpāyadvāro hutvā sabbadubbalopi aṭṭhame bhave na nibbattati, tasmā sotāpattiphalameva varaṃ uttamanti attho.

Herein, 'by sole sovereignty over the earth' means by the kingship of a universal monarch. 'Or by going to heaven' means by the attainment of the twenty-six-fold heaven. 'By lordship over all the world' means lordship over the entire world, not just over this one world together with nāgas, supaṇṇas, vemānikas, and petas. 'The fruit of stream-entry is more excellent' means this: because even after exercising kingship over such realms, one is not freed from hell and so on, whereas a stream-enterer, having closed the door to the planes of misery, even if most weak, is not reborn in an eighth existence. Therefore, the fruit of stream-entry alone is excellent and supreme. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Anāthapiṇḍakaputtakālavatthu ekādasamaṃ.

The Eleventh Story: The Story of Kāḷa, Son of Anāthapiṇḍika.

Lokavaggavaṇṇanā niṭṭhitā.

The Commentary on the World Chapter is concluded.

Terasamo vaggo.

The Thirteenth Chapter.

14. Buddhavaggo

14. The Chapter on the Buddha

1. Māradhītaravatthu

1. The Story of Māra's Daughters

Yassa [Pg.126] jitanti imaṃ dhammadesanaṃ satthā bodhimaṇḍe viharanto māradhītaro ārabbha kathesi. Desanaṃ pana sāvatthiyaṃ samuṭṭhāpetvā puna kururaṭṭhe māgaṇḍiyabrāhmaṇassa kathesi.

The Teacher, while dwelling at the Bodhimaṇḍa, spoke this Dhamma discourse beginning with 'Yassa jitaṃ' concerning Māra’s daughters. Although the occasion for this discourse arose in Sāvatthī, he taught it again to the brahmin Māgaṇḍiya in the Kuru country.

Kururaṭṭhe kira māgaṇḍiyabrāhmaṇassa dhītā māgaṇḍiyāyeva nāma ahosi uttamarūpadharā. Taṃ patthayamānā anekabrāhmaṇamahāsālā ceva khattiyamahāsālā ca ‘‘dhītaraṃ no detū’’ti māgaṇḍiyassa pahiṇiṃsu. Sopi ‘‘na tumhe mayhaṃ dhītu anucchavikā’’ti sabbe paṭikkhipateva. Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento attano ñāṇajālassa anto paviṭṭhaṃ māgaṇḍiyabrāhmaṇaṃ disvā ‘‘kiṃ nu kho bhavissatī’’ti upadhārento brāhmaṇassa ca brāhmaṇiyā ca tiṇṇaṃ maggaphalānaṃ upanissayaṃ addasa. Brāhmaṇopi bahigāme nibaddhaṃ aggiṃ paricarati. Satthā pātova pattacīvaramādāya taṃ ṭhānaṃ agamāsi. Brāhmaṇo satthu rūpasiriṃ olokento ‘‘imasmiṃ loke iminā sadiso puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa me dhītaraṃ dassāmā’’ti cintetvā satthāraṃ āha – ‘‘samaṇa, mama ekā dhītā atthi, ahaṃ tassā anucchavikaṃ purisaṃ apassanto taṃ na kassaci adāsiṃ, tvaṃ panassā anucchaviko, ahaṃ te dhītaraṃ pādaparicārikaṃ katvā dātukāmo, yāva naṃ ānemi, tāva idheva tiṭṭhāhī’’ti. Satthā tassa kathaṃ sutvā neva abhinandi, na paṭikkosi.

In the Kuru country, it is said, the brahmin Māgaṇḍiya had a daughter named Māgaṇḍiyā, who possessed supreme beauty. Many wealthy brahmins and wealthy khattiyas, desiring her, sent messengers to Māgaṇḍiya, saying, “Give us your daughter.” But he rejected them all, saying, “You are not suitable for my daughter.” Then one day, at dawn, as the Teacher was surveying the world, he saw the brahmin Māgaṇḍiya who had entered the net of his knowledge. Considering, “What will come of this?” he saw that the brahmin and his wife had the supporting condition for attaining the three paths and fruits. The brahmin also regularly tended a fire outside the village. Early in the morning, the Teacher took his bowl and robe and went to that place. The brahmin, beholding the splendor of the Teacher’s form, thought: “There is no man in this world equal to this one. He is suitable for my daughter. I will give my daughter to him.” He then said to the Teacher: “Recluse, I have a daughter. Not having found a man suitable for her, I have not given her to anyone. But you are suitable for her. I wish to give you my daughter to serve at your feet. Wait here until I bring her.” Having heard his words, the Teacher neither approved nor rejected them.

Brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āha – ‘‘bhoti, ajja me dhītu anucchaviko puriso diṭṭho, tassa naṃ dassāmā’’ti dhītaraṃ alaṅkārāpetvā ādāya brāhmaṇiyā saddhiṃ taṃ ṭhānaṃ agamāsi. Mahājanopi kutūhalajāto nikkhami. Satthā brāhmaṇena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā aññasmiṃ ṭhāne aṭṭhāsi. Buddhānaṃ kira padacetiyaṃ ‘‘idaṃ asuko nāma passatū’’ti adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, sesaṭṭhāne taṃ passanto nāma natthi. Brāhmaṇo attanā saddhiṃ [Pg.127] gacchamānāya brāhmaṇiyā ‘‘kahaṃ so’’ti puṭṭho ‘‘imasmiṃ ṭhāne tiṭṭhāhīti taṃ avaca’’nti olokento padavalañjaṃ disvā ‘‘idamassa pada’’nti dassesi. Sā lakkhaṇamantakusalatāya ‘‘na idaṃ, brāhmaṇa, kāmabhogino pada’’nti vatvā brāhmaṇena, ‘‘bhoti, tvaṃ udakapātimhi susumāraṃ passasi, mayā so samaṇo diṭṭho ‘dhītaraṃ te dassāmī’ti vutto, tenāpi adhivāsita’’nti vutte, ‘‘brāhmaṇa, kiñcāpi tvaṃ evaṃ vadesi, idaṃ pana nikkilesasseva pada’’nti vatvā imaṃ gāthamāha –

The brahmin went to his house and said to his wife: “Good lady, today I have seen a man suitable for our daughter; we will give her to him.” Having had his daughter adorned, he took her and his wife and went to that place. A great crowd also came out, aroused by curiosity. The Teacher did not stand in the place the brahmin had indicated, but after showing a footprint-relic there, he stood in another place. It is said that a footprint-relic of the Buddhas appears only in the place they have trodden upon after having made the determination, “Let so-and-so see this”; no one can see it in any other place. When his wife, who was going with him, asked, “Where is he?” the brahmin, saying, “I told him, ‘Wait in this place,’” looked around and, seeing the footprint, showed it to her, saying, “This is his footprint.” She, being skilled in the lore of marks, said: “Brahmin, this is not the footprint of one who partakes of sensual pleasures.” When the brahmin said: “Good lady, you see a crocodile in a water bowl! I saw that recluse, and when I said, ‘I will give you my daughter,’ he consented,” she replied: “Brahmin, though you speak thus, this is indeed the footprint of one whose defilements are destroyed,” and she recited this verse:

‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,Duṭṭhassa hoti sahasānupīḷitaṃ;

Mūḷhassa hoti avakaḍḍhitaṃ padaṃ,Vivaṭṭacchadassa idamīdisaṃ pada’’nti. (visuddhi. 1.45;

a. ni. aṭṭha. 1.1.260-261;

dha. pa. aṭṭha. 1.sāmāvatīvatthu);

Indeed, the footprint of the lustful is raised at the heel; the footprint of the hateful is forcefully pressed down; the footprint of the deluded is dragged along; but of one with the covering removed, the footprint is like this.

Atha naṃ brāhmaṇo, ‘‘bhoti, mā viravi, tuṇhībhūtāva ehī’’ti gacchanto satthāraṃ disvā ‘‘ayaṃ so puriso’’ti tassā dassetvā satthāraṃ upasaṅkamitvā, ‘‘samaṇa, dhītaraṃ te dassāmī’’ti āha. Satthā ‘‘na me tava dhītāya attho’’ti avatvā, ‘‘brāhmaṇa, ekaṃ te kāraṇaṃ kathessāmi, suṇissasī’’ti vatvā ‘‘kathehi, bho samaṇa, suṇissāmī’’ti vutte abhinikkhamanato paṭṭhāya atītaṃ āharitvā dassesi.

Then the brahmin said to her: “Good lady, do not cry out; just come silently.” As he went on, he saw the Teacher and, showing him to her, said, “This is that man.” He then approached the Teacher and said: “Recluse, I will give you my daughter.” The Teacher, without saying, “I have no need of your daughter,” said: “Brahmin, I will tell you a certain matter. Will you listen?” When the brahmin replied, “Speak, venerable recluse, I will listen,” the Teacher related the past, beginning from his great renunciation.

Tatrāyaṃ saṅkhepakathā – mahāsatto rajjasiriṃ pahāya kaṇṭakaṃ āruyha channasahāyo abhinikkhamanto nagaradvāre ṭhitena mārena ‘‘siddhattha, nivatta, ito te sattame divase cakkaratanaṃ pātubhavissatī’’ti vutte, ‘‘ahametaṃ, māra, jānāmi, na me tenattho’’ti āha. Atha kimatthāya nikkhamasīti? Sabbaññutaññāṇatthāyāti. ‘‘Tena hi sace ajjato paṭṭhāya kāmavitakkādīnaṃ ekampi vitakkaṃ vitakkessasi, jānissāmi te kattabba’’nti āha. So tato paṭṭhāya otārāpekkho satta vassāni mahāsattaṃ anubandhi.

Here is the story in brief: The Great Being, having abandoned royal splendor, mounted Kaṇṭhaka and went forth accompanied by Channa. At the city gate, Māra stood and said: “Siddhattha, turn back! Seven days from now the wheel-treasure will appear for you.” He replied: “Māra, I know this, and I have no need of it.” “Then for what purpose are you going forth?” “For the sake of the knowledge of omniscience.” Māra then said: “Well then, if from this day on you entertain even a single thought of sensual desire or the like, I will know what must be done to you.” From then on, looking for an opportunity, Māra followed the Great Being for seven years.

Satthāpi chabbassāni dukkarakārikaṃ caritvā paccattapurisakāraṃ nissāya bodhimūle sabbaññutaññāṇaṃ paṭivijjhitvā vimuttisukhaṃ paṭisaṃvedayamāno pañcamasattāhe ajapālanigrodhamūle nisīdi. Tasmiṃ samaye māro ‘‘ahaṃ [Pg.128] ettakaṃ kālaṃ anubandhitvā otārāpekkhopi imassa kiñci khalitaṃ nāddasaṃ, atikkanto idāni esa mama visaya’’nti domanassappatto mahāmagge nisīdi. Athassa taṇhā aratī ragāti imā tisso dhītaro ‘‘pitā no na paññāyati, kahaṃ nu kho etarahī’’ti olokayamānā taṃ tathā nisinnaṃ disvā upasaṅkamitvā ‘‘kasmā, tāta, dukkhī dummanosī’’ti pucchiṃsu. So tāsaṃ tamatthaṃ ārocesi. Atha naṃ tā āhaṃsu – ‘‘tāta, mā cintayi, mayaṃ taṃ attano vase katvā ānessāmā’’ti. ‘‘Na sakkā ammā, esa kenaci vase kātunti. ‘‘Tāta, mayaṃ itthiyo nāma idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā’’ti satthāraṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Satthā neva tāsaṃ vacanaṃ manasākāsi, na akkhīni ummīletvā olokesi.

The Teacher, after practicing severe austerities for six years, relying on his own personal effort, penetrated to omniscient knowledge at the foot of the Bodhi tree. While experiencing the bliss of liberation, during the fifth week he sat at the foot of the Goatherd’s Banyan tree. At that time Māra, afflicted with sorrow, sat on the great road, thinking: “Though I have followed him for so long looking for an opportunity, I have not seen any fault in him. Now he has passed beyond my domain.” Then his three daughters—Taṇhā, Arati, and Ragā—looking for their father and not seeing him, wondered, “Where can he be now?” They saw him sitting in that manner and, approaching him, asked: “Father, why are you sorrowful and dejected?” He told them the reason. Then they said to him: “Father, do not worry, we will bring him under our control.” “My dears, it is not possible to bring him under anyone’s control.” “Father, we are women; we will right now bind him with the snares of passion and bring him here. Do not worry.” They approached the Teacher and said: “Recluse, let us serve at your feet.” The Teacher paid no attention to their words, nor did he open his eyes to look at them.

Puna māradhītaro ‘‘uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, nānappakārehi taṃ palobhessāmā’’ti ekekā kumārikavaṇṇādivasena sataṃ sataṃ attabhāve abhinimminitvā kumāriyo, avijātā, sakiṃ vijātā, duvijātā, majjhimitthiyo, mahallakitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Tampi bhagavā na manasākāsi yathā taṃ anuttare upadhisaṅkhaye vimuttoti. Atha satthā ettakenapi tā anugacchantiyo ‘‘apetha, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma vītarāgānaṃ purato kātuṃ na vaṭṭati. Tathāgatassa pana rāgādayo pahīnā. Kena taṃ kāraṇena attano vasaṃ nessathā’’ti vatvā imā gāthā abhāsi –

Again, Māra’s daughters thought: “Men’s inclinations are indeed diverse. Some men have love for young girls, some for women in their first age, some for women in their middle age, and some for women in their last age. We will tempt him in various ways.” Then each one created a hundred bodies by means of the appearance of young girls and so on, becoming young girls, women who had not yet given birth, women who had given birth once, women who had given birth twice, middle-aged women, and old women. Six times they approached the Blessed One and said: “Recluse, let us serve at your feet.” But the Blessed One paid them no attention, as he was liberated in the unsurpassed destruction of the substrata. Then the Teacher, as they were still following him, said: “Be gone! Seeing what do you strive so? It is not proper to do such a thing in the presence of one who is free from lust. For the Tathāgata, lust and so on have been abandoned. By what reason will you lead him under your control?” And having said this, he spoke these verses:

179.

179.

‘‘Yassa jitaṃ nāvajīyati,Jitaṃ yassa noyāti koci loke;

Taṃ buddhamanantagocaraṃ,Apadaṃ kena padena nessatha.

“He whose victory is not undone, Whose victory no defilement in the world follows; That Buddha of infinite range, the trackless one— By what track will you lead him?

180.

180.

‘‘Yassa [Pg.129] jālinī visattikā,Taṇhā natthi kuhiñci netave;

Taṃ buddhamanantagocaraṃ,Apadaṃ kena padena nessathā’’ti.

“For whom that ensnaring, adhesive craving To lead to any state of being does not exist; That Buddha of infinite range, the trackless one— By what track will you lead him?”

Tattha yassa jitaṃ nāvajīyatīti yassa sammāsambuddhassa tena tena maggena jitaṃ rāgādikilesajātaṃ puna asamudācaraṇato nāvajīyati, dujjitaṃ nāma na hoti. Noyātīti na uyyāti, yassa jitaṃ kilesajātaṃ rāgādīsu koci eko kilesopi loke pacchato vattī nāma na hoti, nānubandhatīti attho. Anantagocaranti anantārammaṇassa sabbaññutaññāṇassa vasena apariyanta gocaraṃ. Kena padenāti yassa hi rāgapadādīsu ekapadampi atthi, taṃ tumhe tena padena nessatha. Buddhassa pana ekapadampi natthi, taṃ apadaṃ buddhaṃ tumhe kena padena nessatha.

Therein, as for ‘He whose victory is not undone’: for which Perfectly Self-Enlightened One the host of defilements such as lust, having been conquered by this or that path, is not undone because it does not arise again; it is not what is called a poor victory. As for ‘does not follow’: it does not arise afterwards. The meaning is that of the host of defilements he has conquered, not even a single defilement such as lust follows behind him in the world; it does not pursue. As for ‘of infinite range’: his range is boundless by the power of the knowledge of omniscience, which has an infinite object. As for ‘By what track’: For one who has even a single track among the tracks of lust and so on, you could lead him by that track. But the Buddha has not even a single track. By what track will you lead that trackless Buddha?

Dutiyagāthāya taṇhā nāmesā saṃsibbitapariyonandhanaṭṭhena jālamassā atthītipi jālakārikātipi jālūpamātipi jālinī. Rūpādīsu ārammaṇesu visattatāya visattamanatāya visāharatāya visapupphatāya visaphalatāya visaparibhogatāya visattikā. Sā evarūpā taṇhā yassa kuhiñci bhave netuṃ natthi, taṃ tumhe apadaṃ buddhaṃ kena padena nessathāti attho.

In the second verse: this which is called craving is named ‘ensnaring’ (jālinī) because it has the meaning of stitching and enveloping, because it has a net, because it makes a net, and because it is like a net. It is called ‘adhesive’ (visattikā) because of its clinging to objects such as forms; because it has a clinging mind; because it carries poison; because it has a poisonous flower; because it has a poisonous fruit; and because it has a poisonous enjoyment. The meaning is: For whom such craving to lead to any state of being does not exist, by what track will you lead that trackless Buddha?

Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosi. Māradhītaropi tattheva antaradhāyiṃsu.

At the conclusion of the discourse, there was the penetration of the Dhamma for many devas. Māra's daughters also vanished right there.

Satthā imaṃ dhammadesanaṃ āharitvā, ‘‘māgaṇḍiya, ahaṃ pubbe imā tisso māradhītaro addasaṃ semhādīhi apalibuddhena suvaṇṇakkhandhasadisena attabhāvena samannāgatā, tadāpi methunasmiṃ chando nāhosiyeva. Tava dhītu sarīraṃ dvattiṃsākārakuṇapaparipūraṃ bahivicitto viya asucighaṭo. Sace hi mama pādo asucimakkhito bhaveyya, ayañca ummāraṭṭhāne tiṭṭheyya, tathāpissā sarīre ahaṃ pāde na phuseyya’’nti vatvā imaṃ gāthamāha –

The Teacher, having delivered this Dhamma discourse, said: 'Māgaṇḍiya, I formerly saw these three daughters of Māra, who were endowed with bodies like a mass of gold, unobstructed by phlegm and the like, yet even then no desire for sexual intercourse arose in me. Your daughter's body is filled with the thirty-two-fold impurity, like a beautifully adorned pot of filth on the outside. Indeed, if my foot were smeared with filth and she were standing on the threshold, even so I would not touch her body with my foot.' Having said this, he spoke this verse:

‘‘Disvāna [Pg.130] taṇhaṃ aratiṃ ragañca,Nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ,Pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841;

mahāni. 70);

“Having seen Taṇhā, Arati, and Ragā, there was no desire in me even for sexual intercourse. What then of this, full of urine and feces? I would not wish to touch it even with my foot.”

Desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsūti.

At the conclusion of the discourse, both husband and wife were established in the fruit of non-returning.

Māradhītaravatthu paṭhamaṃ.

The First Story of Māra's Daughters.

2. Devorohaṇavatthu

2. The Story of the Descent from the Deva World

Ye jhānapasutā dhīrāti imaṃ dhammadesanaṃ satthā saṅkassanagaradvāre bahū devamanusse ārabbha kathesi. Desanā pana rājagahe samuṭṭhitā.

The Teacher delivered this Dhamma discourse beginning, “Those wise ones who are intent on jhāna,” at the gate of the city of Saṅkassa with reference to many devas and humans. The discourse, however, originated in Rājagaha.

Ekasmiñhi samaye rājagahaseṭṭhi parissayamocanatthañceva pamādena galitānaṃ ābharaṇādīnaṃ rakkhaṇatthañca jālakaraṇḍakaṃ parikkhipāpetvā gaṅgāya udakakīḷaṃ kīḷi. Atheko rattacandanarukkho gaṅgāya uparitīre jāto gaṅgodakena dhotamūlo patitvā tattha tattha pāsāṇesu saṃbhajjamāno vippakiri. Tato ekā ghaṭappamāṇā ghaṭikā pāsāṇehi ghaṃsiyamānā udakaūmīhi pothiyamānā maṭṭhā hutvā anupubbena vuyhamānā sevālapariyonaddhā āgantvā tassa jāle laggi. Seṭṭhi ‘‘kimeta’’nti vatvā ‘‘rukkhaghaṭikā’’ti sutvā taṃ āharāpetvā ‘‘kiṃ nāmeta’’nti upadhāraṇatthaṃ vāsikaṇṇena tacchāpesi. Tāvadeva alattakavaṇṇaṃ rattacandanaṃ paññāyi. Seṭṭhi pana neva sammādiṭṭhi na micchādiṭṭhi, majjhattadhātuko. So cintesi – ‘‘mayhaṃ gehe rattacandanaṃ bahu, kiṃ nu kho iminā karissāmī’’ti. Athassa etadahosi – ‘‘imasmiṃ loke ‘mayaṃ arahanto mayaṃ arahanto’ti vattāro bahū, ahaṃ ekaṃ arahantampi na passāmi. Gehe bhamaṃ yojetvā pattaṃ likhāpetvā sikkāya ṭhapetvā veḷuparamparāya saṭṭhihatthamatte ākāse olambāpetvā ‘sace arahā atthi, imaṃ ākāsenāgantvā gaṇhātū’ti vakkhāmi. Yo taṃ gahessati, taṃ saputtadāro saraṇaṃ gamissāmī’’ti. So cintitaniyāmeneva pattaṃ likhāpetvā veḷuparamparāya ussāpetvā ‘‘yo imasmiṃ loke arahā, so ākāsenāgantvā imaṃ pattaṃ gaṇhātū’’ti āha.

On one occasion, a seṭṭhi of Rājagaha, both for the purpose of being freed from peril such as from crocodiles, and for safeguarding ornaments and the like that had slipped off through carelessness, had an enclosure of an iron net set up and was playing water sports in the Ganges. Now, a red sandalwood tree that had grown on the upper bank of the Ganges, its roots washed by the river's water, fell, and being broken up on the rocks here and there, was scattered. From that, a block the size of a large pot, being rubbed by the rocks and beaten by the waves, became smooth and, being carried along successively, became covered with moss and, having come, got caught in his net. The seṭṭhi asked, “What is this?” and hearing, “It is a block of wood,” he had it brought to him. To ascertain what it was called, he had it shaved with an adze. At that very moment, red sandalwood the color of lac was revealed. The seṭṭhi, however, was neither of right view nor of wrong view; he was of a neutral disposition. He thought: “At my home, there is much red sandalwood. What, I wonder, shall I do with this?” Then this occurred to him: “In this world there are many who claim, ‘We are Arahants, we are Arahants,’ but I do not see a single Arahant. Having set up a lathe at home and having had a bowl turned, having placed it in a sling, and having had it hung in the air at a height of sixty cubits on a succession of bamboo poles, I will say: ‘If there is an Arahant, let him come through the air and take this.’ I will go for refuge to whoever takes it, together with my wife and children.” In the very manner he had thought, he had a bowl turned, had it raised up on a succession of bamboo poles, and said: “Whoever in this world is an Arahant, let him come through the air and take this bowl.”

Cha [Pg.131] satthāro ‘‘amhākaṃ esa anucchaviko, amhākameva naṃ dehī’’ti vadiṃsu. So ‘‘ākāsenāgantvā gaṇhathā’’ti āha. Atha chaṭṭhe divase nigaṇṭho nāṭaputto antevāsike pesesi – ‘‘gacchatha, seṭṭhiṃ evaṃ vadetha – ‘amhākaṃ ācariyasseva anucchavikoyaṃ, mā appamattakassa kāraṇā ākāsenāgamanaṃ kari, dehi kira me taṃ patta’’’nti. Te gantvā seṭṭhiṃ tathā vadiṃsu. Seṭṭhi ‘‘ākāsenāgantvā gaṇhituṃ samatthova gaṇhātū’’ti āha. Nāṭaputto sayaṃ gantukāmo antevāsikānaṃ saññaṃ adāsi – ‘‘ahaṃ ekaṃ hatthañca pādañca ukkhipitvā uppatitukāmo viya bhavissāmi, tumhe maṃ, ‘ācariya, kiṃ karotha, dārumayapattassa kāraṇā paṭicchannaṃ arahattaguṇaṃ mahājanassa mā dassayitthā’ti vatvā maṃ hatthesu ca pādesu ca gahetvā ākaḍḍhantā bhūmiyaṃ pāteyyāthā’’ti. So tattha gantvā seṭṭhiṃ āha, ‘‘mahāseṭṭhi, mayhaṃ ayaṃ patto anucchaviko, aññesaṃ nānucchaviko, mā te appamattakassa kāraṇā mama ākāse uppatanaṃ rucci, dehi me patta’’nti. Bhante, ākāse uppatitvāva gaṇhathāti. Tato nāṭaputto ‘‘tena hi apetha apethā’’ti antevāsike apanetvā ‘‘ākāse uppatissāmī’’ti ekaṃ hatthañca pādañca ukkhipi. Atha naṃ antevāsikā, ‘‘ācariya, kiṃ nāmetaṃ karotha, chavassa lāmakassa dārumayapattassa kāraṇā paṭicchannaguṇena mahājanassa dassitena ko attho’’ti taṃ hatthapādesu gahetvā ākaḍḍhitvā bhūmiyaṃ pātesuṃ. So seṭṭhiṃ āha – ‘‘ime, mahāseṭṭhi, uppatituṃ na denti, dehi me patta’’nti. Uppatitvā gaṇhatha, bhanteti. Evaṃ titthiyā cha divasāni vāyamitvāpi taṃ pattaṃ na labhiṃsuyeva.

The six teachers said: “This is suitable for us; give it to us alone.” He replied: “Come through the air and take it.” Then on the sixth day, the Nigaṇṭha Nāṭaputta sent his disciples, saying: “Go and tell the seṭṭhi thus: ‘This is suitable for our teacher. For a trivial reason, do not make him come through the air. Please give that bowl to me.’” They went and told the seṭṭhi so. The seṭṭhi said: “Let only he who is able to take it by coming through the air, take it.” Nāṭaputta, wishing to go himself, gave a sign to his disciples: “I will raise one hand and one foot as if wishing to fly up. You must then say to me: ‘Teacher, what are you doing? For the sake of a wooden bowl, do not reveal the concealed quality of Arahantship to the great assembly,’ and grabbing my hands and feet, pulling, you must make me fall to the ground.” He went there and said to the seṭṭhi: “Great seṭṭhi, this bowl is suitable for me, not for others. For a trivial reason, do not desire my flying up into the air. Give me the bowl.” “Venerable sir, fly up and take it.” Then Nāṭaputta, saying, “Well then, stand aside, stand aside,” made his disciples move away and raised one hand and one foot as if to fly into the air. Then his disciples said: “Teacher, what is this you are doing? For the sake of a wretched wooden bowl, like a human skull, what is the use of revealing your concealed qualities to the great assembly?” Grabbing his hands and feet, they pulled him and threw him to the ground. He said to the seṭṭhi: “Great seṭṭhi, these disciples will not let me fly up. Give me the bowl.” “Venerable sir, fly up and take it.” In this way the sectarians, though they strove for six days, still did not get the bowl.

Sattame divase āyasmato mahāmoggallānassa ca āyasmato piṇḍolabhāradvājassa ca ‘‘rājagahe piṇḍāya carissāmā’’ti gantvā ekasmiṃ piṭṭhipāsāṇe ṭhatvā cīvaraṃ pārupanakāle dhuttakā kathaṃ samuṭṭhāpesuṃ ‘‘ambho pubbe cha satthāro loke ‘mayaṃ arahantamhā’ti vicariṃsu., Rājagahaseṭṭhino pana ajja sattamo divaso pattaṃ ussāpetvā ‘sace arahā atthi, ākāsenāgantvā gaṇhātū’ti vadantassa, ekopi ‘ahaṃ arahā’ti ākāse uppatanto natthi. Ajja no loke arahantānaṃ natthibhāvo ñāto’’ti. Taṃ kathaṃ sutvā āyasmā [Pg.132] mahāmoggallāno āyasmantaṃ piṇḍolabhāradvājaṃ āha – ‘‘sutaṃ te, āvuso bhāradvāja, imesaṃ vacanaṃ, ime buddhassa sāsanaṃ pariggaṇhantā viya vadanti. Tvañca mahiddhiko mahānubhāvo, gaccha taṃ pattaṃ ākāsena gantvā gaṇhāhī’’ti. Āvuso mahāmoggallāna, tvaṃ iddhimantānaṃ aggo, tvaṃ etaṃ gaṇhāhi, tayi pana aggaṇhante ahaṃ gaṇhissāmīti. ‘‘Gaṇhāvuso’’ti vutte āyasmā piṇḍolabhāradvājo abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā uṭṭhāya tigāvutaṃ piṭṭhipāsāṇaṃ pādantena paṭicchādento tulapicu viya ākāse uṭṭhāpetvā rājagahanagarassa upari sattakkhattuṃ anupariyāyi. So tigāvutapamāṇassa nagarassa pidhānaṃ viya paññāyi. Nagaravāsino ‘‘pāsāṇo no avattharitvā gaṇhātī’’ti bhītā suppādīni matthake katvā tattha tattha nilīyiṃsu. Sattame vāre thero piṭṭhipāsāṇaṃ bhinditvā attānaṃ dassesi. Mahājano theraṃ disvā, ‘‘bhante piṇḍolabhāradvāja, tava pāsāṇaṃ daḷhaṃ katvā gaṇha, mā no sabbe nāsayī’’ti. Thero pāsāṇaṃ pādantena khipitvā vissajjesi. So gantvā yathāṭhāneyeva patiṭṭhāsi. Thero seṭṭhissa gehamatthake aṭṭhāsi. Taṃ disvā seṭṭhi urena nipajjitvā ‘‘otaratha sāmī’’ti vatvā ākāsato otiṇṇaṃ theraṃ nisīdāpetvā pattaṃ otārāpetvā catumadhurapuṇṇaṃ katvā therassa adāsi. Thero pattaṃ gahetvā vihārābhimukho pāyāsi. Athassa ye araññagatā vā suññāgāragatā vā taṃ pāṭihāriyaṃ nāddasaṃsu. Te sannipatitvā, ‘‘bhante, amhākampi pāṭihāriyaṃ dassehī’’ti theraṃ anubandhiṃsu. So tesaṃ tesaṃ pāṭihāriyaṃ dassetvā vihāraṃ agamāsi.

On the seventh day, the Venerable Mahāmoggallāna and the Venerable Piṇḍolabhāradvāja went to Rājagaha for alms. While they were standing on a flat rock and putting on their robes, some drunkards started a discussion: “Sirs, formerly six teachers wandered about in the world claiming, ‘We are Arahants.’ But it is now the seventh day that the seṭṭhi of Rājagaha has had the bowl raised, saying, ‘If there is an Arahant, let him come through the air and take it,’ yet not a single one has flown into the air claiming, ‘I am an Arahant.’ Today it has become known that there are no Arahants in the world.” Hearing their talk, the Venerable Mahāmoggallāna said to the Venerable Piṇḍolabhāradvāja: “Friend Bhāradvāja, have you heard what these men are saying? They speak as if they are testing the Buddha’s Dispensation. You are one of great psychic power and great might. Go and take that bowl by flying through the air.” “Friend Mahāmoggallāna, you are the foremost of those with psychic powers; you take it. If you do not take it, then I will.” When he was told, “Take it, friend,” the Venerable Piṇḍolabhāradvāja entered upon the fourth jhāna, which is the basis for the supernormal knowledges. Rising from it, he lifted up the three-gāvuta-wide flat rock with the tip of his toe as if it were a tuft of cotton and circled above the city of Rājagaha seven times. It appeared like a lid for the city, which was three gāvutas in size. The city dwellers were terrified that the rock would fall on them, and placing winnowing baskets and the like on their heads, they hid here and there. On the seventh round, the elder broke the flat rock and revealed himself. Seeing the elder, the great crowd pleaded: “Venerable Piṇḍolabhāradvāja, hold your rock steady; do not destroy us all!” The elder kicked the rock with the tip of his toe and sent it away. It went and settled in its original place. The elder then stood on the roof of the seṭṭhi’s house. Seeing him, the seṭṭhi prostrated himself and said, “Descend, master!” When the elder had descended from the air, he had him take a seat, had the bowl brought down, filled it with the four sweets, and gave it to the elder. Taking the bowl, the elder set out for the monastery. Now those who had gone to the forest or to empty huts had not seen that miracle. They gathered together and followed the elder, saying, “Venerable sir, show us a miracle too!” He showed them various miracles and then went to the monastery.

Satthā taṃ anubandhitvā unnādentassa mahājanassa saddaṃ sutvā, ‘‘ānanda, kasseso saddo’’ti pucchitvā, ‘‘bhante, piṇḍolabhāradvājena ākāse uppatitvā candanapatto gahito, tassa santike eso saddo’’ti sutvā bhāradvājaṃ pakkosāpetvā ‘‘saccaṃ kira tayā evaṃ kata’’nti pucchitvā ‘‘saccaṃ, bhante’’ti vutte, ‘‘kasmā te, bhāradvāja, evaṃ kata’’nti theraṃ garahitvā taṃ pattaṃ khaṇḍākhaṇḍaṃ bhedāpetvā bhikkhūnaṃ añjanapisanatthāya dāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ (cūḷava. 252) paññāpesi.

The Teacher, hearing the sound of the great crowd that was following the elder and making an uproar, asked, “Ānanda, what is that noise?” When he heard, “Venerable sir, Piṇḍolabhāradvāja flew into the air and took the sandalwood bowl; that noise is in his presence,” he had Bhāradvāja summoned. He asked, “Is it true that you did this?” When he replied, “It is true, venerable sir,” the Teacher rebuked the elder, saying, “Why did you do this, Bhāradvāja?” He had the bowl broken into pieces and given to the monks for grinding into eye-ointment, and he laid down a training rule for the disciples prohibiting the performance of miracles.

Titthiyā [Pg.133] ‘‘samaṇo kira gotamo taṃ pattaṃ bhedāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññāpesī’’ti sutvā ‘‘samaṇassa gotamassa sāvakā paññattaṃ sikkhāpadaṃ jīvitahetupi nātikkamanti, samaṇopi gotamo taṃ rakkhissateva. Idāni amhehi okāso laddho’’ti nagaravīthīsu ārocentā vicariṃsu ‘‘mayaṃ attano guṇaṃ rakkhantā pubbe dārumayapattassa kāraṇā attano guṇaṃ mahājanassa na dassayimhā, samaṇassa gotamassa sāvakā pattakamattassa kāraṇā attano guṇaṃ mahājanassa dassesuṃ. Samaṇo gotamo attano paṇḍitatāya pattaṃ bhedāpetvā sikkhāpadaṃ paññāpesi, idāni mayaṃ teneva saddhiṃ pāṭihāriyaṃ karissāmā’’ti.

The sectarians, hearing, 'It seems the ascetic Gotama, after having that bowl broken, laid down a training rule for his disciples to prevent the performance of miracles,' thought: 'The disciples of the ascetic Gotama do not transgress a prescribed training rule even for the sake of their lives, and the ascetic Gotama himself will surely uphold it. Now we have our opportunity.' They went about announcing in the city streets: 'While protecting our own special powers, we previously did not display our powers to the public on account of a wooden bowl. But the disciples of the ascetic Gotama displayed their powers to the public on account of a mere bowl. The ascetic Gotama, out of his cleverness, had the bowl broken and laid down a training rule. Now we will perform a miracle along with him.'

Rājā bimbisāro taṃ kathaṃ sutvā satthu santikaṃ gantvā ‘‘tumhehi kira, bhante, pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññatta’’nti? ‘‘Āma, mahārājā’’ti. Idāni titthiyā ‘‘tumhehi saddhiṃ pāṭihāriyaṃ karissāmā’’ti vadanti, kiṃ idāni karissathāti? ‘‘Tesu karontesu karissāmi, mahārājā’’ti. Nanu tumhehi sikkhāpadaṃ paññattanti. Nāhaṃ, mahārāja, attano sikkhāpadaṃ paññāpesiṃ, taṃ mameva sāvakānaṃ paññattanti. Tumhe ṭhapetvā aññattha sikkhāpadaṃ paññattaṃ nāma hoti, bhanteti. Tena hi, mahārāja, tamevettha paṭipucchāmi, ‘‘atthi pana te, mahārāja, vijite uyyāna’’nti. ‘‘Atthi, bhante’’ti. ‘‘Sace te, mahārāja, uyyāne mahājano ambādīni khādeyya, kimassa kattabba’’nti? ‘‘Daṇḍo, bhante’’ti. ‘‘Tvaṃ pana khādituṃ labhasī’’ti? ‘‘Āma, bhante, mayhaṃ daṇḍo natthi, ahaṃ attano santakaṃ khādituṃ labhāmī’’ti. ‘‘Mahārāja, yathā tava tiyojanasatike rajje āṇā pavattati, attano uyyāne ambādīni khādantassa daṇḍo natthi, aññesaṃ atthi, evaṃ mamapi cakkavāḷakoṭisatasahasse āṇā pavattati, attano sikkhāpadapaññattiyā atikkamo nāma natthi, aññesaṃ pana atthi, karissāmahaṃ pāṭihāriya’’nti. Titthiyā taṃ kathaṃ sutvā ‘‘idānamhā naṭṭhā, samaṇena kira gotamena sāvakānaṃyeva sikkhāpadaṃ paññattaṃ, na attano. Sayameva kira pāṭihāriyaṃ kattukāmo, kiṃ nu kho karomā’’ti mantayiṃsu.

King Bimbisāra, having heard that account, went to the Teacher and asked: 'Venerable sir, is it true that you have laid down a training rule for your disciples to prevent the performance of miracles?' 'Yes, great king.' 'Now the sectarians are saying, “We will perform a miracle along with you.” What will you do now?' 'When they perform one, great king, I will perform one.' 'But did you not lay down a training rule?' 'Great king, I did not lay down that training rule for myself; it was laid down only for my disciples.' 'Venerable sir, excepting you, is there such a thing as a training rule being laid down elsewhere?' 'In that case, great king, I will question you in return. Do you, great king, have a park in your dominion?' 'I do, venerable sir.' 'If, great king, the public were to eat mangoes and other fruits in your park, what should be done to them?' 'They should be punished, venerable sir.' 'But are you allowed to eat them?' 'Yes, venerable sir. There is no punishment for me. I am allowed to eat my own property.' 'Great king, just as your command prevails in your kingdom of three hundred yojanas, and there is no punishment for you when you eat mangoes and other fruits in your own park, though there is for others, so too my command prevails in a hundred thousand crores of world-systems. For me there is no such thing as transgression of a laid down training rule, but for others there is. I will perform the miracle.' Hearing this, the sectarians conferred: 'Now we are ruined! It seems the ascetic Gotama laid down the training rule only for his disciples, not for himself. It seems he himself intends to perform a miracle. What are we to do?'

Rājā satthāraṃ pucchi – ‘‘bhante, kadā pāṭihāriyaṃ karissathā’’ti. ‘‘Ito catumāsaccayena āsāḷhipuṇṇamāyaṃ, mahārājā’’ti. ‘‘Kattha karissatha, bhante’’ti[Pg.134]? ‘‘Sāvatthiṃ nissāya, mahārājā’’ti. ‘‘Kasmā pana satthā evaṃ dūraṭṭhānaṃ apadisī’’ti? ‘‘Yasmā taṃ sabbabuddhānaṃ mahāpāṭihāriyakaraṇaṭṭhānaṃ, apica mahājanassa sannipātanatthāyapi dūraṭṭhānameva apadisī’’ti. Titthiyā taṃ kathaṃ sutvā ‘‘ito kira catunnaṃ māsānaṃ accayena samaṇo gotamo sāvatthiyaṃ pāṭihāriyaṃ karissati, idāni taṃ amuñcitvāva anubandhissāma, mahājano amhe disvā ‘kiṃ ida’nti pucchissati. Athassa vakkhāma ‘mayaṃ samaṇena gotamena saddhiṃ pāṭihāriyaṃ karissāmā’ti vadimhā. So palāyati, mayamassa palāyituṃ adatvā anubandhāmā’’ti. Satthā rājagahe piṇḍāya caritvā nikkhami. Titthiyāpissa pacchatova nikkhamitvā bhattakiccaṭṭhāne vasanti. Vasitaṭṭhāne punadivase pātarāsaṃ karonti. Te manussehi ‘‘kimida’’nti pucchitā heṭṭhā cintitaniyāmeneva ārocesuṃ. Mahājanopi ‘‘pāṭihāriyaṃ passissāmā’’ti anubandhi.

The king asked the Teacher: 'Venerable sir, when will you perform the miracle?' 'Four months from now, great king, on the full-moon day of Āsāḷha.' 'Where will you perform it, venerable sir?' 'At Sāvatthī, great king.' Now, why did the Teacher indicate such a distant place? Because it is the place where all Buddhas perform the great miracle; and also to gather a large crowd, he indicated a distant place. Hearing this, the sectarians thought: 'It seems that four months from now the ascetic Gotama will perform a miracle at Sāvatthī. We will now follow him without letting him go. When the public sees us, they will ask, “What is this?” Then we will tell them: “We said we would perform a miracle along with the ascetic Gotama, but he is fleeing. We are pursuing him, not allowing him to escape.”' After wandering for alms in Rājagaha, the Teacher departed. The sectarians also departed right behind him and would stay at the place where he took his meal. At the place where they had stayed, they would have their morning meal the next day. When asked by the people, 'What is this?' they explained it just as they had planned. A great crowd also followed, thinking, 'We will see the miracle.'

Satthā anupubbena sāvatthiṃ pāpuṇi. Titthiyāpi tena saddhiṃyeva gantvā upaṭṭhāke samādapetvā satasahassaṃ labhitvā khadirathambhehi maṇḍapaṃ kāretvā nīluppalehi chādāpetvā ‘‘idha pāṭihāriyaṃ karissāmā’’ti nisīdiṃsu. Rājā pasenadi kosalo satthāraṃ upasaṅkamitvā, ‘‘bhante, titthiyehi maṇḍapo kārito, ahampi tumhākaṃ maṇḍapaṃ karissāmī’’ti. ‘‘Alaṃ, mahārāja, atthi mayhaṃ maṇḍapakārako’’ti. ‘‘Bhante, maṃ ṭhapetvā ko añño kātuṃ sakkhissatī’’ti? ‘‘Sakko, devarājā’’ti. ‘‘Kahaṃ pana, bhante, pāṭihāriyaṃ karissathā’’ti? ‘‘Kaṇḍambarukkhamūle, mahārājā’’ti. Titthiyā ‘‘ambarukkhamūle kira pāṭihāriyaṃ karissatī’’ti sutvā attano upaṭṭhākānaṃ ārocetvā yojanabbhantare ṭhāne antamaso tadahujātampi ambapotakaṃ uppāṭetvā araññe khipāpesuṃ.

The Teacher arrived at Sāvatthī in due course. The sectarians also went along with him and, having persuaded their supporters and obtained a hundred thousand, had a pavilion made with pillars of acacia wood and had it roofed with blue water lilies. They then sat down, thinking, 'We will perform the miracle here.' King Pasenadi of Kosala approached the Teacher and said: 'Venerable sir, the sectarians have had a pavilion made; I too will make a pavilion for you.' 'Enough, great king. I have one who will make a pavilion for me.' 'Venerable sir, apart from me, who else will be able to make it?' 'Sakka, king of the devas.' 'But where, venerable sir, will you perform the miracle?' 'At the foot of the Kaṇḍa Mango Tree, great king.' Hearing, 'It seems he will perform the miracle at the foot of a mango tree,' the sectarians informed their supporters and had every mango sapling within a yojana, even those that had sprouted that very day, uprooted and thrown into the wilderness.

Satthā āsāḷhipuṇṇamadivase antonagaraṃ pāvisi. Raññopi uyyānapālo kaṇḍo nāma ekaṃ piṅgalakipillikehi katapattapuṭassa antare mahantaṃ ambapakkaṃ disvā tassa gandharasalobhena sampatante vāyase palāpetvā rañño khādanatthāya ādāya gacchanto antarāmagge satthāraṃ disvā cintesi – ‘‘rājā imaṃ ambaṃ khāditvā mayhaṃ aṭṭha vā soḷasa vā kahāpaṇe dadeyya, taṃ me ekattabhāvepi jīvitavuttiyā nālaṃ. Sace panāhaṃ satthu imaṃ dassāmi, avassaṃ taṃ me dīghakālaṃ hitāvahaṃ bhavissatī’’ti. So taṃ ambapakkaṃ satthu upanāmesi. Satthā ānandattheraṃ olokesi[Pg.135]. Athassa thero catumahārājadattiyaṃ pattaṃ nīharitvā hatthe ṭhapesi. Satthā pattaṃ upanāmetvā ambapakkaṃ paṭiggahetvā tattheva nisīdanākāraṃ dassesi. Thero cīvaraṃ paññāpetvā adāsi. Athassa tasmiṃ nisinne thero pānīyaṃ parissāvetvā ambapakkaṃ madditvā pānakaṃ katvā adāsi. Satthā ambapānakaṃ pivitvā kaṇḍaṃ āha – ‘‘imaṃ ambaṭṭhiṃ idheva paṃsuṃ viyūhitvā ropehī’’ti. So tathā akāsi. Satthā tassa upari hatthaṃ dhovi. Hatthe dhovitamatteyeva naṅgalasīsamattakkhandho hutvā ubbedhena paṇṇāsahattho ambarukkho uṭṭhahi. Catūsu disāsu ekekā, uddhaṃ ekāti pañca mahāsākhā paṇṇāsahatthā ahesuṃ. So tāvadeva pupphaphalasañchanno hutvā ekekasmiṃ ṭhāne paripakkaambapiṇḍidharo ahosi. Pacchato āgacchantā bhikkhū ambapakkāni khādantā eva āgamiṃsu. Rājā ‘‘evarūpo kira ambarukkho uṭṭhito’’ti sutvā ‘‘mā naṃ koci chindī’’ti ārakkhaṃ ṭhapesi. So pana kaṇḍena ropitattā kaṇḍambarukkhotveva paññāyi. Dhuttakāpi ambapakkāni khāditvā ‘‘hare duṭṭhatitthiyā ‘samaṇo kira gotamo kaṇḍambarukkhamūle pāṭihāriyaṃ karissatī’ti tumhehi yojanabbhantare tadahujātāpi ambapotakā uppāṭāpitā, kaṇḍambo nāma aya’’nti vatvā te ucchiṭṭhaambaṭṭhīhi pahariṃsu.

On the full-moon day of Āsāḷha, the Teacher entered the city. The king’s gardener, a man named Kaṇḍa, saw a large ripe mango inside a leaf-container made by tawny ants. Desiring its fragrance and taste, he drove away the crows that were swooping down on it. As he was going along to take it to the king to eat, he saw the Teacher on the way and thought: 'If the king eats this mango, he might give me eight or sixteen kahāpaṇas, but that would not be enough for my livelihood for this one life. But if I give this to the Teacher, it will certainly bring me welfare for a long time.' So he offered the ripe mango to the Teacher. The Teacher glanced at the Elder Ānanda. Then the Elder took out the stone bowl given by the Four Great Kings and placed it in the Teacher's hand. The Teacher held out the bowl, accepted the ripe mango, and right there made a gesture of sitting down. The Elder spread out a robe and offered it. When the Teacher had sat down on it, the Elder strained some water, squeezed the ripe mango to make a juice, and offered it to him. After drinking the mango juice, the Teacher said to Kaṇḍa: 'Clear away the soil right here and plant this mango stone.' He did so. The Teacher washed his hand over it. The very moment his hand was washed, a mango tree sprang up with a trunk the size of a ploughshare and fifty cubits in height. Five great branches, each fifty cubits long, arose: one in each of the four directions and one straight up. Instantly it was covered with flowers and fruit, bearing clusters of ripe mangoes in every spot. The bhikkhus who were coming along behind ate the ripe mangoes as they came. When the king heard, 'It is said that a mango tree like this has sprung up,' he set a guard, saying, 'Let no one cut it down.' And because it was planted by Kaṇḍa, it became known as the Kaṇḍamba Tree. Some drunkards, after eating the ripe mangoes, pelted them with the spat-out mango stones, saying: 'Hey, you wicked sectarians! You had every mango sapling within a yojana uprooted, even those that sprouted today, because you heard, “It is said the ascetic Gotama will perform a miracle at the foot of the Kaṇḍamba Tree.” Well, this is the Kaṇḍamba Tree!'

Sakko vātavalāhakaṃ devaputtaṃ āṇāpesi ‘‘titthiyānaṃ maṇḍapaṃ vātehi uppāṭetvā ukkārabhūmiyaṃ khipāpehī’’ti. So tathā akāsi. Sūriyampi devaputtaṃ āṇāpesi ‘‘sūriyamaṇḍalaṃ nikaḍḍhanto tāpehī’’ti. So tathā akāsi. Puna vātavalāhakaṃ āṇāpesi ‘‘vātamaṇḍalaṃ uṭṭhāpento yāhī’’ti. So tathā karonto titthiyānaṃ paggharitasedasarīre rajovaṭṭiyā okiri. Te tambamattikasadisā ahesuṃ. Vassavalāhakampi āṇāpesi ‘‘mahantāni bindūni pātehī’’ti. So tathā akāsi. Atha nesaṃ kāyo kabaragāvisadiso ahosi. Te nigaṇṭhā lajjamānā hutvā sammukhasammukhaṭṭhāneneva palāyiṃsu. Evaṃ palāyantesu purāṇakassapassa upaṭṭhāko eko kassako ‘‘idāni me ayyānaṃ pāṭihāriyakaraṇavelā, gantvā pāṭihāriyaṃ passissāmī’’ti goṇe vissajjetvā pātova ābhataṃ yāgukuṭañceva yottakañca gahetvā āgacchanto purāṇaṃ tathā palāyantaṃ disvā, bhante[Pg.136], ajja ‘ayyānaṃ pāṭihāriyaṃ passissāmī’ti āgacchāmi, tumhe kahaṃ gacchathā’’ti. Kiṃ te pāṭihāriyena, imaṃ kuṭañca yottañca dehīti. So tena dinnaṃ kuṭañca yottañca ādāya nadītīraṃ gantvā kuṭaṃ yottena attano gīvāya bandhitvā lajjanto kiñci akathetvā rahade patitvā udakapubbuḷe uṭṭhāpento kālaṃ katvā avīcimhi nibbatti.

Sakka commanded the wind-cloud devaputta: “Uproot the sectarians’ pavilion with winds and have it thrown onto a dunghill.” He did so. He also commanded the sun devaputta: “Scorch them by drawing the solar disk near.” He did so. Again, he commanded the wind-cloud devaputta: “Go, raising up a whirlwind.” As he did so, he showered their sweat-drenched bodies with a swirl of dust, and they became like copper-colored clay. He also commanded the rain-cloud devaputta: “Let fall large drops of rain.” He did so. Then their bodies became like those of mottled cows. Ashamed, the Nigaṇṭhas fled in whatever direction they were facing. As they were fleeing, a farmer, an attendant of Purāṇa Kassapa, thought: “Now is the time for my masters to perform a miracle; I will go and see the miracle.” Releasing his oxen, he took a pot of gruel and a rope that he had brought early that morning and came along. Seeing Purāṇa fleeing in such a state, he asked: “Venerable sir, I came today thinking, ‘I will see my masters’ miracle.’ Where are you going?” “What is a miracle to you? Give me this pot and this rope.” Taking the pot and rope he was given, he went to the riverbank, tied the pot to his neck with the rope, and, ashamed and without a word, plunged into a deep pool. He died, sending up bubbles, and was reborn in Avīci.

Sakko ākāse ratanacaṅkamaṃ māpesi. Tassa ekā koṭi pācīnacakkavāḷamukhavaṭṭiyaṃ ahosi, ekā pacchimacakkavāḷamukhavaṭṭiyaṃ. Satthā sannipatitāya chattiṃsayojanikāya parisāya vaḍḍhamānakacchāyāya ‘‘idāni pāṭihāriyakaraṇavelā’’ti gandhakuṭito nikkhamitvā pamukhe aṭṭhāsi. Atha naṃ gharaṇī nāma iddhimantī ekā anāgāmiupāsikā upasaṅkamitvā, ‘‘bhante, mādisāya dhītari vijjamānāya tumhākaṃ kilamanakiccaṃ natthi, ahaṃ pāṭihāriyaṃ karissāmī’’ti āha. ‘‘Kathaṃ tvaṃ karissasi, gharaṇī’’ti? ‘‘Bhante, ekasmiṃ cakkavāḷagabbhe mahāpathaviṃ udakaṃ katvā udakasakuṇikā viya nimujjitvā pācīnacakkavāḷamukhavaṭṭiyaṃ attānaṃ dassessāmi, tathā pacchimauttaradakkhiṇacakkavāḷamukhavaṭṭiyaṃ, tathā majjhe’’. Mahājano maṃ disvā ‘‘kā esā’’ti vutte vakkhati ‘‘gharaṇī nāmesā, ayaṃ tāva ekissā itthiyā ānubhāvo, buddhānubhāvo pana kīdiso bhavissatī’’ti. Evaṃ titthiyā tumhe adisvāva palāyissantīti. Atha naṃ satthā ‘‘jānāmi te gharaṇī evarūpaṃ pāṭihāriyaṃ kātuṃ samatthabhāvaṃ, na panāyaṃ tavatthāya baddho mālāpuṭo’’ti vatvā paṭikkhipi. Sā ‘‘na me satthā anujānāti, addhā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattho añño atthī’’ti ekamantaṃ aṭṭhāsi. Satthāpi ‘‘evameva tesaṃ guṇo pākaṭo bhavissatīti evaṃ chattiṃsayojanikāya parisāya majjhe sīhanādaṃ nadissatī’’ti maññamāno aparepi pucchi – ‘‘tumhe kathaṃ pāṭihāriyaṃ karissathā’’ti. Te ‘‘evañca evañca karissāma, bhante’’ti satthu purato ṭhitāva sīhanādaṃ nadiṃsu. Tesu kira cūḷaanāthapiṇḍiko ‘‘mādise anāgāmiupāsake putte vijjamāne satthu kilamanakiccaṃ natthī’’ti cintetvā ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmī’’ti vatvā ‘‘kathaṃ karissasī’’ti puṭṭho ‘‘ahaṃ, bhante, dvādasayojanikaṃ brahmattabhāvaṃ nimminitvā imissā parisāya majjhe mahāmeghagajjitasadisena saddena brahmaapphoṭanaṃ nāma apphoṭessāmī’’ti. Mahājano ‘‘kiṃ nāmeso saddo’’ti pucchitvā ‘‘cūḷaanāthapiṇḍikassa kira [Pg.137] brahmaapphoṭanasaddo nāmā’’ti vakkhati. Titthiyā ‘‘gahapatikassa kira tāva eso ānubhāvo, buddhānubhāvo kīdiso bhavissatī’’ti tumhe adisvāva palāyissantīti. Satthā ‘‘jānāmi te ānubhāva’’nti tassapi tatheva vatvā pāṭihāriyakaraṇaṃ nānujāni.

Sakka created a jeweled walkway in the sky. One end was at the rim of the eastern world-sphere, and one end at the rim of the western world-sphere. The Teacher, with the thirty-six-yojana assembly gathered, at the time of the lengthening shadows, thought, “Now is the time to perform the miracle.” He came out of the perfumed chamber and stood at the entrance. Then a female lay follower named Gharaṇī, a non-returner possessing psychic power, approached him and said, “Venerable sir, while a daughter like me is present, there is no need for you to tire yourself. I will perform the miracle.” “How will you perform it, Gharaṇī?” “Venerable sir, in one world-sphere, I will make the great earth into water, dive into it like a water-bird, and reveal myself at the rim of the eastern world-sphere, and similarly at the western, northern, and southern world-sphere rims, and also in the middle. The great crowd, upon seeing me and being asked, ‘Who is this?’, will say, ‘This is named Gharaṇī. Such is the power of a single woman—what then must the Buddha’s power be like?’ Thus, the sectarians will flee without even seeing you.” Then the Teacher, saying, “Gharaṇī, I know you are capable of performing such a miracle, but this assembly was not gathered for your sake,” rejected her. She thought, “The Teacher does not permit me. Surely, there is another capable of performing a more excellent miracle than I,” and stood to one side. The Teacher, thinking, “Thus their virtue will become manifest, and thus they will roar their lion's roar in the midst of the thirty-six-yojana assembly,” also asked others, “How will you perform the miracle?” They replied, “We will do such and such, venerable sir,” and standing before the Teacher, they roared their lion’s roar. Among them, it is said, Cūḷa-Anāthapiṇḍika reflected, “With sons like me, who are non-returner lay disciples, present, there is no need for the Teacher to tire himself.” He said, “Venerable sir, I will perform the miracle.” When asked, “How will you do it?” he replied: “Venerable sir, I will create a Brahma-form twelve yojanas in size and, in the midst of this assembly, I will clap the ‘Brahma-clap’ with a sound like the roar of a great thundercloud. The great crowd will ask, ‘What is this sound?’ and will be told, ‘It is said to be the sound of Cūḷa-Anāthapiṇḍika’s Brahma-clap.’ The sectarians will think, ‘If such is the power of a householder, what must the Buddha’s power be like?’ and they will flee without even seeing you.” The Teacher, having spoken to him also in the same way, saying, “I know your power,” did not permit the performance of the miracle.

Athekā paṭisambhidappattā sattavassikā cīrasāmaṇerī kira nāma satthāraṃ vanditvā ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmī’’ti āha. ‘‘Kathaṃ karissasi cīre’’ti? ‘‘Bhante, sineruñca cakkavāḷapabbatañca himavantañca āharitvā imasmiṃ ṭhāne paṭipāṭiyā ṭhapetvā ahaṃ haṃsasakuṇī viya tato tato nikkhamitvā asajjamānā gamissāmi, mahājano maṃ disvā ‘kā esā’ti pucchitvā ‘cīrasāmaṇerī’ti vakkhati. Titthiyā ‘sattavassikāya tāva sāmaṇeriyā ayamānubhāvo, buddhānubhāvo kīdiso bhavissatī’ti tumhe adisvāva palāyissantī’’ti. Ito paraṃ evarūpāni vacanāni vuttānusāreneva veditabbāni. Tassāpi bhagavā ‘‘jānāmi te ānubhāva’’nti vatvā pāṭihāriyakaraṇaṃ nānujāni. Atheko paṭisambhidappatto khīṇāsavo cundasāmaṇero nāma jātiyā sattavassiko satthāraṃ vanditvā ‘‘ahaṃ bhagavā pāṭihāriyaṃ karissāmī’’ti vatvā ‘‘kathaṃ karissasī’’ti puṭṭho āha – ‘‘ahaṃ, bhante, jambudīpassa dhajabhūtaṃ mahājamburukkhaṃ khandhe gahetvā cāletvā mahājambupesiyo āharitvā imaṃ parisaṃ khādāpessāmi, pāricchattakakusumāni ca āharitvā tumhe vandissāmī’’ti. Satthā ‘‘jānāmi te ānubhāva’’nti tassa pāṭihāriyakaraṇaṃ paṭikkhipi.

Then a seven-year-old female novice named Cīrā, who had attained the analytical knowledges, it is said, paid homage to the Teacher and said, “Venerable sir, I will perform a miracle.” “How will you perform it, Cīrā?” “Venerable sir, I will bring Mount Sineru, the Cakkavāḷa mountain range, and the Himālaya, arrange them in order in this place, and then I will emerge from them like a swan, moving about unhindered. The great crowd, seeing me, will ask, ‘Who is she?’ and they will say, ‘The female novice Cīrā.’ The sectarians, thinking, ‘If such is the power of a seven-year-old female novice, what must the Buddha’s power be like?’ will flee without even seeing you.” Hereafter, such statements are to be understood according to what has been said. The Blessed One also told her, “I know your power,” but did not permit her to perform the miracle. Then a seven-year-old novice named Cunda, an Arahant who had attained the analytical knowledges, paid homage to the Teacher and said, “Blessed One, I will perform a miracle.” When asked, “How will you perform it?” he replied, “Venerable sir, taking the great Jambu tree, the banner of Jambudīpa, on my shoulder and shaking it, I will bring its great fruits and have this assembly eat them. I will also bring Pāricchattaka flowers and pay homage to you.” The Teacher, saying, “I know your power,” rejected his performance of the miracle.

Atha uppalavaṇṇā therī satthāraṃ vanditvā ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmī’’ti vatvā ‘‘kathaṃ karissasī’’ti puṭṭhā āha – ‘‘ahaṃ, bhante, samantā dvādasayojanikaṃ parisaṃ dassetvā āvaṭṭato chattiṃsayojanāya parisāya parivuto cakkavattirājā hutvā āgantvā tumhe vandissāmī’’ti. Satthā ‘‘jānāmi te ānubhāva’’nti tassāpi pāṭihāriyakaraṇaṃ paṭikkhipi. Atha mahāmoggallānatthero bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmī’’ti vatvā ‘‘kathaṃ karissasī’’ti puṭṭho āha – ‘‘ahaṃ, bhante, sinerupabbatarājānaṃ dantantare ṭhapetvā māsasāsapabījaṃ viya khādissāmī’’ti. ‘‘Aññaṃ kiṃ karissasī’’ti? ‘‘Imaṃ mahāpathaviṃ kaṭasārakaṃ viya saṃvellitvā aṅgulantare nikkhipissāmī’’ti. ‘‘Aññaṃ kiṃ karissasī’’ti? ‘‘Mahāpathaviṃ kulālacakkaṃ viya parivattetvā mahājanaṃ pathavojaṃ [Pg.138] khādāpessāmī’’ti. ‘‘Aññaṃ kiṃ karissasī’’ti? ‘‘Vāmahatthe pathaviṃ katvā ime satte dakkhiṇahatthena aññasmiṃ dīpe ṭhapessāmī’’ti. ‘‘Aññaṃ kiṃ karissasī’’ti? ‘‘Sineruṃ chattadaṇḍaṃ viya katvā mahāpathaviṃ ukkhipitvā tassupari ṭhapetvā chattahattho bhikkhu viya ekahatthenādāya ākāse caṅkamissāmī’’ti. Satthā ‘‘jānāmi te ānubhāva’’nti tassapi pāṭihāriyakaraṇaṃ nānujāni. So ‘‘jānāti maññe satthā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattha’’nti ekamantaṃ aṭṭhāsi.

Then the Therī Uppalavaṇṇā, having paid homage to the Teacher, said, “Venerable sir, I will perform a miracle.” When asked, “How will you perform it?” she replied: “Venerable sir, I will display an assembly twelve yojanas thick all around, and then, making it revolve, having become a wheel-turning monarch surrounded by an assembly thirty-six yojanas in circumference, I will come and pay homage to you.” The Teacher rejected her performance of the miracle, saying, “I know your power.” Then the Elder Mahāmoggallāna paid homage to the Blessed One and said, “Venerable sir, I will perform a miracle.” When asked, “How will you perform it?” he replied: “Venerable sir, I will place Sineru, the king of mountains, between my teeth and chew it like a bean or a mustard seed.” “What else will you do?” “I will roll up this great earth like a reed mat and place it between my fingers.” “What else will you do?” “I will make the great earth spin like a potter’s wheel and cause the great populace to eat the earth-essence.” “What else will you do?” “Placing this earth on my left hand, I will take these beings with my right hand and place them on another island.” “What else will you do?” “Making Sineru into an umbrella-stick, I will lift up the great earth, place it on top, and walk in the sky holding it with one hand like a bhikkhu holding an umbrella.” The Teacher did not permit his performance of the miracle either, saying, “I know your power.” He thought, “I suppose the Teacher knows of one who is able to perform a miracle more excellent than I,” and he stood to one side.

Atha naṃ satthā ‘‘nāyaṃ moggallānaṃ tavatthāya baddho bālāpuṭo. Ahañhi asamadhuro, mama dhuraṃ añño vahituṃ samattho nāma natthi. Anacchariyametaṃ, yaṃ idāni mama dhuraṃ vahituṃ samattho nāma bhaveyya. Ahetukatiracchānayoniyaṃ nibbattakālepi mama dhuraṃ añño vahituṃ samattho nāma nāhosiyevā’’ti vatvā ‘‘kadā pana, bhante’’ti therena puṭṭho atītaṃ āharitvā –

Then the Teacher said to him: “Moggallāna, this assembly was not gathered for your sake. For I have a burden unequal to others; there is no one else capable of bearing my burden. It would be no wonder if someone were now capable of bearing my burden. Even at the time of being born in the animal realm as one without wholesome roots, there was indeed no one else capable of bearing my burden.” When asked by the elder, “But when was that, venerable sir?” he related a story from the past:

‘‘Yato yato garu dhuraṃ, yato gambhīravattanī;

Tadāssu kaṇhaṃ yuñjanti, svāssu taṃ vahate dhura’’nti. –

“Whenever the burden is heavy, and whenever the track is deep and mired, then they yoke Kaṇha, and it is he who bears that burden.”

Idaṃ kaṇhausabhajātakaṃ (jā. 1.1.29) vitthāretvā puna tameva vatthuṃ visesetvā dassento –

Having elaborated on this Kaṇhausabha Jātaka, and again wishing to present that same story by making a special point, he said:

‘‘Manuññameva bhāseyya, nāmanuññaṃ kudācanaṃ;

Manuññaṃ bhāsamānassa, garuṃ bhāraṃ udaddhari;

Dhanañca naṃ alābhesi, tena cattamano ahū’’ti. –

“One should speak only what is pleasing, never what is unpleasing. For the one who spoke pleasingly, the heavy burden was carried. He was also made to gain wealth, and by that, he became content.”

Idaṃ nandivisālajātakaṃ vitthāretvā kathesi. Kathetvā ca pana satthā ratanacaṅkamaṃ abhiruhi, purato dvādasayojanikā parisā ahosi tathā pacchato ca uttarato ca dakkhiṇato ca. Ujukaṃ pana catuvīsatiyojanikāya parisāya majjhe bhagavā yamakapāṭihāriyaṃ akāsi.

He related this Nandivisāla Jātaka in detail. And having related it, the Teacher ascended the Jewelled Walkway. In front was an assembly of twelve yojanas, and likewise behind, and to the north, and to the south. Then, in the middle of the assembly, which was twenty-four yojanas in a straight line, the Blessed One performed the Twin Miracle.

Taṃ pāḷito tāva evaṃ veditabbaṃ (paṭi. ma. 1.116) – katamaṃ tathāgatassa yamakapāṭihāriye ñāṇaṃ? Idhaṃ tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato [Pg.139] udakadhārā pavattati. Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato, pacchimakāyato; pacchimakāyato, puratthimakāyato; dakkhiṇaakkhito, vāmaakkhito; vāmaakkhito, dakkhiṇaakkhito; dakkhiṇakaṇṇasotato, vāmakaṇṇasotato; vāmakaṇṇasotato, dakkhiṇakaṇṇasotato; dakkhiṇanāsikāsotato, vāmanāsikāsotato; vāmanāsikāsotato, dakkhiṇanāsikāsotato; dakkhiṇaaṃsakūṭato, vāmaaṃsakūṭato; vāmaaṃsakūṭato, dakkhiṇaaṃsakūṭato; dakkhiṇahatthato, vāmahatthato; vāmahatthato, dakkhiṇahatthato; dakkhiṇapassato, vāmapassato; vāmapassato, dakkhiṇapassato; dakkhiṇapādato, vāmapādato; vāmapādato, dakkhiṇapādato; aṅgulaṅgulehi, aṅgulantarikāhi; aṅgulantarikāhi, aṅgulaṅgulehi; ekekalomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattati. Ekekalomato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati channaṃ vaṇṇānaṃ nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjeṭṭhānaṃ pabhassarānaṃ. Bhagavā caṅkamati, buddhanimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti…pe… nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihāriye ñāṇanti.

This should first be understood from the Pāḷi text as follows: What is the Tathāgata’s knowledge in the Twin Miracle? Here, the Tathāgata performs the Twin Miracle, which is unshared with the disciples: from the upper part of his body a mass of fire proceeds, and from the lower part of his body a stream of water proceeds. From the lower part of his body a mass of fire proceeds, and from the upper part of his body a stream of water proceeds. From the front part of his body a mass of fire proceeds, and from the back part of his body a stream of water proceeds; from the back part of his body a mass of fire proceeds, and from the front part of his body a stream of water proceeds. From the right eye a mass of fire proceeds, and from the left eye a stream of water proceeds; from the left eye a mass of fire proceeds, and from the right eye a stream of water proceeds. From the right ear-hole a mass of fire proceeds, and from the left ear-hole a stream of water proceeds; from the left ear-hole a mass of fire proceeds, and from the right ear-hole a stream of water proceeds. From the right nostril a mass of fire proceeds, and from the left nostril a stream of water proceeds; from the left nostril a mass of fire proceeds, and from the right nostril a stream of water proceeds. From the right shoulder a mass of fire proceeds, and from the left shoulder a stream of water proceeds; from the left shoulder a mass of fire proceeds, and from the right shoulder a stream of water proceeds. From the right hand a mass of fire proceeds, and from the left hand a stream of water proceeds; from the left hand a mass of fire proceeds, and from the right hand a stream of water proceeds. From the right side a mass of fire proceeds, and from the left side a stream of water proceeds; from the left side a mass of fire proceeds, and from the right side a stream of water proceeds. From the right foot a mass of fire proceeds, and from the left foot a stream of water proceeds; from the left foot a mass of fire proceeds, and from the right foot a stream of water proceeds. From the tips of the fingers and toes a mass of fire proceeds, and from the spaces between them a stream of water proceeds; from the spaces between them a mass of fire proceeds, and from the tips of the fingers and toes a stream of water proceeds. From each and every hair-pore a mass of fire proceeds, and from each and every hair a stream of water proceeds. From each and every hair a mass of fire proceeds, and from each and every hair-pore a stream of water proceeds—of six colors: blue, yellow, red, white, crimson, and radiant. The Blessed One walks to and fro, while the created Buddha stands, or sits, or assumes a reclining posture. The created Buddha assumes a reclining posture, while the Blessed One walks to and fro, or stands, or sits. This is the Tathāgata’s knowledge in the Twin Miracle.

Idaṃ pana pāṭihāriyaṃ bhagavā tasmiṃ caṅkame caṅkamitvā akāsi. Tassa tejokasiṇasamāpattivasena uparimakāyato aggikkhandho pavattati, āpokasiṇasamāpattivasena heṭṭhimakāyato udakadhārā pavattati. Na pana udakadhārāya pavattanaṭṭhānato aggikkhandho pavattati, aggikkhandhassa pavattanaṭṭhānato udakadhārā pavattatīti dassetuṃ ‘‘heṭṭhimakāyato uparimakāyato’’ti vuttaṃ. Eseva nayo sabbapadesu. Aggikkhandho panettha udakadhārāya asammisso ahosi, tathā udakadhārā aggikkhandhena. Ubhayampi kira cetaṃ yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patati. ‘‘Channaṃ vaṇṇāna’’nti vuttā panassa chabbaṇṇaraṃsiyo ghaṭehi āsiñcamānaṃ vilīnasuvaṇṇaṃ viya yantanālikato nikkhantasuvaṇṇarasadhārā viya ca ekacakkavāḷagabbhato uggantvā brahmalokaṃ āhacca paṭinivattitvā [Pg.140] cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ.

Now, this miracle the Blessed One performed after walking up and down on that jeweled walkway. By the power of his attainment of the fire-kasiṇa, a mass of fire issued from the upper part of his body, and by the power of his attainment of the water-kasiṇa, a stream of water issued from the lower part of his body. To show that a mass of fire did not issue from the place where the stream of water issued, and a stream of water did not issue from the place where the mass of fire issued, it was said, 'from the lower part of the body, from the upper part of the body.' This is the principle in all instances. Here, the mass of fire was unmixed with the stream of water; likewise, the stream of water was unmixed with the mass of fire. It is said that both of these rose as far as the Brahmā world and fell upon the rim of the world-sphere. But his six-colored rays, spoken of as being 'of six colors,' like molten gold being poured from pots and like a stream of golden essence issuing from a machine-tube, having risen from the interior of one world-sphere and reached the Brahmā world, turned back and settled upon the very rim of the world-sphere. The interior of one world-sphere became like a Bodhi-shrine with curved rafters; it became a single mass of light.

Taṃdivasaṃ satthā caṅkamitvā pāṭihāriyaṃ karonto antarantarā mahājanassa dhammaṃ kathesi. Kathento ca janaṃ nirassāsaṃ akatvā tassa assāsavāraṃ deti. Tasmiṃ khaṇe mahājano sādhukāraṃ pavattesi. Tassa sādhukārapavattanakāle satthā tāvamahatiyā parisāya cittaṃ olokento ekekassa soḷasannaṃ ākārānaṃ vasena cittācāraṃ aññāsi. Evaṃ lahukaparivattaṃ buddhānaṃ cittaṃ. Yo yo yasmiñca dhamme yasmiñca pāṭihīre pasanno, tassa tassa ajjhāsayavaseneva dhammañca kathesi, pāṭihīrañca akāsi. Evaṃ dhamme desiyamāne pāṭihīre ca kariyamāne mahājanassa dhammābhisamayo ahosi. Satthā pana tasmiṃ samāgame attano manaṃ gahetvā aññaṃ pañhaṃ pucchituṃ samatthaṃ adisvā nimmitabuddhaṃ māpesi. Tena pucchitaṃ pañhaṃ satthā vissajjesi, satthārā pucchitaṃ so vissajjesi. Bhagavato caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, nimmitassa caṅkamanakāle bhagavā ṭhānādīsu aññataraṃ kappesi. Tamatthaṃ dassetuṃ ‘‘nimmito caṅkamati vā’’tiādi vuttaṃ. Evaṃ karontassa satthu pāṭihāriyaṃ disvā dhammakathaṃ sutvā tasmiṃ samāgame vīsatiyā pāṇakoṭīnaṃ dhammābhisamayo ahosi.

On that day, the Teacher, while walking up and down and performing the miracle, from time to time taught the Dhamma to the great crowd. And while teaching, not making the people breathless, he gave them an opportunity for respite. At that moment, the great crowd gave cries of approval. At the time of their giving cries of approval, the Teacher, observing the minds of that great assembly, knew the mental disposition of each one by way of sixteen aspects. Thus swiftly turns the mind of the Buddhas. To whoever was pleased with a particular Dhamma or a particular miracle, he taught the Dhamma and performed the miracle according to their disposition. Thus, while the Dhamma was being taught and the miracle was being performed, the great crowd had an attainment of the Dhamma. The Teacher, however, surveying that assembly with his mind and not seeing another capable of asking a question, created a phantom Buddha. The Teacher answered the question asked by the phantom, and the phantom answered the question asked by the Teacher. While the Blessed One was walking up and down, the phantom adopted one of the other postures, such as standing; while the phantom was walking up and down, the Blessed One adopted one of the other postures, such as standing. To show this matter, it is said, “The created one walks up and down…” and so on. Seeing the miracle of the Teacher who was performing thus and hearing the Dhamma talk, twenty koṭis of beings in that assembly had an attainment of the Dhamma.

Satthā pāṭihīraṃ karontova ‘‘kattha nu kho atītabuddhā idaṃ pāṭihīraṃ katvā vassaṃ upentī’’ti āvajjetvā ‘‘tāvatiṃsabhavane vassaṃ upagantvā mātu abhidhammapiṭakaṃ desentī’’ti disvā dakkhiṇapādaṃ ukkhipitvā yugandharamatthake ṭhapetvā itaraṃ pādaṃ ukkhipitvā sinerumatthake ṭhapesi. Evaṃ aṭṭhasaṭṭhiyojanasatasahassaṭṭhāne tayo padavārā ahesuṃ, dve pādachiddāni. Satthā pādaṃ pasāretvā akkamīti na sallakkhetabbaṃ. Tassa hi pādukkhipanakāleyeva pabbatā pādamūlaṃ āgantvā sampaṭicchiṃsu, satthārā akkamanakāle te pabbatā uṭṭhāya sakaṭṭhāneyeva aṭṭhaṃsu. Sakko satthāraṃ disvā cintesi – ‘‘paṇḍukambalasilāya maññe satthā imaṃ vassāvāsaṃ upessati, bahūnañca devatānaṃ upakāro bhavissati, satthari panettha vassāvāsaṃ upagate aññā devatā hatthampi ṭhapetuṃ na sakkhissanti. Ayaṃ kho [Pg.141] pana paṇḍukambalasilā dīghato saṭṭhiyojanā, vitthārato paṇṇāsayojanā, puthulato pannarasayojanā, satthari nisinnepi tucchaṃ bhavissatī’’ti. Satthā tassa ajjhāsayaṃ viditvā attano saṅghāṭiṃ silāsanaṃ paṭicchādayamānaṃ khipi. Sakko cintesi – ‘‘cīvaraṃ tāva paṭicchādayamānaṃ khipi, sayaṃ pana parittake ṭhāne nisīdissatī’’ti. Satthā tassa ajjhāsayaṃ viditvā nīcapīṭhakaṃ mahāpaṃsukūliko viya paṇḍukambalasilaṃ antocīvarabhogeyeva katvā nisīdi. Mahājanopi taṃkhaṇaññeva satthāraṃ olokento nāddasa, candassa atthaṅgamitakālo viya sūriyassa ca atthaṅgamitakālo viya ahosi. Mahājano –

The Teacher, while performing the miracle, reflected: “Where, indeed, did the Buddhas of the past enter the rains retreat after performing this miracle?” Seeing that “they enter the rains retreat in the Tāvatiṃsa heaven and teach the Abhidhamma Piṭaka to their mother,” he lifted his right foot and placed it on the summit of Mount Yugandhara, then lifted his other foot and placed it on the summit of Mount Sineru. Thus, over a distance of one hundred and sixty-eight thousand yojanas, there were three footfalls and two strides. It should not be thought that the Teacher stepped by stretching out his foot. For at the very moment he lifted his foot, the mountains came to the sole of his foot and received it; and when the Teacher stepped on them, those mountains rose up and stood in their own places. Sakka, seeing the Teacher, thought: “I think the Teacher will spend this rains retreat on the Paṇḍukambala stone seat. It will be of great benefit to many devas. But if the Teacher spends the rains retreat here, other devas will not even be able to place a hand on it. This Paṇḍukambala stone is sixty yojanas long, fifty yojanas wide, and fifteen yojanas thick; even with the Teacher sitting on it, it will seem empty.” The Teacher, knowing his disposition, threw his outer robe so that it covered the stone seat. Sakka thought: “He has thrown his robe to cover it, but he himself will sit in a small space.” The Teacher, knowing his disposition, made the Paṇḍukambala stone fit entirely within the fold of his robe and sat down, just as a great wearer of rag-robes might do with a low seat. At that very moment, the great crowd, looking for the Teacher, did not see him; it was as if the time of the setting of the moon and as if the time of the setting of the sun. The great crowd:

‘‘Gato nu cittakūṭaṃ vā, kelāsaṃ vā yugandharaṃ;

Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabha’’nti. –

“Has he gone to Cittakūṭa, or Kelāsa, or Yugandhara? We do not see the Perfectly Enlightened One, the foremost in the world, the bull among men.”

Imaṃ gāthaṃ vadanto paridevi. Apare ‘‘satthā nāma pavivekarato, so ‘evarūpāya me parisāya evarūpaṃ pāṭihīraṃ kata’nti lajjāya aññaṃ raṭṭhaṃ vā janapadaṃ vā gato bhavissati, na dāni taṃ dakkhissāmā’’ti paridevantā imaṃ gāthamāhaṃsu –

Speaking this verse, they lamented. Others, lamenting, said: “The Teacher, who delights in seclusion, might think, ‘For such an assembly I have performed such a miracle,’ and out of shame, he might have gone to another kingdom or country. Now we will not see him.” Thus, they spoke this verse:

‘‘Pavivekarato dhīro, nimaṃ lokaṃ punehiti;

Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabha’’nti.

“The wise one delights in seclusion; he will not return again to this world. We do not see the Perfectly Enlightened One, the foremost in the world, the bull among men.”

Te mahāmoggallānaṃ pucchiṃsu – ‘‘kahaṃ, bhante, satthā’’ti? So sayaṃ jānantopi ‘‘paresampi guṇā pākaṭā hontū’’ti ajjhāsayena ‘‘anuruddhaṃ pucchathā’’ti āha. Te theraṃ tathā pucchiṃsu – ‘‘kahaṃ, bhante, satthā’’ti? Tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā mātu abhidhammapiṭakaṃ desetuṃ gatoti. ‘‘Kadā āgamissati, bhante’’ti? ‘‘Tayo māse abhidhammapiṭakaṃ desetvā mahāpavāraṇadivase’’ti. Te ‘‘satthāraṃ adisvā na gamissāmā’’ti tattheva khandhāvāraṃ bandhiṃsu. Ākāsameva kira nesaṃ chadanaṃ ahosi. Tāya ca mahatiyā parisāya sarīranighaṃso nāma na paññāyi, pathavī vivaraṃ adāsi, sabbattha parisuddhameva bhūmitalaṃ ahosi.

They asked the Venerable Mahāmoggallāna, “Venerable sir, where is the Teacher?” Though he himself knew, with the noble intention, “Let the virtues of others also become manifest,” he said, “Ask the Venerable Anuruddha.” They asked the elder accordingly, “Venerable sir, where is the Teacher?” “He has gone to the Tāvatiṃsa heaven to enter the rains-residence on the Paṇḍukambala stone slab and teach the Abhidhamma Piṭaka to his mother.” “When will he return, venerable sir?” “After teaching the Abhidhamma Piṭaka for three months, he will return on the day of the Great Pavāraṇā.” They, thinking, “We will not leave without seeing the Teacher,” set up their encampment right there. It is said that the sky itself was their shelter. And in that great assembly, no bodily waste was perceived; the earth provided an opening, and everywhere the surface of the ground was perfectly pure.

Satthā paṭhamameva moggallānattheraṃ avoca – ‘‘moggallāna, tvaṃ etissāya parisāya dhammaṃ deseyyāsi, cūḷaanāthapiṇḍiko āhāraṃ dassatī’’ti. Tasmā [Pg.142] taṃ temāsaṃ cūḷaanāthapiṇḍikova tassā parisāya yāpanaṃ yāgubhattaṃ khādanīyaṃ tambulatelagandhamālāpilandhanāni ca adāsi. Mahāmoggallāno dhammaṃ desesi, pāṭihāriyadassanatthaṃ āgatāgatehi puṭṭhapañhe ca vissajjesi. Satthārampi mātu abhidhammadesanatthaṃ paṇḍukambalasilāyaṃ vassaṃ upagataṃ dasasahassacakkavāḷadevatā parivārayiṃsu. Tena vuttaṃ –

The Teacher at the very beginning addressed the Elder Moggallāna: “Moggallāna, you should teach the Dhamma to this assembly; Cūḷaanāthapiṇḍika will provide the food.” Therefore, for those three months, Cūḷaanāthapiṇḍika himself gave that assembly sustenance of gruel and rice, hard food, betel, oil, perfumes, garlands, and ornaments. The Venerable Mahāmoggallāna taught the Dhamma and answered the questions asked by those who came again and again to see the miracle. The Teacher, who had entered the rains-residence on the Paṇḍukambala stone slab to teach the Abhidhamma to his mother, was also surrounded by deities from ten thousand world-systems. Therefore it is said:

‘‘Tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale;

Pāricchattakamūlamhi, vihāsi purisuttamo.

“When the Buddha, the supreme among men, dwelt in Tāvatiṃsa, at the foot of the Pāricchattaka tree, on the stone slab named Paṇḍukambala,

‘‘Dasasu lokadhātūsu, sannipatitvāna devatā;

Payirupāsanti sambuddhaṃ, vasantaṃ nāgamuddhani.

“Deities from the ten thousand world-systems, having assembled, attend upon the Sambuddha, dwelling on the peak of the mountain.”

‘‘Na koci devo vaṇṇena, sambuddhassa virocati;

Sabbe deve atikkamma, sambuddhova virocatī’’ti. (pe. va. 317-319);

“No deity, by their splendor, can shine forth before the Sambuddha; having surpassed all deities, the Sambuddha alone shines resplendently.”

Evaṃ sabbā devatā attano sarīrappabhāya abhibhavitvā nisinnassa panassa mātā tusitavimānato āgantvā dakkhiṇapasse nisīdi. Indakopi devaputto āgantvā dakkhiṇapasseyeva nisīdi, aṅkuro vāmapasse nisīdi. So mahesakkhāsu devatāsu sannipatantīsu apagantvā dvādasayojanike ṭhāne okāsaṃ labhi, indako tattheva nisīdi. Satthā te ubhopi oloketvā attano sāsane dakkhiṇeyyapuggalānaṃ dinnadānassa mahapphalabhāvaṃ ñāpetukāmo evamāha – ‘‘aṅkura, tayā dīghamantare dasavassasahassaparimāṇakāle dvādasayojanikaṃ uddhanapantiṃ katvā mahādānaṃ dinnaṃ, idāni mama samāgamaṃ āgantvā dvādasayojanike ṭhāne okāsaṃ labhi, kiṃ nu kho ettha kāraṇa’’nti? Vuttampi cetaṃ –

Thus, while he was seated, having overpowered all the deities with the radiance of his own body, his mother came from the Tusita celestial mansion and sat on his right side. The devaputta Indaka also came and sat on the right side itself, while Aṅkura sat on the left side. When the deities of great power assembled, Aṅkura moved away and obtained a place twelve yojanas away, but Indaka remained seated right there. The Teacher, observing them both and wishing to make known the great fruitfulness of a gift given to a worthy recipient in his dispensation, said this: “Aṅkura, for a long time, for a period of ten thousand years, you gave a great gift, having set up a twelve-yojana row of fireplaces. Now, having come to my assembly, you have obtained a place twelve yojanas away. What could be the reason for this?” And this too was said:

‘‘Oloketvāna sambuddho, aṅkurañcāpi indakaṃ;

Dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi.

“The Sambuddha, having looked upon Aṅkura and Indaka, and wishing to make manifest the worthy recipient, spoke this utterance:

‘‘Mahādānaṃ [Pg.143] tayā dinnaṃ, aṅkura dīghamantare;

Atidūre nisinnosi, āgaccha mama santike’’ti. (pe. va. 321-322);

“A great gift was given by you, Aṅkura, long ago; you are seated very far away. Come into my presence.”

So saddho pathavītalaṃ pāpuṇi. Sabbāpi naṃ sā parisā assosi. Evaṃ vutte –

That sound reached the surface of the earth. The entire assembly heard it. When this was said:

‘‘Codito bhāvitattena, aṅkuro etamabravi;

Kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ.

“Prompted by the one who wished to make the matter manifest, Aṅkura said this: ‘What use to me is that gift, which was devoid of a worthy recipient?

‘‘Ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ;

Atirocati amhehi, cando tārāgaṇe yathā’’ti. (pe. va. 323-324);

“‘This yakkha Indaka, having given a small gift, outshines us, just as the moon outshines the host of stars.’”

Tattha dajjāti datvā. Evaṃ vutte satthā indakaṃ āha – ‘‘indaka, tvaṃ mama dakkhiṇapasse nisinno, kasmā anapagantvāva nisīdasī’’ti? So ‘‘ahaṃ, bhante, sukhette appakabījaṃ vapanakassako viya dakkhiṇeyyasampadaṃ alattha’’nti dakkhiṇeyyaṃ pabhāvento āha –

There, “dajjā” means “having given.” When this was said by Aṅkura, the Teacher said to Indaka: “Indaka, you are seated on my right side. Why do you sit without moving away?” He, wishing to make manifest the worthy recipient, said: “Venerable sir, like a farmer who sows a little seed in a good field, I obtained the blessing of a worthy recipient.”

‘‘Ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ;

Na phalaṃ vipulaṃ hoti, napi toseti kassakaṃ.

“Just as in a barren field, though much seed is sown, the fruit is not abundant, nor does it please the farmer.

‘‘Tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ;

Na phalaṃ vipulaṃ hoti, napi toseti dāyakaṃ.

“So too a large gift established among the immoral is not of abundant fruit, nor does it please the giver.

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammā dhāraṃ pavecchante, phalaṃ toseti kassakaṃ.

“But just as in a good field, though only a little seed is sown, when showers fall properly, the fruit delights the farmer.

‘‘Tatheva sīlavantesu, guṇavantesu tādisu;

Appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’nti. (pe. va. 325-328);

“So too, for the virtuous, for those endowed with good qualities, for such ones possessed of forbearance, even a small service done becomes merit with great fruit.”

Kiṃ panetassa pubbakammanti? So kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchubhikkhaṃ dāpesi. Tadā tassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. Tasmā evamāha.

Now, what was his previous kamma? It is said that when the Elder Anuruddha had entered the village for alms, he gave him a ladleful of almsfood that had been brought for himself. At that time, his merit became more greatly fruitful than the gift given by Aṅkura, who for ten thousand years had given gifts after setting up a twelve-yojana row of fireplaces. Therefore, he spoke thus.

Evaṃ vutte satthā, ‘‘aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhettesu vuttabījaṃ viya mahapphalaṃ hoti. Tvaṃ pana na tathā akāsi, tena te dānaṃ mahapphalaṃ na jāta’’nti imamatthaṃ vibhāvento –

When this was said, the Teacher, making this meaning clear, said: “Aṅkura, a gift should be given with discrimination; when given thus, like a seed sown in good fields, it becomes greatly fruitful. But you did not act in that way; therefore, your gift did not become greatly fruitful.”

‘‘Viceyya [Pg.144] dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ…pe….

“A gift should be given with discrimination, there where what is given is of great fruit…pe….

‘‘Viceyya dānaṃ sugatappasatthaṃ,Ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni,Bījāni vuttāni yathā sukhette’’ti. (pe. va. 329-330) –

“Giving with discrimination is praised by the Sugata. Those who are worthy recipients here in this living world—gifts given to them are of great fruit, like seeds sown in a good field.”

Vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi –

Having said this, and teaching the Dhamma further, he uttered these stanzas:

‘‘Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.

“Fields have weeds as their blight; this populace has lust as its blight. Therefore, indeed, a gift given to those free from lust is of great fruit.

‘‘Tiṇadosāni khettāni, dosadosā ayaṃ pajā;

Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.

“Fields have weeds as their blight; this populace has hatred as its blight. Therefore, indeed, a gift given to those free from hatred is of great fruit.

‘‘Tiṇadosāni khettāni, mohadosā ayaṃ pajā;

Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.

“Fields have weeds as their blight; this populace has delusion as its blight. Therefore, indeed, a gift given to those free from delusion is of great fruit.

‘‘Tiṇadosāni khettāni, icchādosā ayaṃ pajā;

Tasmā hi vigaticchesu, dinnaṃ hoti mahapphala’’nti.

“Fields have weeds as their blight; this populace has desire as its blight. Therefore, indeed, a gift given to those free from desire is of great fruit.”

Desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, Aṅkura and Indaka were established in the fruit of stream-entry, and the Dhamma teaching was beneficial to the great populace.

Atha satthā devaparisāya majjhe nisinno mātaraṃ ārabbha ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’’ti abhidhammapiṭakaṃ paṭṭhapesi. Evaṃ tayo māse nirantaraṃ abhidhammapiṭakaṃ kathesi. Kathento pana bhikkhācāravelāya ‘‘yāva mamāgamanā ettakaṃ nāma dhammaṃ desetū’’ti nimmitabuddhaṃ māpetvā himavantaṃ gantvā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ āharitvā mahāsālamāḷake nisinno bhattakiccaṃ akāsi. Sāriputtatthero tattha gantvā satthu vattaṃ karoti. Satthā bhattakiccapariyosāne, ‘‘sāriputta, ajja mayā ettako nāma dhammo bhāsito, tvaṃ attano antevāsikānaṃ bhikkhūnaṃ vācehī’’ti therassa kathesi. Yamakapāṭihīre kira pasīditvā pañcasatā kulaputtā therassa santike pabbajiṃsu. Te sandhāya theraṃ [Pg.145] evamāha. Vatvā ca pana devalokaṃ gantvā nimmitabuddhena desitaṭṭhānato paṭṭhāya sayaṃ dhammaṃ desesi. Theropi gantvā tesaṃ bhikkhūnaṃ dhammaṃ desesi. Te satthari devaloke viharanteyeva sattapakaraṇikā ahesuṃ.

Then the Teacher, seated amidst the assembly of devas, on account of his mother, established the Abhidhamma Piṭaka, beginning with: “wholesome states, unwholesome states, indeterminate states.” Thus for three months he taught the Abhidhamma Piṭaka without interruption. But at the time for his alms-round, having created a Nimitta Buddha and instructing it, “Teach this much of the Dhamma until my return,” he would himself go to the Himālaya, chew a tooth-stick of nāga creeper, wash his mouth in Lake Anotatta, bring back almsfood from Uttarakuru, and seated in the great sāla grove, perform the duties of the meal. The Elder Sāriputta would go there and attend to the Teacher. At the end of the meal, the Teacher said to the elder: “Sāriputta, today this much of the Dhamma has been spoken by me. You should teach it to your resident pupil monks.” It is said that five hundred sons of good family, having gained faith at the Twin Miracle, had gone forth in the presence of the elder. It was with reference to them that he spoke thus to the elder. And having spoken, he would go to the deva world and, starting from the point where the Nimitta Buddha had taught, he himself would teach the Dhamma. The elder, too, would go and teach the Dhamma to those bhikkhus. While the Teacher was still dwelling in the deva world, they became bearers of the seven treatises.

Te kira kassapabuddhakāle khuddakavagguliyo hutvā ekasmiṃ pabbhāre olambantā dvinnaṃ therānaṃ caṅkamitvā abhidhammaṃ sajjhāyantānaṃ saddaṃ sutvā sare nimittaṃ aggahesuṃ. Te ‘‘ime khandhā nāma, imā dhātuyo nāmā’’ti ajānitvā sare nimittagahaṇamatteneva tato cutā devaloke nibbattā, ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā tato cavitvā sāvatthiyaṃ kulagharesu nibbattā. Yamakapāṭihīre uppannapasādā therassa santike pabbajitvā sabbapaṭhamaṃ sattapakaraṇikā ahesuṃ. Satthāpi teneva nīhārena taṃ temāsaṃ abhidhammaṃ desesi. Desanāvasāne asītikoṭisahassānaṃ devatānaṃ dhammābhisamayo ahosi, mahāmāyāpi sotāpattiphale patiṭṭhahi.

It is said that in the time of the Buddha Kassapa, they were small bats. Hanging within a cavern, they heard the sound of two elders reciting the Abhidhamma while walking back and forth, and they took the sound as their object. Without understanding, “These are the aggregates, these are the elements,” merely by taking the sound as their object, they passed away from that state and were reborn in the deva world. After enjoying celestial bliss for one Buddha-interval, they passed away from there and were reborn in families of good standing in Sāvatthī. Having gained faith at the Twin Miracle, they went forth in the presence of the elder and were the very first to become bearers of the seven treatises. The Teacher, too, taught the Abhidhamma for those three months in that same manner. At the conclusion of the teaching, eighty thousand crores of devas attained the penetration of the Dhamma, and Mahāmāyā, too, was established in the fruit of stream-entry.

Sāpi kho chattiṃsayojanaparimaṇḍalā parisā ‘‘idāni sattame divase mahāpavāraṇā bhavissatī’’ti mahāmoggallānattheraṃ upasaṅkamitvā āha – ‘‘bhante satthu, orohaṇadivasaṃ saññātuṃ vaṭṭati, na hi mayaṃ satthāraṃ adisvā gamissāmā’’ti. Āyasmā mahāmoggallāno taṃ kathaṃ sutvā ‘‘sādhāvuso’’ti vatvā tattheva pathaviyaṃ nimuggo sinerupādaṃ gantvā ‘‘maṃ abhiruhantaṃ parisā passatū’’ti adhiṭṭhāya maṇiratanena āvutaṃ paṇḍukambalasuttaṃ viya paññāyamānarūpova sinerumajjhena abhiruhi. Manussāpi naṃ ‘‘ekayojanaṃ abhiruḷho, dviyojanaṃ abhiruḷho’’ti olokayiṃsu. Theropi satthu pāde sīsena ukkhipanto viya abhiruhitvā vanditvā evamāha – ‘‘bhante, parisā tumhe disvāva gantukāmā, kadā orohissathā’’ti. ‘‘Kahaṃ pana te, moggallāna, jeṭṭhabhātiko sāriputto’’ti. ‘‘Bhante, saṅkassanagare vassaṃ upagato’’ti. Moggallāna, ahaṃ ito sattame divase mahāpavāraṇāya saṅkassanagaradvāre otarissāmi, maṃ daṭṭhukāmā tattha āgacchantu, sāvatthito saṅkassanagaradvāraṃ tiṃsayojanāni, ettake magge kassaci pātheyyakiccaṃ natthi, uposathikā hutvā dhuravihāraṃ dhammassavanatthāya [Pg.146] gacchantā viya āgaccheyyāthāti tesaṃ āroceyyāsīti. Thero ‘‘sādhu, bhante’’ti gantvā tathā ārocesi.

That assembly, spanning thirty-six yojanas, approached the Venerable Mahāmoggallāna and said: “Venerable sir, the great Pavāraṇā will take place on the seventh day from now. It is proper to know the day of the Teacher’s descent, for we will not leave without seeing the Teacher.” Having heard this, the Venerable Mahāmoggallāna said, “Very well, sirs,” and then, sinking into the earth right there, he went to the foot of Mount Sineru. He made a determination, “May the assembly see me as I ascend,” and appearing like a cord of pale-red wool entwined with gems, he ascended through the middle of Sineru. The people watched him, saying, “He has ascended one yojana, he has ascended two yojanas.” The elder, as if carrying the Teacher’s feet on his head, ascended, paid homage, and said: “Venerable sir, the assembly wishes to see you before they leave. When will you descend?” “Where, Moggallāna, is your elder brother Sāriputta?” “Venerable sir, he has entered the rains retreat in the city of Saṅkassa.” “Moggallāna, on the seventh day from now, at the great Pavāraṇā, I will descend at the gate of Saṅkassa. Let those who wish to see me come there. From Sāvatthī to the gate of Saṅkassa is thirty yojanas. On such a journey, no one needs any provisions. Having undertaken the Uposatha observance, let them come as if going to a nearby monastery to hear the Dhamma. You should inform them of this.” The elder said, “Very well, venerable sir,” went, and informed them accordingly.

Satthā vuṭṭhavasso pavāretvā sakkassa ārocesi – ‘‘mahārāja, manussapathaṃ gamissāmī’’ti. Sakko suvaṇṇamayaṃ maṇimayaṃ rajatamayanti tīṇi sopānāni māpesi. Tesaṃ pādā saṅkassanagaradvāre patiṭṭhahiṃsu, sīsāni sinerumuddhani. Tesu dakkhiṇapasse suvaṇṇamayaṃ sopānaṃ devatānaṃ ahosi, vāmapasse rajatamayaṃ sopānaṃ mahābrahmānaṃ ahosi, majjhe maṇimayaṃ sopānaṃ tathāgatassa ahosi. Satthāpi sinerumuddhani ṭhatvā devorohaṇasamaye yamakapāṭihāriyaṃ katvā uddhaṃ olokesi, yāva brahmalokā ekaṅgaṇā ahesuṃ. Adho olokesi, yāva avīcito ekaṅgaṇaṃ ahosi. Disāvidisā olokesi, anekāni cakkavāḷasatasahassāni ekaṅgaṇāni ahesuṃ. Devā manusse passiṃsu, manussāpi deve passiṃsu, sabbe sammukhāva passiṃsu.

The Teacher, having completed the rains retreat and performed the Pavāraṇā, informed Sakka, saying: “Great king, I will go to the world of humans.” Sakka had three stairways created: one of gold, one of gems, and one of silver. Their bases were established at the gate of the city of Saṅkassa, and their tops on the summit of Mount Sineru. Of these, the golden stairway on the right side was for the devas, the silver stairway on the left side was for the great brahmās, and the jewelled stairway in the middle was for the Tathāgata. The Teacher, standing on the summit of Sineru at the time of his descent from the deva world, performed the twin miracle. He looked upward, and all the space up to the Brahmā world became a single courtyard. He looked downward, and all the space down to the Avīci hell became a single courtyard. He looked in all the directions and quarters, and many hundreds of thousands of world-systems became a single courtyard. The devas saw the humans, and the humans saw the devas; all saw each other face to face.

Bhagavā chabbaṇṇaraṃsiyo vissajjesi. Taṃ divasaṃ buddhasiriṃ oloketvā chattiṃsayojana parimaṇḍalāya parisāya ekopi buddhabhāvaṃ apatthento nāma natthi. Suvaṇṇasopānena devā otariṃsu, rajatasopānena mahābrahmāno otariṃsu, maṇisopānena sammāsambuddho otari. Pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ ādāya dakkhiṇapasse ṭhatvā satthu gandhabbamadhuradibbavīṇāya saddena pūjaṃ karonto otari, mātali, saṅgāhako vāmapasse ṭhatvā dibbagandhamālāpupphaṃ gahetvā namassamāno pūjaṃ katvā otari, mahābrahmā chattaṃ dhāresi, suyāmo vālabījaniṃ dhāresi. Satthā iminā parivārena saddhiṃ otaritvā saṅkassanagaradvāre patiṭṭhahi. Sāriputtattheropi āgantvā satthāraṃ vanditvā yasmā sāriputtattherena tathārūpāya buddhasiriyā otaranto satthā ito pubbe na diṭṭhapubbo, tasmā –

The Blessed One emitted six-colored rays. On that day, having beheld the Buddha’s splendor, there was not a single person in the assembly spanning thirty-six yojanas who did not aspire to Buddhahood. The devas descended by the golden stairway, the great brahmās descended by the silver stairway, and the Perfectly Self-Enlightened One descended by the jewelled stairway. Pañcasikha, the gandhabba deva-son, taking his lute the color of a ripe wood-apple, stood on the right side and descended, paying homage to the Teacher with the sweet sound of his divine gandhabba lute. Mātali the charioteer stood on the left side and descended, taking divine perfumes, garlands, and flowers, and paying homage with reverence. A great brahmā held the parasol, and Suyāma held the yak-tail whisk. The Teacher, with this retinue, descended and stood at the gate of the city of Saṅkassa. The Elder Sāriputta also came and paid homage to the Teacher. Because the Elder Sāriputta had never before seen the Teacher descending with such Buddha-splendor, therefore—

‘‘Na me diṭṭho ito pubbe, na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato’’ti. (su. ni. 961;

mahāni. 190) –

“Never before have I seen, nor have I ever heard from anyone, a Teacher with such a lovely voice, come from Tusita to the assembly.”

Ādīhi [Pg.147] attano tuṭṭhiṃ pakāsetvā, ‘‘bhante, ajja sabbepi devamanussā tumhākaṃ pihayanti, patthentī’’ti āha. Atha naṃ satthā, ‘‘sāriputta, evarūpehi guṇehi samannāgatā buddhā devamanussānaṃ piyā hontiyevā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

Having thus expressed his own delight with these verses, he said: “Venerable sir, today all devas and humans admire you and aspire to your state.” Then the Teacher said to him: “Sāriputta, Buddhas endowed with such qualities are indeed dear to devas and humans.” And while teaching the Dhamma, he spoke this verse:

181.

181.

‘‘Ye jhānapasutā dhīrā, nekkhammūpasame ratā;

Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmata’’nti.

“Those wise ones who are devoted to meditation, who delight in the peace of renunciation—even the devas hold them dear, the mindful, perfectly enlightened ones.”

Tattha ye jhānapasutāti lakkhaṇūpanijjhānaṃ ārammaṇūpanijjhānanti imesu dvīsu jhānesu āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇehi yuttappayuttā. Nekkhammūpasame ratāti ettha pabbajjā nekkhammanti na gahetabbā, kilesavūpasamanibbānaratiṃ pana sandhāyetaṃ vuttaṃ. Devāpīti devāpi manussāpi tesaṃ pihayanti patthenti. Satīmatanti evarūpaguṇānaṃ tesaṃ satiyā samannāgatānaṃ sambuddhānaṃ. ‘‘Aho vata mayaṃ buddhā bhaveyyāmā’’ti buddhabhāvaṃ icchamānā pihayantīti attho.

Herein, those who are devoted to meditation means those who are yoked and devoted to these two kinds of absorption—the absorption into characteristics and the absorption into the object—through the five masteries: adverting, attaining, resolving, emerging, and reviewing. Who delight in the peace of renunciation: here, renunciation should not be taken as the going forth; this is said with reference to the delight in Nibbāna, which is the calming of the defilements. Even the devas: both devas and humans admire them and aspire to their state. Of the mindful ones: of the perfectly enlightened ones, who are endowed with such qualities and possess mindfulness. The meaning is that they admire them, desiring Buddhahood, thinking: “Oh, that we might become Buddhas!”

Desanāvasāne tiṃsamattānaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, therassa saddhivihārikā pañcasatabhikkhū arahatte patiṭṭhahiṃsu.

At the conclusion of the discourse, there was a penetration of the Dhamma for thirty koṭis of living beings. Five hundred monks, the elder’s pupils, were established in arahantship.

Sabbabuddhānaṃ kira avijahitameva yamakapāṭihīraṃ katvā devaloke vassaṃ vasitvā saṅkassanagaradvāre otaraṇaṃ. Tattha pana dakkhiṇapādassa patiṭṭhitaṭṭhānaṃ acalacetiyaṭṭhānaṃ nāma hoti. Satthā tattha ṭhatvā puthujjanādīnaṃ visaye pañhaṃ pucchi, puthujjanā attano visaye pañhe vissajjetvā sotāpannavisaye pañhaṃ vissajjetuṃ nāsakkhiṃsu. Tathā sakadāgāmiādīnaṃ visaye sotāpannādayo, mahāmoggallānavisaye sesamahāsāvakā, sāriputtattherassa visaye mahāmoggallāno, buddhavisaye ca sāriputtopi vissajjetuṃ nāsakkhiyeva. So pācīnadisaṃ ādiṃ katvā sabbadisā olokesi, sabbattha ekaṅgaṇameva ahosi. Aṭṭhasu disāsu devamanussā uddhaṃ yāva brahmalokā heṭṭhā bhūmaṭṭhā ca yakkhanāgasupaṇṇā añjaliṃ paggahetvā, ‘‘bhante, idha tassa pañhassa vissajjetā natthi, ettheva upadhārethā’’ti āhaṃsu. Satthā sāriputto kilamati. Kiñcāpi hesa –

It is said to be an invariable custom of all Buddhas that after performing the twin miracle and spending the rains retreat in the deva world, they descend at the gate of the city of Saṅkassa. There, the place where the right foot is set down becomes the site of the Immovable Shrine. The Teacher stood there and asked a question concerning the domain of worldlings. The worldlings answered the question concerning their own domain but could not answer a question concerning the domain of a stream-enterer. Similarly, the stream-enterers and others could not answer questions concerning the domains of the once-returner and so on; the other great disciples could not answer a question concerning the domain of Mahāmoggallāna; Mahāmoggallāna could not answer one concerning the domain of the Elder Sāriputta; and even Sāriputta could not answer a question concerning the domain of a Buddha. He looked in all directions, starting with the east, and everywhere was a single courtyard. In the eight directions, devas and humans—from the Brahmā world above down to the earth-dwelling yakkhas, nāgas, and supaṇṇas—raised their hands in reverential salutation and said: “Venerable sir, there is no one here who can answer that question. Please resolve it right here.” The Teacher thought: “Sāriputta is struggling. Although he is one who…”

‘‘Ye [Pg.148] ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti. (su. ni. 1044;

cūḷani. ajitamāṇavapucchāniddesa 7) –

“Those here who have fathomed the Dhamma and the many who are trainees—being asked, O wise one, tell me of their conduct, venerable sir.”

Imaṃ buddhavisaye puṭṭhapañhaṃ sutvā ‘satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī’ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento ‘ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī’ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento ‘‘bhūtamidaṃ, sāriputta, samanupassasī’’ti āha. Evaṃ kirassa ahosi ‘‘sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī’’ti. Therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. So satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – ‘‘ahaṃ, bhante, sakalakappampi deve vuṭṭhe ‘ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate’ti gaṇetvā lekhaṃ āropetuṃ samattho’’ti. Satthāpi naṃ ‘‘jānāmi, sāriputta, gaṇetuṃ samatthabhāva’’nti āha. Tassa āyasmato paññāya upamā nāma natthi. Tenevāha –

Hearing this question concerning the Buddha’s domain, Sāriputta was without doubt about the question, thinking: “The Teacher is asking me about the path of practice for trainees and those beyond training.” But he was uncertain about the Teacher's disposition, thinking: “By which method, in terms of the aggregates and so on, should I explain this path? I might not be able to grasp the Teacher’s disposition.” The Teacher thought: “He will not be able to speak unless I give him a guideline. I will give him a guideline.” Giving him the guideline, he said: “Sāriputta, do you see this that has come to be?” For it occurred to him: “Having grasped my disposition, Sāriputta will explain it by way of the aggregates.” As soon as the guideline was given, the answer to the question became clear to the elder in a hundred ways, a thousand ways, and a hundred thousand ways. Standing on the guideline given by the Teacher, he answered the question. It is said that apart from a Perfectly Self-Enlightened One, there is no one else capable of matching the wisdom of the Elder Sāriputta. For this reason, it is said, the elder stood before the Teacher and uttered a lion’s roar: “Venerable sir, if it were to rain for an entire aeon, I am able to count the raindrops, saying, ‘So many drops have fallen on the great ocean, so many on the earth, so many on the mountains,’ and to make a record of it.” The Teacher also said to him: “I know, Sāriputta, that you are able to count them.” There is no comparison for that venerable one’s wisdom. Therefore it is said:

‘‘Gaṅgāya vālukā khīye, udakaṃ khīye mahaṇṇave;

Mahiyā mattikā khīye, na khīye mama buddhiyā’’ti.

“The sand in the Ganges might be exhausted, the water in the great ocean might be exhausted, the soil on the earth might be exhausted, but my wisdom is never exhausted.”

Idaṃ vuttaṃ hoti – sace hi, bhante, buddhisampannalokanātha, mayā ekasmiṃ pañhe vissajjite ekaṃ vā vālukaṃ ekaṃ vā udakabinduṃ ekaṃ vā paṃsukhaṇḍaṃ akhipitvā pañhānaṃ satena vā sahassenavā satasahassena vā vissajjite gaṅgāya vālukādīsu ekekaṃ ekamante khipeyya, khippataraṃ gaṅgādīsu vālukādayo parikkhayaṃ gaccheyyuṃ, na tveva mama pañhānaṃ vissajjananti. Evaṃ mahāpaññopi hi bhikkhu buddhavisaye pañhassa antaṃ vā koṭiṃ vā adisvā satthārā dinnanaye ṭhatvāva pañhaṃ vissajjesi. Taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘yaṃ pañhaṃ puṭṭho sabbopi jano kathetuṃ na sakkhi, taṃ dhammasenāpati sāriputto ekakova kathesī’’ti. Satthā taṃ kathaṃ sutvā ‘‘na idāneva sāriputto yaṃ pañhaṃ mahājano vissajjetuṃ nāsakkhi[Pg.149], taṃ vissajjesi, pubbepi anena vissajjitoyevā’’ti vatvā atītaṃ āharituṃ –

This is what was meant: “Indeed, Venerable Sir, O protector of the world endowed with wisdom, if for every single question I answered, I were to cast aside one grain of sand, or one drop of water, or one particle of dust, the sand and so on in the Ganges would be exhausted sooner, but there would be no end to my answering of questions.” Thus, even a monk of great wisdom, not seeing the limit or the end of a question within the Buddha's domain, answered the question while standing firm in the method given by the Teacher. Hearing this, the monks started a discussion: “The question that all the people, when asked, were unable to answer, the General of the Dhamma, Sāriputta, answered it alone.” Hearing that discussion, the Teacher said: “It is not only now that Sāriputta has answered a question that the great multitude could not answer; he has answered one in the past as well.” And he related a story of the past:

‘‘Parosahassampi samāgatānaṃ,Kandeyyuṃ te vassasataṃ apaññā;

Ekova seyyo puriso sapañño,Yo bhāsitassa vijānāti attha’’nti. (jā. 1.1.99) –

“Though more than a thousand without wisdom might gather, They would weep for a hundred years, those witless ones; Better is the single person endowed with wisdom, Who understands the meaning of what has been said.”

Imaṃ jātakaṃ vitthārena kathesīti.

He told this Jātaka in detail.

Devorohaṇavatthu dutiyaṃ.

The Second Story: The Descent from the Deva World.

3. Erakapattanāgarājavatthu

3. The Story of the Nāga King Erakapatta

Kiccho manussapaṭilābhoti imaṃ dhammadesanaṃ satthā bārāṇasiyaṃ upanissāya sattasirīsakarukkhamūle viharanto erakapattaṃ nāma nāgarājaṃ ārabbha kathesi.

“Difficult is the attainment of a human state.” The Teacher gave this Dhamma discourse while dwelling near Bārāṇasī at the foot of the seven sirīsa trees, concerning the nāga king named Erakapatta.

So kira pubbe kassapabuddhasāsane daharabhikkhu hutvā gaṅgāya nāvaṃ abhiruyha gacchanto ekasmiṃ erakagumbe erakapattaṃ gahetvā nāvāya vegasā gacchamānāyapi na muñci, erakapattaṃ chijjitvā gataṃ. So ‘‘appamattakaṃ eta’’nti āpattiṃ adesetvā vīsati vassasahassāni araññe samaṇadhammaṃ katvāpi maraṇakāle erakapattena gīvāya gahito viya āpattiṃ desetukāmopi aññaṃ bhikkhuṃ apassamāno ‘‘aparisuddhaṃ me sīla’’nti uppannavippaṭisāro tato cavitvā ekarukkhadoṇikanāvappamāṇo nāgarājā hutvā nibbatti, erakapattotvevassa nāmaṃ ahosi. So nibbattakkhaṇeyeva attabhāvaṃ oloketvā ‘‘ettakaṃ nāma kālaṃ samaṇadhammaṃ katvā ahetukayoniyaṃ maṇḍūkabhakkhaṭṭhāne nibbattomhī’’ti vippaṭisārī ahosi. So aparabhāge ekaṃ dhītaraṃ labhitvā majjhe gaṅgāya udakapiṭṭhe mahantaṃ phalaṃ ukkhipitvā dhītaraṃ tasmiṃ ṭhapetvā naccāpetvā gāyāpesi. Evaṃ kirassa ahosi – ‘‘addhā ahaṃ idha iminā upāyena buddhe uppanne tassa uppannabhāvaṃ suṇissāmī’’ti. Yo me gītassa paṭigītaṃ āharati[Pg.150], tassa mahantena nāgabhavanena saddhiṃ dhītaraṃ dassāmīti anvaḍḍhamāsaṃ uposathadivase taṃ dhītaraṃ phaṇe ṭhapesi. Sā tattha ṭhitā naccantī –

It is said that in the past, during the dispensation of the Buddha Kassapa, he was a young monk. While traveling by boat on the Ganges, he grasped a leaf from an eraka bush. Even as the boat moved swiftly, he did not let go, and the eraka leaf broke off. Thinking, “This is a trivial matter,” he did not confess the offense. Although he practiced the duties of a recluse in the forest for twenty thousand years, at the time of his death, he felt as if his neck was being gripped by that eraka leaf. Though he wished to confess the offense, he could not find another monk. With remorse arising from the thought, “My virtue is impure,” he passed away and was reborn as a nāga king the size of a canoe hollowed from a single log. His name became Erakapatta. At the very moment of his rebirth, he looked at his new existence and became remorseful, thinking: “After practicing the duties of a recluse for so long, I have been reborn in a womb without wholesome roots, in a place where one eats frogs!” Later, he had a daughter. In the middle of the Ganges, he raised his great hood above the surface of the water and, placing his daughter on it, had her dance and sing. It is said that he thought: “Surely, by this means, when a Buddha arises, I will hear of his arising.” He declared: “To whoever can provide a counter-verse to her song, I will give my daughter along with a grand nāga mansion.” Every half-month on the Uposatha day, he placed his daughter on his hood. Standing there, she danced and sang:

‘‘Kiṃsu adhippatī rājā, kiṃsu rājā rajjissaro;

Kathaṃsu virajo hoti, kathaṃ bāloti vuccatī’’ti. –

“Of what is a king the sovereign? What king is a lord of passion? How does one become stainless? How is one called a fool?”

Imaṃ gītaṃ gāyati.

She sang this song.

Sakalajambudīpavāsino ‘‘nāgamāṇavikaṃ gaṇhissāmā’’ti gantvā attano attano paññābalena paṭigītaṃ katvā gāyanti. Sā taṃ paṭikkhipati. Tassā anvaḍḍhamāsaṃ phaṇe ṭhatvā evaṃ gāyantiyāva ekaṃ buddhantaraṃ vītivattaṃ. Atha amhākaṃ satthā loke uppajjitvā ekadivasaṃ paccūsakāle lokaṃ volokento erakapattaṃ ādiṃ katvā uttaramāṇavaṃ nāma attano ñāṇajālassa anto paviṭṭhaṃ disvā ‘‘kiṃ nu kho bhavissatī’’ti āvajjento ‘‘ajja erakapattassa dhītaraṃ phaṇe ṭhapetvā naccāpanadivaso, ayaṃ uttaramāṇavo mayā dinnaṃ paṭigītaṃ gaṇhantova sotāpanno hutvā taṃ ādāya nāgarājassa santikaṃ gamissati. So taṃ sutvā ‘buddho uppanno’ti ñatvā mama santikaṃ āgamissati, ahaṃ tasmiṃ āgate mahāsamāgame gāthaṃ kathessāmi, gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī’’ti addasa. So tattha gantvā bārāṇasito avidūre satta sirīsakarukkhā atthi, tesu ekassa mūle nisīdi. Jambudīpavāsino gītapaṭigītaṃ ādāya sannipatiṃsu. Satthā avidūre ṭhāne gacchantaṃ uttaramāṇavaṃ disvā ‘‘ehi, uttarā’’ti āha. ‘‘Kiṃ, bhante’’ti? ‘‘Ito tāva ehī’’ti. Atha naṃ āgantvā vanditvā nisinnaṃ āha ‘‘kahaṃ gacchasī’’ti? ‘‘Erakapattassa dhītu gāyanaṭṭhāna’’nti. ‘‘Jānāsi pana gītapaṭigīta’’nti? ‘‘Jānāmi, bhante’’ti. ‘‘Vadehi tāva na’’nti? Atha naṃ attano jānananiyāmeneva vadantaṃ ‘‘na uttaraṃ etaṃ paṭigītaṃ, ahaṃ te paṭigītaṃ dassāmi, ādāya naṃ gamissasī’’ti. ‘‘Sādhu, bhante’’ti. Atha naṃ satthā, uttara, tvaṃ nāgamāṇavikāya gītakāle –

All the inhabitants of Jambudīpa, thinking, “We will win the nāga maiden,” went and, composing counter-verses with their own intellectual power, sang them. She rejected them. As she was thus singing every half-month while standing on the hood, an entire Buddha-interval passed by. Then our Teacher arose in the world and one day at dawn, surveying the world, he saw that Erakapatta and a young man named Uttara had entered the net of his knowledge. Reflecting, “What will come of this?” he foresaw: “Today is the day for Erakapatta’s daughter to be placed on the hood to dance. This young man Uttara, on taking the counter-verse given by me, will become a stream-enterer and, taking it, will go to the nāga king. Hearing it, the king will know, ‘A Buddha has arisen,’ and will come to me. When he has come, I will speak a verse in the great assembly, and at the conclusion of the verse, there will be a penetration of the Dhamma for eighty-four thousand beings.” He went there and, not far from Bārāṇasī, sat down at the foot of one of seven sirīsa trees. The people of Jambudīpa gathered, bringing their songs and counter-songs. Seeing the young man Uttara passing nearby, the Teacher called out, “Come here, Uttara!” “What is it, venerable sir?” “Come over here.” When he had approached, paid homage, and sat down, the Teacher asked, “Where are you going?” “To the place where Erakapatta’s daughter sings.” “Do you know the counter-verse to the song?” “I do, venerable sir.” “Then recite it.” As he recited it according to his own understanding, the Teacher said, “Uttara, that is not the counter-verse. I will give you the counter-verse; take it and go.” “Very well, venerable sir.” Then the Teacher said, “Uttara, at the time of the nāga maiden's song:

‘‘Chadvārādhippatī rājā, rajjamāno rajjissaro;

Arajjaṃ virajo hoti, rajjaṃ bāloti vuccatī’’ti. –

“A king is sovereign of the six doors; Being passionate, he is a lord of passion. By not being passionate, one becomes stainless; One who is passionate is called a fool.”

Imaṃ paṭigītaṃ gāyeyyāsīti āha.

“You should sing this counter-song,” he said.

Māṇavikāya [Pg.151] gītassa attho – kiṃsu adhippatī rājāti kiṃ adhippati rājā nāma hoti? Kiṃsu rājā rajjissaroti kathaṃ pana rājā rajjissaro nāma hoti? Kathaṃsu virajo hotīti kathaṃ nu kho so rājā virajo nāma hotīti?

The meaning of the Nāga maiden's song is this: 'Of what is a king the sovereign?' means: Why is one who is sovereign called a king? 'What king is a lord of passion?' means: How is a king called a lord of passion? 'How does one become stainless?' means: How indeed is that king called one who is stainless?

Paṭigītassa pana attho – chadvārādhippatī rājāti yo channaṃ dvārānaṃ adhippati, ekadvārepi rūpādīhi anabhibhūto, ayaṃ rājā nāma. Rajjamāno rajjissaroti yo pana tesu ārammaṇesu rajjati, so rajjamāno rajjissaro nāma. Arajjanti arajjamāno pana virajo nāma hoti. Rajjanti rajjamāno bāloti vuccatīti.

But the meaning of the counter-song is this: 'A king is sovereign of the six doors' means: he who is sovereign of the six doors, not overcome by forms and so on even at a single door, this one is called a king. 'Being passionate, he is a lord of passion' means: he who is passionate towards those sense objects, being passionate, is called a 'lord of passion'. 'Not being passionate' means: one who is not passionate is called stainless. 'Being passionate' means: one who is passionate is called a fool.

Evamassa satthā paṭigītaṃ datvā, uttara, tayā imasmiṃ gīte gāyite imassa gītassa imaṃ paṭigītaṃ gāyissati –

Thus, having given him the counter-song, the Teacher said: 'Uttara, when you have sung this song, she will sing this counter-song in response to it:'

‘‘Kenassu vuyhati bālo, kathaṃ nudati paṇḍito;

Yogakkhemī kathaṃ hoti, taṃ me akkhāhi pucchito’’ti.

By what is the fool carried away? How does the wise one dispel it? How does one become secure from bondage? Being asked, please explain this to me.

Athassa tvaṃ idaṃ paṭigītaṃ gāyeyyāsi –

Then you should sing this counter-song to her:

‘‘Oghena vuyhati bālo, yogā nudati paṇḍito;

Sabbayogavisaṃyutto, yogakkhemīti vuccatī’’ti.

The fool is carried away by the flood; the wise one dispels it by striving. Disconnected from all yokes, one is called secure from bondage.

Tassattho – ‘‘kāmoghādinā catubbidhena oghena bālo vuyhati, taṃ oghaṃ paṇḍito sammappadhānasaṅkhātena yogena nudati. So sabbehi kāmayogādīhi visaṃyutto yogakkhemī nāma vuccatī’’ti.

Its meaning is: The fool is carried away by the fourfold flood beginning with the flood of sensual pleasure. The wise one dispels that flood by the striving known as right exertion. He, being disconnected from all yokes beginning with the yoke of sensual pleasure, is called ‘secure from bondage.’

Uttaro imaṃ paṭigītaṃ gaṇhantova sotāpattiphale patiṭṭhahi. So sotāpanno hutvā taṃ gāthaṃ ādāya gantvā, ‘‘ambho, mayā gītapaṭigītaṃ āhaṭaṃ, okāsaṃ me dethā’’ti vatvā nirantaraṃ ṭhitassa mahājanassa jaṇṇunā akkamanto agamāsi. Nāgamāṇavikā pitu phaṇe ṭhatvā naccamānā ‘‘kiṃsu adhippatī rājā’’ti gītaṃ gāyati? Uttaro ‘‘chadvārādhippatī rājā’’ti paṭigītaṃ gāyi. Puna nāgamāṇavikā ‘‘kenassu vuyhatī’’ti tassa gītaṃ gāyati? Athassā paṭigītaṃ gāyanto uttaro ‘‘oghena vuyhatī’’ti imaṃ gāthamāha. Nāgarājā taṃ sutvāva buddhassa uppannabhāvaṃ ñatvā ‘‘mayā ekaṃ buddhantaraṃ evarūpaṃ padaṃ nāma na sutapubbaṃ, uppanno vata, bho, loke [Pg.152] buddho’’ti tuṭṭhamānaso naṅguṭṭhena udakaṃ pahari, mahāvīciyo uṭṭhahiṃsu, ubho tīrāni bhijjiṃsu. Ito cito ca usabhamatte ṭhāne manussā udake nimujjiṃsu. So ettakaṃ mahājanaṃ phaṇe ṭhapetvā ukkhipitvā thale patiṭṭhapesi. So uttaraṃ upasaṅkamitvā ‘‘kahaṃ, sāmi, satthā’’ti pucchi. ‘‘Ekasmiṃ rukkhamūle nisinno, mahārājā’’ti. So ‘‘ehi, sāmi, gacchāmā’’ti uttarena saddhiṃ agamāsi. Mahājanopi tena saddhiṃyeva gato. Nāgarājā gantvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā satthāraṃ vanditvā rodamāno aṭṭhāsi. Atha naṃ satthā āha – ‘‘kiṃ idaṃ, mahārājā’’ti? ‘‘Ahaṃ, bhante, tumhādisassa buddhassa sāvako hutvā vīsati vassasahassāni samaṇadhammaṃ akāsiṃ, sopi maṃ samaṇadhammo niddhāretuṃ nāsakkhi. Appamattakaṃ erakapattachindanamattaṃ nissāya ahetukapaṭisandhiṃ gahetvā urena parisakkanaṭṭhāne nibbattosmi, ekaṃ buddhantaraṃ neva manussattaṃ labhāmi, na saddhammassavanaṃ, na tumhādisassa buddhassa dassana’’nti satthā tassa kathaṃ sutvā, ‘‘mahārāja, manussattaṃ nāma dullabhameva, tathā saddhammassavanaṃ, tathā buddhuppādo, idaṃ kicchena kasirena labbhatī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

While learning this counter-song, Uttara became established in the fruit of stream-entry. Having become a stream-enterer, he took that verse and went, saying, 'Sirs, I have brought the song and its response. Give me an opportunity.' Then he made his way by stepping with his knee on the great crowd that stood packed together. The Nāga maiden, standing on her father's hood and dancing, sang the song: 'Of what is a king the sovereign?' Uttara sang the counter-song: 'A king is sovereign of the six doors.' Again, the Nāga maiden sang the song to him: 'By what is one swept away?' Then Uttara, singing the counter-song to her, spoke this verse: 'One is swept away by the flood.' The Nāga King, upon hearing that, knew that a Buddha had arisen and thought, 'In a whole Buddha-interval, I have never before heard such a word. Oh, a Buddha has indeed arisen in the world!' With a gladdened mind, he struck the water with his tail. Great waves arose, and both banks broke. Here and there, in a space the size of an usabha, people sank into the water. He placed that great crowd on his hood, lifted them up, and established them on dry land. He approached Uttara and asked, 'Master, where is the Teacher?' 'He is seated at the foot of a tree, great king.' The Nāga King said, 'Come, master, let us go,' and went with Uttara. The great crowd also went along with them. The Nāga King went, entered into the midst of the six-colored rays, paid homage to the Teacher, and stood weeping. Then the Teacher said to him, 'What is this, great king?' 'Venerable sir, having been a disciple of a Buddha such as you, I practiced the ascetic's duties for twenty thousand years, but even that ascetic practice was unable to deliver me. On account of the mere trifle of cutting an eraka-leaf, I took a rootless rebirth-linking and was reborn in a place where one moves by crawling on one's chest. For a whole Buddha-interval, I have not obtained a human existence, nor the hearing of the good Dhamma, nor the sight of a Buddha such as you.' The Teacher, hearing his words, said, 'Great king, obtaining a human existence is indeed difficult to obtain; likewise the hearing of the good Dhamma; likewise the arising of a Buddha. This is obtained with difficulty and hardship.' Then, while teaching the Dhamma, he spoke this verse:

182.

182.

‘‘Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;

Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo’’ti.

Difficult is it to obtain a human birth, difficult is the life of mortals; difficult is the hearing of the good Dhamma, difficult is the arising of the Buddhas.

Tassattho – mahantena hi vāyāmena mahantena kusalena laddhattā manussattapaṭilābho nāma kiccho dullabho. Nirantaraṃ kasikammādīni katvā jīvitavuttiṃ ghaṭanatopi parittaṭṭhāyitāyapi maccānaṃ jīvitaṃ kicchaṃ. Anekesupi kappesu dhammadesakassa puggalassa dullabhatāya saddhammassavanampi kicchaṃ. Mahantena vāyāmena abhinīhārassa samijjhanato samiddhābhinīhārassa ca anekehipi kappakoṭisahassehi dullabhuppādato buddhānaṃ uppādopi kicchoyeva, ativiya dullabhoti.

The meaning is this: Because the attainment of a human birth is obtained through great effort and great wholesome kamma, it is indeed difficult and rare. Even when one continuously engages in farming and other work to sustain a livelihood, the life of mortals is difficult because of its short duration. Moreover, hearing the good Dhamma is difficult because individuals who teach the Dhamma are rare, even over many aeons. The arising of Buddhas is also difficult, as it requires great effort for the fulfillment of the aspiration, and because their arising is rare even over many thousands of crores of aeons. Thus, it is exceedingly rare.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Nāgarājāpi taṃdivasaṃ sotāpattiphalaṃ labheyya, tiracchānagatattā pana nālattha. So yesu paṭisandhigahaṇatacajahanavissaṭṭhaniddokkamanasajātiyāmethunasevanacutisaṅkhātesu pañcasu ṭhānesu nāgasarīrameva [Pg.153] gahetvā kilamanti, tesu akilamanabhāvaṃ patvā māṇavarūpeneva vicarituṃ labhatīti.

At the conclusion of the discourse, eighty-four thousand living beings gained the penetration of the Dhamma. The Nāga King too might have obtained the fruit of stream-entry on that day, but because he was in an animal state, he did not obtain it. He attained a state of non-affliction on those five occasions when nāgas are afflicted by having to assume their nāga-body—namely, at conception, when shedding their skin, when sleeping with a relaxed mind, during sexual intercourse with one of their own kind, and at death—and became able to wander about in the form of a celestial youth.

Erakapattanāgarājavatthu tatiyaṃ.

The third story, that of the Nāga King Erakapatta, is concluded.

4. Ānandattherapañhavatthu

4. The Story of the Elder Ānanda's Question

Sabbapāpassa akaraṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with 'Sabbapāpassa akaraṇaṃ,' concerning a question from the Elder Ānanda.

Thero kira divāṭṭhāne nisinno cintesi – ‘‘satthārā sattannaṃ buddhānaṃ mātāpitaro āyuparicchedo bodhi sāvakasannipāto aggasāvakasannipāto aggasāvakaupaṭṭhākoti idaṃ sabbaṃ kathitaṃ, uposatho pana akathito, kiṃ nu kho tesampi ayameva uposatho, añño’’ti? So satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Yasmā pana tesaṃ buddhānaṃ kālabhedova ahosi, na kathābhedo. Vipassī sammāsambuddho hi sattame sattame saṃvacchare uposathaṃ akāsi. Ekadivasaṃ dinnovādoyeva hissa sattannaṃ saṃvaccharānaṃ alaṃ hoti. Sikhī ceva vessabhū ca chaṭṭhe chaṭṭhe saṃvacchare uposathaṃ kariṃsu, kakusandho koṇāgamano ca saṃvacchare saṃvacchare. Kassapadasabalo chaṭṭhe chaṭṭhe māse uposathaṃ akāsi. Ekadivasaṃ dinnovādo eva hissa channaṃ māsānaṃ alaṃ ahosi. Tasmā satthā tesaṃ imaṃ kālabhedaṃ ārocetvā ‘‘ovādagāthā pana nesaṃ imāyevā’’ti vatvā sabbesaṃ ekameva uposathaṃ āvi karonto imā gāthā abhāsi –

It is said that the elder, while seated in his daytime resting place, reflected thus: 'The Teacher has spoken about the parents of the seven Buddhas, the extent of their lifespan, their enlightenment, the assembly of their disciples, the assembly of their chief disciples, and their chief attendant—all this has been told. But the Uposatha has not been spoken of. I wonder, was their Uposatha this very one, or was it another?' He approached the Teacher and asked about this matter. Because for those Buddhas there was only a difference in time, not a difference in the teaching. Indeed, the Perfectly Enlightened Buddha Vipassī performed the Uposatha every seven years. For him, an exhortation given on a single day was sufficient for seven years. Sikhī and Vessabhū performed the Uposatha every six years; Kakusandha and Koṇāgamana, every year. Kassapa of the Ten Powers performed the Uposatha every six months. For him, an exhortation given on a single day was sufficient for six months. Therefore, after explaining this difference in time to them, the Teacher said, 'But their verses of exhortation were these very ones,' and, making manifest the one and only Uposatha for all, he spoke these verses:

183.

183.

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

The non-doing of all evil, the undertaking of the wholesome, the purification of one's own mind—this is the teaching of the Buddhas.

184.

184.

‘‘Khantī paramaṃ tapo titikkhā,Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī,Na samaṇo hoti paraṃ viheṭhayanto.

Forbearance, which is patience, is the supreme austerity. Nibbāna is supreme, say the Buddhas. He is not a renunciant who harms another, nor is he an ascetic who oppresses another.

185.

185.

‘‘Anūpavādo [Pg.154] anūpaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti.

Not reviling, not injuring, and restraint in the Pātimokkha; moderation in food, a secluded lodging, and application to the higher mind—this is the teaching of the Buddhas.

Tattha sabbapāpassāti sabbassa akusalakammassa. Upasampadāti abhinikkhamanato paṭṭhāya yāva arahattamaggā kusalassa uppādanañceva uppāditassa ca bhāvanā. Sacittapariyodapananti pañcahi nīvaraṇehi attano cittassa vodāpanaṃ. Etaṃ buddhāna sāsananti sabbabuddhānaṃ ayamanusiṭṭhi.

Herein, 'of all evil' means of all unwholesome kamma. 'Accomplishment' means the generation of the wholesome from the time of renunciation up to the path of Arahantship, and the development of what has been generated. 'The cleansing of one's own mind' means the cleansing of one's own mind from the five hindrances. 'This is the teaching of the Buddhas' means this is the instruction of all the Buddhas.

Khantīti yā esā titikkhāsaṅkhātā khantī nāma, idaṃ imasmiṃ sāsane paramaṃ uttamaṃ tapo. Nibbānaṃ paramaṃ vadanti buddhāti buddhā ca paccekabuddhā ca anubuddhā cāti ime tayo buddhā nibbānaṃ uttamantī vadanti. Na hi pabbajitoti pāṇiādīhi paraṃ apahananto viheṭhento parūpaghātī pabbajito nāma na hoti. Na samaṇoti vuttanayeneva paraṃ viheṭhayanto samaṇopi na hotiyeva.

Forbearance: This, which is called forbearance and reckoned as patience, is the supreme, the highest austerity in this Dispensation. 'Nibbāna is supreme, say the Buddhas': The three kinds of Buddhas—namely, Buddhas, Paccekabuddhas, and Anubuddhas—declare Nibbāna to be supreme. 'Not a renunciant': One who strikes others with his hands and so on, injuring and oppressing them, is not called a renunciant. 'Not an ascetic': In the same way as stated, one who oppresses another is not an ascetic either.

Anūpavādoti anūpavādanañceva anūpavādāpanañca. Anūpaghātoti anūpaghātanañceva anūpaghātāpanañca. Pātimokkheti jeṭṭhakasīle. Saṃvaroti pidahanaṃ. Mattaññutāti mattaññubhāvo pamāṇajānanaṃ. Pantanti vivittaṃ. Adhicitteti aṭṭhasamāpattisaṅkhāte adhicitte. Āyogoti payogakaraṇaṃ. Etanti etaṃ sabbesaṃ buddhānaṃ sāsanaṃ. Ettha hi anūpavādena vācasikaṃ sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, ‘‘pātimokkhe ca saṃvaro’’ti sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, ‘‘pātimokkhe ca saṃvaro’’ti iminā pātimokkhasīlañceva indriyasaṃvarañca, mattaññutāya ājīvapārisuddhi ceva paccayasannisitasīlañca, pantasenāsanena sappāyasenāsanaṃ, adhicittena aṭṭha samāpattiyo. Evaṃ imāya gāthāya tissopi sikkhā kathitā eva hontīti.

'Not reviling' means not reviling and not causing others to revile. 'Not injuring' means not injuring and not causing others to injure. 'In the Pātimokkha' means in the principal virtue. 'Restraint' means covering. 'Moderation' means the state of knowing moderation, knowing the measure. 'Secluded' means solitary. 'In the higher mind' means in the higher mind reckoned as the eight attainments. 'Application' means making an effort. 'This' means this is the teaching of all the Buddhas. Herein, by 'not reviling,' verbal virtue is stated; by 'not injuring,' bodily virtue is stated; by 'and restraint in the Pātimokkha,' both the Pātimokkha virtue and restraint of the sense faculties are stated; by 'moderation,' both purity of livelihood and the virtue concerning requisites are stated; by 'secluded lodging,' a suitable lodging is stated; by 'higher mind,' the eight attainments are stated. Thus, by this verse, the three trainings are indeed stated.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and the other fruits.

Ānandattherapañhavatthu catutthaṃ.

The Fourth Story: The Elder Ānanda's Question.

5. Anabhiratabhikkhuvatthu

5. The Story of the Discontented Bhikkhu

Na [Pg.155] kahāpaṇavassenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anabhiratabhikkhuṃ ārabbha kathesi.

'Not by a shower of kahāpaṇas…' The Teacher spoke this Dhamma discourse while dwelling at Jetavana concerning a certain discontented bhikkhu.

So kira sāsane pabbajitvā laddhūpasampado ‘‘asukaṭṭhānaṃ nāma gantvā uddesaṃ uggaṇhāhī’’ti upajjhāyena pesito tattha agamāsi. Athassa pituno rogo uppajji. So puttaṃ daṭṭhukāmo hutvā taṃ pakkosituṃ samatthaṃ kañci alabhitvā puttasokena vippalapantoyeva āsannamaraṇo hutvā ‘‘idaṃ me puttassa pattacīvaramūlaṃ kareyyāsī’’ti kahāpaṇasataṃ kaniṭṭhassa hatthe datvā kālamakāsi. So daharassa āgatakāle pādamūle nipatitvā pavaṭṭento roditvā, ‘‘bhante, pitā te vippalapantova kālakato, mayhaṃ pana tena kahāpaṇasataṃ hatthe ṭhapitaṃ, tena kiṃ karomī’’ti āha. Daharo ‘‘na me kahāpaṇehi attho’’ti paṭikkhipitvā aparabhāge cintesi – ‘‘kiṃ me parakulesu piṇḍāya caritvā jīvitena, sakkā taṃ kahāpaṇasataṃ nissāya jīvituṃ, vibbhamissāmī’’ti. So anabhiratiyā pīḷito vissaṭṭhasajjhāyanakammaṭṭhāno paṇḍurogī viya ahosi. Atha naṃ daharasāmaṇerā ‘‘kiṃ ida’’nti pucchitvā ‘‘ukkaṇṭhitomhī’’ti vutte ācariyupajjhāyānaṃ ācikkhiṃsu. Atha naṃ te satthu santikaṃ netvā satthu dassesuṃ. Satthā ‘‘saccaṃ kira tvaṃ ukkaṇṭhito’’ti pucchitvā, ‘‘āma, bhante’’ti vutte ‘‘kasmā evamakāsi, atthi pana te koci jīvitapaccayo’’ti āha. ‘‘Āma, bhante’’ti. ‘‘Kiṃ te atthī’’ti? ‘‘Kahāpaṇasataṃ, bhante’’ti. Tena hi katthaci tāva sakkharā āhara, gaṇetvā jānissāma ‘‘sakkā vā tāvattakena jīvituṃ, no vā’’ti. So sakkharā āhari. Atha naṃ satthā āha – ‘‘paribhogatthāya tāva paṇṇāsaṃ ṭhapehi, dvinnaṃ goṇānaṃ atthāya catuvīsati, ettakaṃ nāma bījatthāya, yuganaṅgalatthāya, kuddālavāsipharasuatthāyā’’ti evaṃ gaṇiyamāne taṃ kahāpaṇasataṃ nappahoti. Atha naṃ satthā ‘‘bhikkhu tava kahāpaṇā appakā, kathaṃ ete nissāya taṇhaṃ pūressasi, atīte kira cakkavattirajjaṃ kāretvā apphoṭitamattena dvādasayojanaṭṭhāne kaṭippamāṇena ratanavassaṃ vassāpetuṃ samattho yāva chattiṃsa sakkā cavanti, ettakaṃ kālaṃ devarajjaṃ kāretvāpi maraṇakāle [Pg.156] taṇhaṃ apūretvāva kālamakāsī’’ti vatvā tena yācito atītaṃ āharitvā mandhātujātakaṃ (jā. 1.3.22) vitthāretvā –

It is said that after he had gone forth in the Dispensation and received the higher ordination, he was sent by his preceptor with the instruction, 'Go to such and such a place and learn the recitation.' So he went there. Then his father fell ill. Desiring to see his son, but unable to find anyone capable of summoning him, he was close to death, delirious with grief for his son. He placed a hundred kahāpaṇas in the hand of his younger brother, saying, 'Let this be the price for my son’s bowl and robes,' and then passed away. When the young bhikkhu returned, his younger brother fell at his feet, weeping and wailing, and said, 'Venerable Sir, your father passed away while delirious. But he placed a hundred kahāpaṇas in my hand. What should I do with them?' The young bhikkhu replied, 'I have no need for kahāpaṇas,' and refused them. But later he thought: 'What is the use of sustaining my life by wandering for alms among other families? It is possible to live by relying on that hundred kahāpaṇas. I will disrobe.' Tormented by discontent, he neglected his recitation and meditation subject, and he became pale like one with jaundice. Then some young novices asked him, 'What is this?' When he replied, 'I am discontented,' they informed his teachers and preceptors. They then took him to the Teacher and presented him. The Teacher asked, 'Is it true that you are discontented?' When he replied, 'Yes, Venerable Sir,' the Teacher asked, 'Why have you done so? Do you have any means of livelihood?' 'Yes, Venerable Sir.' 'What do you have?' 'A hundred kahāpaṇas, Venerable Sir.' 'In that case, first bring some pebbles from somewhere. We will count and see whether or not it is possible to live on that much.' He brought the pebbles. Then the Teacher said to him: 'First, set aside fifty for your living expenses, twenty-four for two oxen, so much for seed, for a yoke and plow, and for a hoe, adze, and axe.' As it was being calculated in this way, that hundred kahāpaṇas was not sufficient. Then the Teacher said to him: 'Bhikkhu, your kahāpaṇas are few. How can you fulfill your craving by relying on these? In the past, one who had exercised the rule of a wheel-turning monarch, who was able to make a waist-deep shower of jewels fall in a twelve-yojana area just by snapping his fingers, and who had also exercised sovereignty over the devas for as long a time as it takes for thirty-six Sakkas to pass away, still died at the time of his death without having fulfilled his craving.' Having said this, being requested by that bhikkhu, the Teacher related a story of the past, elaborating on the Mandhātu Jātaka:

‘‘Yāvatā candimasūriyā pariharanti, disā bhanti virocanā;

Sabbeva dāsā mandhātu, ye pāṇā pathavissitā’’ti. –

As far as the moon and sun revolve, shining and illuminating the quarters; all beings that dwell on the earth are vassals of Mandhātu.

Imissā gāthāya anantarā imā dve gāthā abhāsi –

Immediately after this verse, he uttered these two verses:

186.

186.

‘‘Na kahāpaṇavassena, titti kāmesu vijjati;

Appassādā dukhā kāmā, iti viññāya paṇḍito.

Not by a shower of kahāpaṇas is satisfaction in sensual pleasures found. Sensual pleasures are of little gratification and are painful: having understood this, the wise one

187.

187.

‘‘Api dibbesu kāmesu, ratiṃ so nādhigacchati;

Taṇhakkhayarato hoti, sammāsambuddhasāvako’’ti.

finds no delight even in divine sensual pleasures. The disciple of the Perfectly Self-Enlightened One delights in the destruction of craving.

Tattha kahāpaṇavassenāti yaṃ so apphoṭetvā sattaratanavassaṃ vassāpesi, taṃ idha kahāpaṇavassanti vuttaṃ. Tenapi hi vatthukāmakilesakāmesu titti nāma natthi. Evaṃ duppūrā esā taṇhā. Appassādāti supinasadisatāya parittasukhā. Dukhāti dukkhakkhandhādīsu āgatadukkhavasena pana bahudukkhāva. Iti viññāyāti evamete kāme jānitvā. Api dibbesūti sace hi devānaṃ upakappanakakāmehi nimanteyyāpi āyasmā samiddhi viya evampi tesu kāmesu ratiṃ na vindatiyeva. Taṇhakkhayaratoti arahatte ceva nibbāne ca abhirato hoti, taṃ patthayamāno viharati. Sammāsambuddhasāvakoti sammāsambuddhena desitassa dhammassa savanena jāto yogāvacarabhikkhūti.

Herein, 'by a shower of kahāpaṇas': The shower of the seven kinds of jewels that he caused to fall by snapping his fingers is here called a shower of kahāpaṇas. For even with that, there is no satisfaction in sensual pleasures as objects and sensual pleasures as defilements. Thus this craving is difficult to fill. 'Of little gratification': because they are like a dream, the pleasure is slight. 'Painful': they are indeed very painful on account of the suffering that comes with the aggregates of suffering and so on. 'Having understood this': having thus known these sensual pleasures. 'Even in divine sensual pleasures': For if devas were to invite him with specially created divine sensual pleasures, as in the case of the Venerable Samiddhi, even so he would find no delight at all in those sensual pleasures. 'Delights in the destruction of craving': he delights in Arahantship and Nibbāna; he abides aspiring for that. 'A disciple of the Perfectly Self-Enlightened One': a bhikkhu devoted to the practice who has arisen by hearing the Dhamma taught by the Perfectly Self-Enlightened One.

Desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, that bhikkhu was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the assembled congregation as well.

Anabhiratabhikkhuvatthu pañcamaṃ.

The Fifth Story: The Discontented Bhikkhu.

6. Aggidattabrāhmaṇavatthu

6. The Story of the Brahmin Aggidatta

Bahuṃ ve saraṇaṃ yantīti imaṃ dhammadesanaṃ satthā jetavane viharanto vālikarāsimhi nisinnaṃ aggidattaṃ nāma kosalarañño purohitaṃ ārabbha kathesi.

“Many indeed go for refuge…” This Dhamma discourse the Teacher spoke while dwelling at Jetavana, concerning the chaplain of the king of Kosala, named Aggidatta, who was seated on a heap of sand.

So [Pg.157] kira mahākosalassa purohito ahosi. Atha naṃ pitari kālakate rājā pasenadi kosalo ‘‘pitu me purohito’’ti gāravena tasmiṃyeva ṭhāne ṭhapetvā tassa attano upaṭṭhānaṃ āgatakāle paccuggamanaṃ karoti, ‘‘ācariya, idha nisīdathā’’ti samānāsanaṃ dāpesi. So cintesi – ‘‘ayaṃ rājā mayi ativiya gāravaṃ karoti, na kho pana rājūnaṃ niccakālameva sakkā cittaṃ gahetuṃ. Samānavayeneva hi saddhiṃ rajjasukhaṃ nāma sukhaṃ hoti, ahañcamhi mahallako, pabbajituṃ me yutta’’nti. So rājānaṃ pabbajjaṃ anujānāpetvā nagare bheriṃ carāpetvā sattāhena sabbaṃ attano dhanaṃ dānamukhe vissajjetvā bāhirakapabbajjaṃ pabbaji. Taṃ nissāya dasa purisasahassāni anupabbajiṃsu. So tehi saddhiṃ aṅgamagadhānañca kururaṭṭhassa ca antare vāsaṃ kappetvā imaṃ ovādaṃ deti, ‘‘tātā, yassa kāmavitakkādayo uppajjanti, so nadito ekekaṃ vālukapuṭaṃ uddharitvā imasmiṃ okiratū’’ti. Te ‘‘sādhū’’ti paṭissuṇitvā kāmavitakkādīnaṃ uppannakāle tathā kariṃsu. Aparena samayena mahāvālukarāsi ahosi, taṃ ahichatto nāma nāgarājā paṭiggahesi. Aṅgamagadhavāsino ceva kururaṭṭhavāsino ca māse māse tesaṃ mahantaṃ sakkāraṃ abhiharitvā dānaṃ denti. Atha nesaṃ aggidatto imaṃ ovādaṃ adāsi – ‘‘pabbataṃ saraṇaṃ yātha, vanaṃ saraṇaṃ yātha, ārāmaṃ saraṇaṃ yātha, rukkhaṃ saraṇaṃ yātha, evaṃ sabbadukkhato muccissathā’’ti. Attano antevāsikepi iminā ovādena ovadi.

He was, it is said, the chaplain of Mahākosala. Then, when his father passed away, King Pasenadi of Kosala, out of respect, thinking, “He was my father’s chaplain,” appointed him to that very position. When he came to attend on him, the king would go out to meet him and have an equal seat given to him, saying, “Teacher, sit here.” He thought: “This king shows me excessive respect, but it is not possible to win the minds of kings forever. Indeed, the happiness of kingship is truly happiness only with those of equal age. I am old; it is fitting for me to go forth.” Having had the king permit his going forth, he had a drum beaten in the city and within seven days gave away all his wealth at the place of alms. Then he went forth into the non-Buddhist ascetic life. Following him, ten thousand men went forth after him. Dwelling with them between the lands of Aṅga-Magadha and Kuru, he gave this advice: “My dears, for whomever thoughts of sensual desire and the like arise, let him take up one handful of sand from the river and scatter it here.” They, having assented, “Very well,” did so when thoughts of sensual desire and the like arose. In time, a great heap of sand was formed, which a nāga king named Ahichatta took possession of. The inhabitants of Aṅga-Magadha and the Kuru country, month by month, would bring them great honorific offerings and give alms. Then Aggidatta gave them this advice: “Go to the mountain for refuge, go to the forest for refuge, go to a park for refuge, go to a tree for refuge. Thus you will be freed from all suffering.” He also instructed his own disciples with this advice.

Bodhisattopi katābhinikkhamano sammāsambodhiṃ patvā tasmiṃ samaye sāvatthiṃ nissāya jetavane viharanto paccūsakāle lokaṃ volokento aggidattabrāhmaṇaṃ saddhiṃ antevāsikehi attano ñāṇajālassa anto paviṭṭhaṃ disvā ‘‘sabbepi ime arahattassa upanissayasampannā’’ti ñatvā sāyanhasamaye mahāmoggallānattheraṃ āha – ‘‘moggallāna, kiṃ passasi aggidattabrāhmaṇaṃ mahājanaṃ atitthe pakkhandāpentaṃ, gaccha tesaṃ ovādaṃ dehī’’ti. Bhante, bahū ete, ekakassa mayhaṃ avisayhā. Sace tumhepi āgamissatha, visayhā bhavissantīti. Moggallāna, ahampi āgamissāmi, tvaṃ purato yāhīti. Thero purato gacchantova cintesi – ‘‘ete balavanto ceva bahū ca. Sace sabbesaṃ samāgamaṭṭhāne kiñci [Pg.158] kathessāmi, sabbepi vaggavaggena uṭṭhaheyyu’’nti attano ānubhāvena thūlaphusitakaṃ devaṃ vuṭṭhāpesi. Te thūlaphusitakesu patantesu uṭṭhāyuṭṭhāya attano attano paṇṇasālaṃ pavisiṃsu. Thero aggidattassa brāhmaṇassa paṇṇasāladvāre ṭhatvā ‘‘aggidattā’’ti āha. So therassa saddaṃ sutvā ‘‘maṃ imasmiṃ loke nāmena ālapituṃ samattho nāma natthi, ko nu kho maṃ nāmena ālapatī’’ti mānathaddhatāya ‘‘ko eso’’ti āha. ‘‘Ahaṃ, brāhmaṇā’’ti. ‘‘Kiṃ vadesī’’ti? ‘‘Ajja me ekarattiṃ idha vasanaṭṭhānaṃ tvaṃ ācikkhāhī’’ti. ‘‘Idha vasanaṭṭhānaṃ natthi, ekassa ekāva paṇṇasālā’’ti. ‘‘Aggidatta, manussā nāma manussānaṃ, gāvo gunnaṃ, pabbajitā pabbajitānaṃ santikaṃ gacchanti, mā evaṃ kari, dehi me vasanaṭṭhāna’’nti. ‘‘Kiṃ pana tvaṃ pabbajito’’ti? ‘‘Āma, pabbajitomhī’’ti. ‘‘Sace pabbajito, kahaṃ te khāribhaṇḍaṃ, ko pabbajitaparikkhāro’’ti. ‘‘Atthi me parikkhāro, visuṃ pana naṃ gahetvā vicarituṃ dukkhanti abbhantareneva naṃ gahetvā vicarāmi, brāhmaṇā’’ti. So ‘‘taṃ gahetvā vicarissasī’’ti therassa kujjhi. Atha naṃ so āha – ‘‘amhe, aggidatta, mā kujjhi, vasanaṭṭhānaṃ me ācikkhāhī’’ti. Natthi ettha vasanaṭṭhānanti. Etasmiṃ pana vālukarāsimhi ko vasatīti. Eko, nāgarājāti. Etaṃ me dehīti. Na sakkā dātuṃ, bhāriyaṃ etassa kammanti. Hotu, dehi meti. Tena hi tvaṃ eva jānāhīti.

The Bodhisatta, having made the great renunciation and attained perfect self-enlightenment, was at that time dwelling at Jetavana near Sāvatthī. At dawn, while surveying the world, he saw the brahmin Aggidatta together with his disciples had entered the net of his knowledge. Knowing, “All of these are endowed with the supportive condition for Arahantship,” in the evening he said to the Elder Mahāmoggallāna: “Moggallāna, do you see the brahmin Aggidatta causing a great multitude to rush into a false ford? Go and give them advice.” “Venerable sir, they are many; for me alone, they are unconquerable. If you also come, they will be conquerable.” “Moggallāna, I too will come. You go ahead.” The Elder, while going ahead, thought: “These men are both powerful and numerous. If I say anything in their gathering place, they might all rise up in factions.” By his own power, he caused a heavy-dropped rain to fall. As the heavy drops were falling, they got up and entered their own respective leaf-huts. The Elder, standing at the door of the brahmin Aggidatta’s leaf-hut, called out, “Aggidatta!” Hearing the Elder’s voice, he thought, “There is no one in this world capable of addressing me by name. Who can it be that calls me by name?” and out of stiff pride said, “Who is that?” “It is I, brahmin.” “What do you say?” “For tonight, point out to me a place to stay here.” “There is no place to stay here; for one person, there is only one leaf-hut.” “Aggidatta, humans go to humans, cattle to cattle, and ascetics to ascetics. Do not act thus; give me a place to stay.” “Are you then an ascetic?” “Yes, I am an ascetic.” “If you are an ascetic, where is your carrying-pole with its baggage? What are your ascetic’s requisites?” “I have my requisites, but it is troublesome to wander carrying them separately, so I wander carrying them internally, brahmin.” He, thinking, “You will wander about taking that?” became angry with the Elder. Then the Elder said to him: “Aggidatta, do not be angry with us. Point out a place for me to stay.” “There is no place to stay here.” “But on this heap of sand, who dwells?” “A nāga king.” “Give it to me.” “It cannot be given; his deed is formidable.” “Let it be, give it to me.” “In that case, you yourself must know.”

Thero vālukarāsiabhimukho pāyāsi. Nāgarājā taṃ āgacchantaṃ disvā ‘‘ayaṃ samaṇo ito āgacchati, na jānāti maññe mama atthibhāvaṃ, dhūmāyitvā naṃ māressāmī’’ti dhūmāyi. Thero ‘‘ayaṃ nāgarājā ‘ahameva dhūmāyituṃ sakkomi, aññe na sakkontī’ti maññe sallakkhetī’’ti sayampi dhūmāyi. Dvinnampi sarīrato uggatā dhūmā yāva brahmalokā uṭṭhahiṃsu. Ubhopi dhūmā theraṃ abādhetvā nāgarājānameva bādhenti. Nāgarājā dhūmavegaṃ sahituṃ asakkonto pajjali. Theropi tejodhātuṃ samāpajjitvā tena saddhiṃyeva pajjali. Aggijālā yāva brahmalokā uṭṭhahiṃsu. Ubhopi theraṃ abādhetvā nāgarājānameva bādhayiṃsu. Athassa sakalasarīraṃ ukkāhi padittaṃ viya ahosi. Isigaṇo oloketvā cintesi – ‘‘nāgarājā, samaṇaṃ jhāpeti, bhaddako vata samaṇo amhākaṃ vacanaṃ asutvā naṭṭho’’ti. Thero nāgarājānaṃ [Pg.159] dametvā nibbisevanaṃ katvā vālukarāsimhi nisīdi. Nāgarājā vālukarāsiṃ bhogehi parikkhipitvā kūṭāgārakucchipamāṇaṃ phaṇaṃ māpetvā therassa upari dhāresi.

The Elder proceeded towards the heap of sand. The Nāga king, seeing him approaching, thought: 'This ascetic is coming this way; I think he does not know of my existence. I will emit smoke and kill him,' and he emitted smoke. The Elder thought: 'This Nāga king, I think, considers, "Only I am able to emit smoke; others are not,"' and he himself also emitted smoke. The smoke that rose from the bodies of both ascended as far as the Brahmā world. The smoke from both, without harming the Elder, afflicted only the Nāga king. The Nāga king, unable to endure the force of the smoke, emitted flames. The Elder also, having entered the meditative attainment of the fire element, emitted flames along with him. The flames rose as far as the Brahmā world. The flames from both, without harming the Elder, afflicted only the Nāga king. Then his entire body was as if set ablaze by firebrands. The host of ascetics, looking on, thought: 'The Nāga king is burning the ascetic. A fine ascetic indeed, destroyed for not listening to our words.' The Elder, having subdued the Nāga king and rendered him without venom, sat down on the heap of sand. The Nāga king, having encircled the heap of sand with his coils, fashioned a hood the size of the interior of a gabled pavilion and held it over the Elder.

Isigaṇā pātova ‘‘samaṇassa matabhāvaṃ vā amatabhāvaṃ vā jānissāmā’’ti therassa santikaṃ gantvā taṃ vālukarāsimatthake nisinnaṃ disvā añjaliṃ paggayha abhitthavantā āhaṃsu – ‘‘samaṇa, kacci nāgarājena na bādhito’’ti. ‘‘Kiṃ na passatha mama upariphaṇaṃ dhāretvā ṭhita’’nti? Te ‘‘acchariyaṃ vata bho, samaṇassa evarūpo nāma nāgarājā damito’’ti theraṃ parivāretvā aṭṭhaṃsu. Tasmiṃ khaṇe satthā āgato. Thero satthāraṃ disvā uṭṭhāya vandi. Atha naṃ isayo āhaṃsu – ‘‘ayampi tayā mahantataro’’ti. Eso bhagavā satthā, ahaṃ imassa sāvakoti. Satthā vālukarāsimatthake nisīdi, isigaṇo ‘‘ayaṃ tāva sāvakassa ānubhāvo, imassa pana ānubhāvo kīdiso bhavissatī’’ti añjaliṃ paggayha satthāraṃ abhitthavi. Satthā aggidattaṃ āmantetvā āha – ‘‘aggidatta, tvaṃ tava sāvakānañca upaṭṭhākānañca ovādaṃ dadamāno kinti vatvā desī’’ti. ‘‘Etaṃ pabbataṃ saraṇaṃ gacchatha, vanaṃ ārāmaṃ rukkhaṃ saraṇaṃ gacchatha. Etāni hi saraṇaṃ gato sabbadukkhā pamuccatī’’ti evaṃ tesaṃ ovādaṃ dammīti. Satthā ‘‘na kho, aggidatta, etāni saraṇaṃ gato sabbadukkhā pamuccati, buddhaṃ dhammaṃ saṅghaṃ pana saraṇaṃ gantvā sakalavaṭṭadukkhā pamuccatī’’ti vatvā imā gāthā abhāsi –

Early in the morning, the host of ascetics went to the Elder, thinking, 'We shall know whether the monk is dead or not dead.' Seeing him seated atop the heap of sand, they raised their joined palms in reverence, praised him, and said: 'Monk, were you not afflicted by the Nāga king?' 'Why do you not see him standing holding his hood over me?' They exclaimed: 'Sirs, it is truly wonderful that such a Nāga king has been tamed by the monk!' and they stood surrounding the Elder. At that moment the Teacher arrived. The Elder, seeing the Teacher, rose and paid homage. Then the ascetics said to him: 'Is this one greater than you?' 'This is the Blessed One, the Teacher; I am his disciple.' The Teacher sat down atop the heap of sand. The host of ascetics, raising their joined palms, praised the Teacher, thinking: 'If this is the power of the disciple, what must the power of this Teacher be like?' The Teacher, addressing Aggidatta, said: 'Aggidatta, what instruction do you give to your disciples and supporters?' 'I give them this instruction: "Go for refuge to this mountain, go for refuge to the forest, to a park, to a tree. For one who has gone to these for refuge is freed from all suffering."' The Teacher said: 'Not so, Aggidatta. One who has gone to these for refuge is not freed from all suffering. But one who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha is freed from all the suffering of the round of existence.' Having said this, he spoke these verses:

188.

188.

‘‘Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;

Ārāmarukkhacetyāni, manussā bhayatajjitā.

Many people, terrified by fear, go for refuge to mountains and forests, to parks and tree-shrines.

189.

189.

‘‘Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;

Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.

This is truly not a secure refuge, not the supreme refuge; by coming to this refuge, one is not freed from all suffering.

190.

190.

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

But one who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, and sees with right understanding the Four Noble Truths:

191.

191.

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

suffering, the origin of suffering, the overcoming of suffering, and the Noble Eightfold Path that leads to the stilling of suffering.

192.

192.

‘‘Etaṃ [Pg.160] kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti.

This is truly a secure refuge, this is the supreme refuge; by coming to this refuge, one is released from all suffering.

Tattha bahunti bahu. Pabbatānīti tattha tattha isigilivepullavebhārādike pabbate ca mahāvanagosiṅgasālavanādīni vanāni ca veḷuvanajīvakambavanādayo ārāme ca udenacetiyagotamacetiyādīni rukkhacetyāni ca te te manussā tena tena bhayena tajjitā bhayato muccitukāmā puttalābhādīni vā patthayamānā saraṇaṃ yantīti attho. Netaṃ saraṇanti etaṃ sabbampi saraṇaṃ neva khemaṃ na uttamaṃ, na ca etaṃ paṭicca jātiādidhammesu sattesu ekopi jātiādito sabbadukkhā pamuccatīti attho.

Therein, `bahuṃ` means many. `Pabbatāni` refers to mountains in various places, such as Isigili, Vepulla, and Vebhāra; `vanāni` to forests such as the Great Wood and the Gosiṅga Sāla-tree Wood; `ārāme` to parks such as the Bamboo Grove and Jīvaka's Mango Grove; and `rukkhacetyāni` to tree-shrines such as the Udena Cetiya and the Gotama Cetiya. Those various people, terrified by this or that fear and wishing to be freed from fear, or desiring the gain of sons and so on, go to them for refuge. This is the meaning. `Netaṃ saraṇaṃ` means: all this refuge is neither secure nor supreme, and depending on this refuge, not even one among beings subject to birth and so on is freed from all suffering, beginning with birth. This is the meaning.

Yo cāti idaṃ akhemaṃ anuttamaṃ saraṇaṃ dassetvā khemaṃ uttamaṃ saraṇaṃ dassanatthaṃ āraddhaṃ. Tassattho – yo ca gahaṭṭho vā pabbajito vā ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādikaṃ buddhadhammasaṅghānussatikammaṭṭhānaṃ nissāya seṭṭhavasena buddhañca dhammañca saṅghañca saraṇaṃ gato, tassapi taṃ saraṇagamanaṃ aññatitthiyavandanādīhi kuppati calati. Tassa pana acalabhāvaṃ dassetuṃ maggena āgatasaraṇameva pakāsanto cattāri ariyasaccāni sammappaññāya passatīti āha. Yo hi etesaṃ saccānaṃ dassanavasena etāni saraṇaṃ gato, etassa etaṃ saraṇaṃ khemañca uttamañca, so ca puggalo etaṃ saraṇaṃ paṭicca sakalasmāpi vaṭṭadukkhā pamuccati, tasmā etaṃ kho saraṇaṃ khemantiādi vuttaṃ.

The passage beginning `Yo ca` is begun in order to show the secure and supreme refuge, after having shown the insecure and non-supreme refuge. Its meaning is: whoever, whether a householder or one gone forth, relying on the meditation subject of recollecting the Buddha, Dhamma, and Saṅgha—such as 'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One'—has gone for refuge to the Buddha, the Dhamma, and the Saṅgha by way of what is best, even that going for refuge of his is shaken and wavers due to such things as venerating adherents of other sects. But to show its unshakeable nature, proclaiming only the refuge that comes by way of the path, he says, 'sees the Four Noble Truths with right wisdom.' For whoever has gone for refuge to these Three Jewels by way of seeing these truths, for that person this refuge is both secure and supreme. And that person, depending on this refuge, is freed from all the suffering of the round. Therefore, it is said, 'This indeed is the secure refuge,' and so on.

Desanāvasāne sabbepi te isayo saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā pabbajjaṃ yāciṃsu. Satthāpi cīvaragabbhato hatthaṃ pasāretvā ‘‘etha bhikkhavo, caratha brahmacariya’’nti āha. Te taṅkhaṇeyeva aṭṭhaparikkhāradharā vassasaṭṭhikatherā viya ahesuṃ. So ca sabbesampi aṅgamagadhakururaṭṭhavāsīnaṃ sakkāraṃ ādāya āgamanadivaso ahosi. Te sakkāraṃ ādāya āgatā sabbepi te isayo pabbajite disvā ‘‘kiṃ nu kho amhākaṃ aggidattabrāhmaṇo mahā, udāhu samaṇo gotamo’’ti cintetvā samaṇassa gotamassa āgatattā ‘‘aggidattova mahā’’ti maññiṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā, ‘‘aggidatta, parisāya kaṅkhaṃ chindā’’ti āha. So ‘‘ahampi ettakameva [Pg.161] paccāsīsāmī’’ti iddhibalena sattakkhattuṃ vehāsaṃ abbhuggantvā punappunaṃ oruyha satthāraṃ vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmī’’ti vatvā sāvakattaṃ pakāsesīti.

At the end of the discourse, all those ascetics, having attained Arahantship together with the analytical knowledges, paid homage to the Teacher and requested the going forth. The Teacher, extending his right hand from the chamber of his robe, said, “Come, monks, practise the holy life.” At that very moment, they became bearers of the eight requisites, like elders of sixty years’ standing. And that was the day for the arrival of offerings from all the residents of the Aṅga, Magadha, and Kuru countries. When those people came bringing offerings, they saw all those ascetics ordained and wondered: “Indeed, is our brahmin Aggidatta great, or is the ascetic Gotama great?” Because the ascetic Gotama had come to him, they thought, “Aggidatta alone must be great.” The Teacher, perceiving their inclination, said, “Aggidatta, cut off the assembly’s doubt.” He replied, “I too was hoping for just this,” and by his psychic power, he rose into the sky seven times, descended again and again, paid homage to the Teacher, and declared his discipleship, saying: “Venerable sir, the Blessed One is my Teacher; I am his disciple.”

Aggidattabrāhmaṇavatthu chaṭṭhaṃ.

The Story of the Brahmin Aggidatta: The Sixth.

7. Ānandattherapañhavatthu

7. The Story of the Venerable Ānanda's Question

Dullabhoti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with “Dullabho…” on account of a question from the Venerable Elder Ānanda.

Thero hi ekadivasaṃ divāṭṭhāne nisinno cintesi – ‘‘hatthājānīyo chaddantakule vā uposathakule vā uppajjati, assājānīyo sindhavakule vā valāhakassarājakule vā, usabho goājanīyo dakkhiṇapathetiādīni vadantena satthārā hatthiājānīyādīnaṃ uppattiṭṭhānādīni kathitāni, purisājānīyo pana kahaṃ nu kho uppajjatī’’ti. So satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīditvā etamatthaṃ pucchi. Satthā, ‘‘ānanda, purisājānīyo nāma sabbattha nuppajjati, ujukato pana tiyojanasatāyāme vitthārato aḍḍhateyyasate āvaṭṭato navayojanasatappamāṇe majjhimapadesaṭṭhāne uppajjati. Uppajjanto ca pana na yasmiṃ vā tasmiṃ vā kule uppajjati, khattiyamahāsālabrāhmaṇamahāsālakulānaṃ pana aññatarasmiṃyeva uppajjatī’’ti vatvā imaṃ gāthamāha –

Indeed, the Elder, while seated one day in his place for daytime abiding, reflected: “A thoroughbred elephant is born in the Chaddanta or Uposatha lineage; a thoroughbred horse is born in the Sindhava or the Valāhaka royal horse lineage; a thoroughbred bull is born in the Dakkhiṇāpatha region. The Teacher, having spoken thus, has taught the places of birth of thoroughbred elephants and the like. But where, indeed, is a thoroughbred man born?” He approached the Teacher, paid homage, sat in a suitable place, and asked about this matter. The Teacher replied: “Ānanda, one called a thoroughbred man is not born everywhere. He is born in the place of the Middle Country, which is three hundred yojanas in length, two hundred and fifty in width, and nine hundred yojanas in circumference. And when he is born, he is not born in just any family, but only in one of the families of Khattiyas of great wealth or Brahmins of great wealth.” Having said this, he spoke this verse:

193.

193.

‘‘Dullabho purisājañño, na so sabbattha jāyati;

Yattha so jāyatī dhīro, taṃ kulaṃ sukhamedhatī’’ti.

A thoroughbred man is hard to find; he is not born everywhere. Where that wise one is born, that family thrives in happiness.

Tattha dullabhoti purisājañño hi dullabho, na hatthiājānīyādayo viya sulabho, so sabbattha paccantadese vā nīcakule vā na jāyati, majjhimadesepi mahājanassa abhivādanādisakkārakaraṇaṭṭhāne khattiyabrāhmaṇakulānaṃ aññatarasmiṃ kule jāyati. Evaṃ jāyamāno yattha so jāyati dhīro uttamapañño sammāsambuddho, taṃ kulaṃ sukhamedhatīti sukhappattameva hotīti attho.

Therein, “hard to find” means: a thoroughbred man is indeed hard to obtain; he is not easily obtained like thoroughbred elephants and the like. He is not born everywhere, in a border region or in a low family. Even in the Middle Country, he is born in one of the Khattiya or Brahmin families, a place where the great populace performs acts of honour such as paying homage. And being born thus, “where that wise one is born... that family thrives in happiness” means that in whichever family that wise one—the one possessing supreme wisdom, the Perfectly Self-Enlightened One—is born, that family indeed attains happiness. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Ānandattherapañhavatthu sattamaṃ.

The Story of the Venerable Ānanda's Question: The Seventh.

8. Sambahulabhikkhuvatthu

8. The Story of Many Monks

Sukho [Pg.162] buddhānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahulānaṃ bhikkhūnaṃ kathaṃ ārabbha kathesi.

“Happy is the arising of Buddhas…”—this Dhamma discourse the Teacher delivered while dwelling at Jetavana, concerning a discussion among many monks.

Ekadivasañhi pañcasatabhikkhū upaṭṭhānasālāyaṃ nisinnā, ‘‘āvuso, kiṃ nu kho imasmiṃ loke sukha’’nti kathaṃ samuṭṭhāpesuṃ? Tattha keci ‘‘rajjasukhasadisaṃ sukhaṃ nāma natthī’’ti āhaṃsu. Keci kāmasukhasadisaṃ, keci ‘‘sālimaṃsabhojanādisadisaṃ sukhaṃ nāma natthī’’ti āhaṃsu. Satthā tesaṃ nisinnaṭṭhānaṃ gantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, kiṃ kathetha? Idañhi sabbampi sukhaṃ vaṭṭadukkhapariyāpannameva, imasmiṃ loke buddhuppādo dhammassavanaṃ, saṅghasāmaggī, sammodamānabhāvoti idameva sukha’’nti vatvā imaṃ gāthamāha –

Indeed, one day, five hundred monks were seated in the attendance hall and raised a discussion: “Friends, what indeed is happiness in this world?” There, some said, “There is no happiness like the happiness of kingship.” Others said it was like sensual pleasure, and still others said, “There is no happiness like the pleasure of eating fine rice with meat and so on.” The Teacher went to the place where they were sitting and asked, “For what discussion, monks, are you now assembled?” When it was said, “For this one,” he said: “Monks, what are you discussing? Indeed, all this happiness is included within the suffering of the round of existence. In this world, the arising of a Buddha, the hearing of the Dhamma, the harmony of the Sangha, and a state of mutual rejoicing—this alone is happiness.” Having said this, he spoke this verse:

194.

194.

‘‘Sukho buddhānamuppādo, sukhā saddhammadesanā;

Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho’’ti.

“Happy is the arising of Buddhas, happy is the teaching of the good Dhamma; happy is the harmony of the Sangha, happy is the practice of those in harmony.”

Tattha buddhānamuppādoti yasmā buddhā uppajjamānā mahājanaṃ rāgakantārādīhi tārenti, tasmā buddhānaṃ uppādo sukho uttamo. Yasmā saddhammadesanaṃ āgamma jātiādidhammā sattā jātiādīhi muccanti, tasmā saddhammadesanā sukhā. Sāmaggīti samacittatā, sāpi sukhā eva. Samaggānaṃ pana ekacittānaṃ yasmā buddhavacanaṃ vā uggaṇhituṃ dhutaṅgāni vā pariharituṃ samaṇadhammaṃ vā kātuṃ sakkā, tasmā samaggānaṃ tapo sukhoti vuttaṃ. Tenevāha – ‘‘yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, sammaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti (dī. ni. 2.136).

Herein, as to 'the arising of Buddhas': because when Buddhas arise, they lead the great populace across the wilderness of lust and so on, therefore the arising of Buddhas is a supreme happiness. Because, by relying on the teaching of the good Dhamma, beings who are subject to birth and so on are liberated from birth and so on, therefore the teaching of the good Dhamma is happiness. 'Harmony' means sameness of mind; that too is indeed happiness. As for those in harmony, who are of one mind, because it is easy to learn the word of the Buddha, or to undertake the ascetic practices, or to perform the duties of a recluse, therefore the practice of those in harmony is said to be happiness. For that reason it was said: ‘For as long, monks, as the monks assemble in harmony, rise up in harmony, and carry on the Sangha’s business in harmony, only growth is to be expected for the monks, not decline.’

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, those monks were established in arahantship, and the Dhamma teaching was beneficial to the great populace as well.

Sambahulabhikkhuvatthu aṭṭhamaṃ.

The Story of Many Monks, the Eighth.

9. Kassapadasabalassa suvaṇṇacetiyavatthu

9. The Story of the Golden Shrine of Kassapa of the Ten Powers

Pūjāraheti [Pg.163] imaṃ dhammadesanaṃ satthā cārikaṃ caramāno kassapadasabalassa suvaṇṇacetiyaṃ ārabbha kathesi.

“Those worthy of honor…”—this Dhamma discourse the Teacher delivered while wandering on tour, with reference to the golden shrine of Kassapa of the Ten Powers.

Tathāgato sāvatthito nikkhamitvā anupubbena bārāṇasiṃ gacchanto antarāmagge todeyyagāmassa samīpe mahābhikkhusaṅghaparivāro aññataraṃ devaṭṭhānaṃ sampāpuṇi. Tatra nisinno sugato dhammabhaṇḍāgārikaṃ pesetvā avidūre kasikammaṃ karontaṃ brāhmaṇaṃ pakkosāpesi. So brāhmaṇo āgantvā tathāgataṃ anabhivanditvā tameva devaṭṭhānaṃ vanditvā aṭṭhāsi. Sugatopi ‘‘imaṃ padesaṃ kinti maññasi brāhmaṇā’’ti āha. Amhākaṃ paveṇiyā āgatacetiyaṭṭhānanti vandāmi, bho gotamāti. ‘‘Imaṃ ṭhānaṃ vandantena tayā sādhu kataṃ brāhmaṇā’’ti sugato taṃ sampahaṃsesi. Taṃ sutvā bhikkhū ‘‘kena nu kho kāraṇena bhagavā evaṃ sampahaṃsesī’’ti saṃsayaṃ sañjanesuṃ. Tato tathāgato tesaṃ saṃsayamapanetuṃ majjhimanikāye ghaṭikārasuttantaṃ (ma. ni. 2.282 ādayo) vatvā iddhānubhāvena kassapadasabalassa yojanubbedhaṃ kanakacetiyaṃ aparañca kanakacetiyaṃ ākāse nimminitvā mahājanaṃ dassetvā, ‘‘brāhmaṇa, evaṃvidhānaṃ pūjārahānaṃ pūjā yuttatarāvā’’ti vatvā mahāparinibbānasutte (dī. ni. 2.206) dassitanayeneva buddhādike cattāro thūpārahe pakāsetvā sarīracetiyaṃ uddissacetiyaṃ paribhogacetiyanti tīṇi cetiyāni visesato paridīpetvā imā gāthā abhāsi –

The Tathāgata, having departed from Sāvatthī, was traveling in stages to Bārāṇasī. On the way, near the village of Todeyya, accompanied by a great Saṅgha of monks, he came to a certain shrine. Seated there, the Well-Farer had the treasurer of the Dhamma summon a brahmin who was farming nearby. The brahmin came, but without paying homage to the Tathāgata, he paid homage to that very shrine and stood there. The Well-Farer asked him: “Brahmin, what do you consider this place to be?” “Venerable Gotama, it is a shrine-place that has come down in our family tradition, and I am paying homage to it.” “Brahmin, you have done well to pay homage to this place,” the Well-Farer praised him. Hearing this, the monks became perplexed: “For what reason did the Blessed One praise him so?” Then, to dispel their doubt, the Tathāgata related the Ghaṭikāra Sutta from the Middle Length Discourses. Then, by his psychic power, he created in the sky a golden cetiya a yojana high and another golden cetiya, and showed them to the great assembly. He said: “Brahmin, it is more fitting to pay homage to such as are worthy of homage.” Then, in the way shown in the Mahāparinibbāna Sutta, he explained the four kinds of persons worthy of a stūpa, beginning with the Buddha, and he especially clarified the three kinds of cetiyas—a cetiya of bodily relics, a memorial cetiya, and a cetiya of use. Then he spoke these verses:

195.

195.

‘‘Pūjārahe pūjayato, buddhe yadi ca sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

“For one who honors those worthy of honor—Buddhas or their disciples—who have overcome proliferation and crossed beyond sorrow and lamentation,

196.

196.

‘‘Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (apa. thera 1.10.1-2);

for one who honors such as these, the extinguished and fearless, the merit cannot be measured by anyone as ‘it is this much.’”

Tattha pūjituṃ arahā pūjārahā, pūjituṃ yuttāti attho. Pūjārahe pūjayatoti abhivādanādīhi ca catūhi ca paccayehi pūjentassa. Pūjārahe dasseti buddhetiādinā. Buddheti sammāsambuddhe. Yadīti yadi vā, atha vāti attho. Tattha paccekabuddheti kathitaṃ hoti, sāvake ca. Papañcasamatikkanteti samatikkantataṇhādiṭṭhimānapapañce. Tiṇṇasokapariddaveti atikkantasokapariddave[Pg.164], ime dve atikkanteti attho. Etehi pūjārahattaṃ dassitaṃ.

Herein, `pūjārahe` refers to those worthy of honor. `Pūjayato` refers to one who honors such beings. Those worthy of honor are the `buddhe`, the Buddhas; `yadivā`, or else, the Paccekabuddhas; and `sāvake`, the disciples. They are described as `papañcasamatikkante`, those who have overcome the three proliferations of craving, views, and conceit; and as `tiṇṇasokapariddave`, those who have crossed beyond sorrow and lamentation.

Teti buddhādayo. Tādiseti vuttagahaṇavasena. Nibbuteti rāgādinibbutiyā. Natthi kutoci bhavato vā ārammaṇato vā etesaṃ bhayanti akutobhayā, te akutobhaye. Na sakkā puññaṃ saṅkhātunti puññaṃ gaṇetuṃ na sakkā. Kathanti ce? Imettamapi kenacīti imaṃ ettakaṃ, imaṃ ettakanti kenacīti apisaddo idha sambandhitabbo, kenaci puggalena mānena vā. Tattha puggalenāti tena brahmādinā. Mānenāti tividhena mānena tīraṇena dhāraṇena pūraṇena vā. Tīraṇaṃ nāma idaṃ ettakanti nayato tīraṇaṃ. Dhāraṇanti tulāya dhāraṇaṃ. Pūraṇaṃ nāma aḍḍhapasatapatthanāḷikādivasena pūraṇaṃ. Kenaci puggalena imehi tīhi mānehi buddhādike pūjayato puññaṃ vipākavasena gaṇetuṃ na sakkā pariyantarahitatoti dvīsu ṭhānesu pūjayato kiṃ dānaṃ paṭhamaṃ dharamāne buddhādī pūjayato na sakkā puññaṃ saṅkhātuṃ, puna te tādise kilesaparinibbānanimittena khandhaparinibbānena nibbutepi pūjayato na sakkā saṅkhātunti bhedā yujjanti. Tena hi vimānavatthumhi –

`Te` refers to the Buddhas and others. `Tādise` (such as these) refers to those just mentioned. `Nibbute` (extinguished) means by the extinguishing of lust and so on. `Akutobhaye` (fearless) means there is no fear for them from any quarter, that is, from any state of existence or from any object. `Na sakkā puññaṃ saṅkhātuṃ` means it is not possible to reckon the merit. How so? `Imettamapi kenaci` means as ‘this much’ by anyone. The particle `api` should be connected here, meaning by any person (such as Brahmā or others) or by any measure. By measure refers to the threefold measure of estimation, weighing, or capacity. Estimation is determining by reasoning, ‘It is this much.’ Weighing is weighing on a scale. Capacity is filling by measures such as the half-pasata, pattha, nāḷikā, and so on. The merit of one who honors the Buddhas and others cannot be reckoned by any person using these three measures because its result is limitless. This applies to honoring in two cases: it is not possible to reckon the merit of one who honors the Buddhas and others while they are still living; likewise, it is not possible to reckon the merit of one who honors such ones even when they are extinguished by the final Nibbāna of the aggregates, which is the sign of the final Nibbāna of the defilements. Therefore, in the Vimānavatthu it is said:

‘‘Tiṭṭhante nibbute cāpi, same citte samaṃ phalaṃ;

Cetopaṇidhihetu hi, sattā gacchanti suggati’’nti. (vi. va. 806);

“Whether they are living or have attained Nibbāna, if the mind is equally confident, the fruit is the same; for it is due to the mind’s resolve that beings go to a good destination.”

Desanāvasāne so brāhmaṇo sotāpanno ahosīti. Yojanikaṃ kanakacetiyaṃ sattāhamākāseva aṭṭhāsi, mahantena samāgamo cāhosi, sattāhaṃ cetiyaṃ nānappakārena pūjesuṃ. Tato bhinnaladdhikānaṃ laddhibhedo jāto, buddhānubhāvena taṃ cetiyaṃ sakaṭṭhānameva gataṃ, tattheva taṃkhaṇe mahantaṃ pāsāṇacetiyaṃ ahosi. Tasmiṃ samāgame caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

At the conclusion of the discourse, that brahmin became a stream-enterer. The golden cetiya, a yojana in extent, remained in the sky for seven days. A great assembly gathered, and for seven days they paid homage to the cetiya in various ways. Then, the false views of those holding different doctrines were shattered. By the Buddha’s power, that cetiya returned to its own place, and at that very moment a great stone cetiya appeared there. At that gathering, there was a penetration of the Dhamma for eighty-four thousand living beings.

Kassapadasabalassa suvaṇṇacetiyavatthu navamaṃ.

The Story of the Golden Shrine of Kassapa of the Ten Powers, the Ninth.

Buddhavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on the Buddhas is concluded.

Cuddasamo vaggo.

The Fourteenth Chapter.

Paṭhamabhāṇavāraṃ niṭṭhitaṃ.

The First Recitation Section is concluded.

15. Sukhavaggo

15. The Chapter on Happiness

1. Ñāātikalahavūpasamanavatthu

1. The Story of the Settling of the Quarrel Among Relatives

Susukhaṃ [Pg.165] vatāti imaṃ dhammadesanaṃ satthā sakkesu viharanto kalahavūpasamanatthaṃ ñātake ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with 'Susukhaṃ vata,' while dwelling among the Sakyans, concerning his relatives, for the purpose of settling their quarrel.

Sākiyakoliyā kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni karonti. Atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsikānampi kammakārā sannipatiṃsu. Tattha koliyanagaravāsino āhaṃsu – ‘‘idaṃ udakaṃ ubhayato hariyamānaṃ neva tumhākaṃ, na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. Itarepi āhaṃsu – ‘‘tumhesu koṭṭhake pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. Na mayaṃ dassāmāti. Mayampi na dassāmāti evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu.

The Sākiyas and the Koliyas, it is said, having built a single dam across the Rohiṇī River between Kapilavatthu and Koliyanagara, cultivated their crops. Then, in the month of Jeṭṭhamūla, when the crops began to wither, the laborers from both cities gathered. The residents of Koliyanagara said, 'This water, if drawn by both sides, will not suffice for you, nor for us. Our crop, however, will ripen with just one watering; give this water to us!' The others replied, 'When your granaries are full, we, taking red gold, blue gems, and black kahāpaṇas, with baskets and bags in hand, will not be able to wander at your doorsteps. Our crop too will ripen with just one watering; give this water to us!' 'We will not give it!' 'We too will not give it!' Thus, escalating the argument, one stood up and struck another, and that one also struck someone else. In this way, striking one another, they impinged upon the lineage of the royal families and intensified the conflict.

Koliyakammakārā vadanti – ‘‘tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ceva assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti. Sākiyakammakārāpi vadanti ‘‘tumhe idāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti. Te gantvā tasmiṃ kamme niyuttānaṃ amaccānaṃ kathayiṃsu, amaccā rājakulānaṃ kathesuṃ. Tato sākiyā ‘‘bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu. Koliyāpi ‘‘kolarukkhavāsīnaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu.

The Koliya laborers said: 'Go, take the residents of Kapilavatthu with you, who cohabited with their own sisters like dogs and jackals! What can their elephants, horses, shields, and weapons do to us?' The Sākiya laborers also said: 'Go, take the lepers with you, who, being without refuge and without a home, lived in a Kola tree like animals! What can their elephants, horses, shields, and weapons do to us?' They went and reported this to the ministers appointed to that task, and the ministers informed the royal families. Then the Sākiyas, declaring, 'We will show the strength and power of those who cohabited with their sisters!', marched out prepared for battle. The Koliyas also, declaring, 'We will show the strength and power of those who lived in the Kola tree!', marched out prepared for battle.

Satthāpi [Pg.166] paccūsasamaye lokaṃ volokento ñātake disvā ‘‘mayi agacchante ime nassissanti, mayā gantuṃ vaṭṭatī’’ti cintetvā ekakova ākāsena gantvā rohiṇinadiyā majjhe ākāse pallaṅkena nisīdi. Ñātakā satthāraṃ disvā āvudhāni chaḍḍetvā vandiṃsu. Atha ne satthā āha – ‘‘kiṃ kalaho nāmesa, mahārājā’’ti? ‘‘Na jānāma, bhante’’ti. ‘‘Ko dāni jānissatī’’ti? Te ‘‘uparājā jānissati, senāpati jānissatī’’ti iminā upāyena yāva dāsakammakare pucchitvā, ‘‘bhante, udakakalaho’’ti āhaṃsu. ‘‘Udakaṃ kiṃ agghati, mahārājā’’ti? ‘‘Appagghaṃ, bhante’’ti. ‘‘Khattiyā kiṃ agghanti mahārājā’’ti? ‘‘Khattiyā nāma anagghā, bhante’’ti. ‘‘Ayuttaṃ tumhākaṃ appamattataṃ udakaṃ nissāya anagghe khattiye nāsetu’’nti. Te tuṇhī ahesuṃ. Atha te satthā āmantetvā ‘‘kasmā mahārājā evarūpaṃ karotha, mayi asante ajja lohitanadī pavattissati, ayuttaṃ vo kataṃ, tumhe pañcahi verehi saverā viharatha, ahaṃ avero viharāmi. Tumhe kilesāturā hutvā viharatha, ahaṃ anāturo. Tumhe kāmaguṇapariyesanussukkā hutvā viharatha, ahaṃ anussukko viharāmī’’ti vatvā imā gāthā abhāsi –

At dawn, the Teacher, surveying the world, saw his relatives and thought, 'If I do not go, they will perish. It is fitting for me to go.' So he went alone through the air and sat cross-legged in the sky above the middle of the Rohiṇī River. Seeing the Teacher, his relatives discarded their weapons and paid homage. Then the Teacher asked them, 'What is this quarrel about, great kings?' 'We do not know, Venerable Sir.' 'Who then will know?' They, by this method, after having questioned down to the slave-laborers, replied, 'Venerable Sir, it is a quarrel over water.' 'What is the worth of water, great kings?' 'It is of little worth, Venerable Sir.' 'What is the worth of nobles, great kings?' 'Nobles are priceless, Venerable Sir.' 'It is unfitting for you to destroy priceless nobles on account of a little water.' They fell silent. Then the Teacher addressed them: 'Why, great kings, do you do such a thing? If I were not present, today a river of blood would have flowed. What you have done is unfitting. You live with the five kinds of enmity; I live without enmity. You live afflicted by defilements; I live unafflicted. You live striving in the search for sensual pleasures; I live without striving.' Having spoken thus, he uttered these verses:

197.

197.

‘‘Susukhaṃ vata jīvāma, verinesu averino,Verinesu manussesu, viharāma averino.

Ah, how happily we live, without enmity among those with enmity! Among people with enmity, we dwell without enmity.

198.

198.

‘‘Susukhaṃ vata jīvāma, āturesu anāturā;

Āturesu manussesu, viharāma anāturā.

Ah, how happily we live, unafflicted among the afflicted! Among people afflicted by defilements, we dwell unafflicted.

199.

199.

‘‘Susukhaṃ vata jīvāma, ussukesu anussukā;

Ussukesu manussesu, viharāma anussukā’’ti.

Ah, how happily we live, without striving among those who strive! Among people striving for sensual pleasures, we dwell without striving.

Tattha susukhanti suṭṭhu sukhaṃ. Idaṃ vuttaṃ hoti – ye gihino sandhicchedādivasena, pabbajitā vā pana vejjakammādivasena jīvitavuttiṃ uppādetvā ‘‘sukhena jīvāmā’’ti vadanti, tehi mayameva susukhaṃ vata jīvāma, ye mayaṃ pañcahi verīhi verinesu manussesu averino, kilesāturesu manussesu nikkilesatāya anāturā, pañcakāmaguṇapariyesane ussukesu tāya pariyesanāya abhāvena anussukāti. Sesaṃ uttānatthameva.

Therein, 'very happily' means exceedingly happily. This is what is meant: Those householders who make a living by means of house-breaking and the like, or monastics who do so by means of practicing medicine and the like, say, 'We live happily.' But it is we who truly live very happily—we who, among people possessing the five kinds of enmity, are without enmity; who, among people afflicted by defilements, are unafflicted due to being without defilements; who, among those striving in the search for the five sensual pleasures, are without striving due to the absence of that search. The rest has a clear meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Ñātikalahavūpasamanavatthu paṭhamaṃ.

The First Story of the Pacification of the Quarrel Among Relatives.

2. Māravatthu

2. The Story of Māra

Susukhaṃ [Pg.167] vata jīvāmāti imaṃ dhammadesanaṃ satthā pañcasālāya brāhmaṇagāme viharanto māraṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with 'Susukhaṃ vata jīvāma,' while dwelling in the brahmin village of Pañcasālā, concerning Māra.

Ekadivasañhi satthā pañcasatānaṃ kumārikānaṃ sotāpattimaggassūpanissayaṃ disvā taṃ gāmaṃ upanissāya vihāsi. Tāpi kumārikāyo ekasmiṃ nakkhattadivase nadiṃ gantvā nhatvā alaṅkatapaṭiyattā gāmābhimukhiyo pāyiṃsu. Satthāpi taṃ gāmaṃ pavisitvā piṇḍāya carati. Atha māro sakalagāmavāsīnaṃ sarīre adhimuccitvā yathā satthā kaṭacchubhattamattampi na labhati, evaṃ katvā yathādhotena pattena nikkhamantaṃ satthāraṃ gāmadvāre ṭhatvā āha – ‘‘api, samaṇa, piṇḍapātaṃ labhitthā’’ti. ‘‘Kiṃ pana tvaṃ, pāpima, tathā akāsi, yathāhaṃ piṇḍaṃ na labheyya’’nti? ‘‘Tena hi, bhante, puna pavisathā’’ti. Evaṃ kirassa ahosi – ‘‘sace puna pavisati, sabbesaṃ sarīre adhimuccitvā imassa purato pāṇiṃ paharitvā hassakeḷiṃ karissāmī’’ti. Tasmiṃ khaṇe tā kumārikāyo gāmadvāraṃ patvā satthāraṃ disvā vanditvā ekamantaṃ aṭṭhaṃsu. Māropi satthāraṃ āha – ‘‘api, bhante, piṇḍaṃ alabhamānā jighacchādukkhena pīḷitatthā’’ti. Satthā ‘‘ajja mayaṃ, pāpima, kiñci alabhitvāpi ābhassaraloke mahābrahmāno viya pītisukheneva vītināmessāmā’’ti vatvā imaṃ gāthamāha –

One day, the Teacher, seeing that five hundred young maidens had the supporting conditions for the path of stream-entry, dwelt depending on that village for alms. On a certain festival day, those young maidens went to the river, bathed, and having adorned themselves, set out towards the village. The Teacher also entered that village and walked for alms. Then Māra, having possessed the bodies of all the villagers, acted in such a way that the Teacher did not receive even a ladleful of food. As the Teacher was leaving with his bowl just as it had been washed, Māra stood at the village gate and said: 'Well, ascetic, did you get any alms?' 'Why, evil one, did you act so that I would not receive alms?' 'Then, venerable sir, enter again.' For this thought occurred to him: 'If he enters again, I will possess the bodies of all of them, clap my hands before him, and make a mockery of him.' At that moment, those young maidens arrived at the village gate, saw the Teacher, paid homage, and stood to one side. Māra then said to the Teacher: 'Venerable sir, not obtaining alms, are you afflicted by the suffering of hunger?' The Teacher replied: 'Today, evil one, even if we obtain nothing, we shall pass the time with the happiness of rapture alone, like the great Brahmās in the Ābhassara realm,' and he spoke this verse:

200.

200.

‘‘Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Pītibhakkhā bhavissāma, devā ābhassarā yathā’’ti.

Happily indeed we live, we who have nothing. We shall be feeders on rapture, like the gods of the Ābhassara realm.

Tattha yesaṃ noti yesaṃ amhākaṃ palibujjhanatthena rāgādīsu kiñcanesu ekampi kiñcanaṃ natthi. Pītibhakkhāti yathā ābhassarā devā pītibhakkhā hutvā pītisukheneva vītināmenti, evaṃ mayampi, pāpima, kiñci alabhitvā pītibhakkhā bhavissāmāti attho.

Therein, 'we who have nothing' means: for us there is not even one impediment among the impediments such as lust, which are so called because of their obstructive nature. 'Feeders on rapture' means: just as the gods of the Ābhassara realm, being feeders on rapture, pass their time with the happiness of rapture alone, so too, evil one, shall we, even without obtaining anything, become feeders on rapture. This is the meaning.

Desanāvasāne pañcasatāpi kumārikāyo sotāpattiphale patiṭṭhahiṃsūti.

At the conclusion of the discourse, the five hundred young maidens were established in the fruit of stream-entry.

Māravatthu dutiyaṃ.

The Second Story of Māra.

3. Kosalarañño parājayavatthu

3. The Story of the Kosalan King’s Defeat

Jayaṃ [Pg.168] veranti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño parājayaṃ ārabbha kathesi.

“Victory begets enmity…”—This Dhamma discourse was spoken by the Teacher while dwelling at Jetavana concerning the defeat of the Kosalan king.

So kira kāsikagāmaṃ nissāya bhāgineyyena ajātasattunā saddhiṃ yujjhanto tena tayo vāre parājito tatiyavāre cintesi – ‘‘ahaṃ khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’’ti. So āhārūpacchedaṃ katvā mañcake nipajji. Athassa sā pavatti sakalanagaraṃ patthari. Bhikkhū tathāgatassa ārocesuṃ – ‘‘bhante, rājā kira kāsikagāmakaṃ nissāya tayo vāre parājito, so idāni parājitvā āgato ‘khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’ti āhārūpacchedaṃ katvā mañcake nipanno’’ti. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, jinantopi veraṃ pasavati, parājito pana dukkhaṃ setiyevā’’ti vatvā imaṃ gāthamāha –

It is said that while fighting with his nephew, Ajātasattu, on account of a Kāsian village, he was defeated three times. On the third occasion, he thought: “I could not even defeat a child whose mouth still smells of milk—what use is my life to me?” He then stopped eating and lay down on his bed. This news spread throughout the entire city. The bhikkhus informed the Tathāgata: “Venerable sir, it is said that the king was defeated three times on account of a Kāsian village. Having returned defeated, he is thinking, ‘I could not even defeat a child whose mouth still smells of milk—what use is my life to me?’ and has stopped eating and is lying on his bed.” Having heard their words, the Teacher said: “Bhikkhus, even the victor begets enmity, while the defeated one lies down in suffering,” and he spoke this verse:

201.

201.

‘‘Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;

Upasanto sukhaṃ seti, hitvā jayaparājaya’’nti.

“Victory begets enmity; the defeated one lies down in suffering. The peaceful one lies down in happiness, having abandoned victory and defeat.”

Tattha jayanti paraṃ jinanto veraṃ paṭilabhati. Parājitoti parena parājito ‘‘kadā nu kho paccāmittassa piṭṭhiṃ daṭṭhuṃ sakkhissāmī’’ti dukkhaṃ seti sabbiriyāpathesu dukkhameva viharatīti attho. Upasantoti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṃ seti, sabbiriyāpathesu sukhameva viharatīti attho.

Herein, as for ‘victory’: conquering another, one obtains enmity. As for ‘the defeated one’: defeated by another, thinking, “When indeed will I be able to see my enemy’s back?” he lies down in suffering. He dwells only in suffering in all postures; this is the meaning. As for ‘the peaceful one’: one whose defilements such as lust are inwardly calmed, one with taints destroyed, having abandoned both victory and defeat, lies down in happiness. He dwells only in happiness in all postures; this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Kosalarañño parājayavatthu tatiyaṃ.

The Third Story of the Kosalan King’s Defeat.

4. Aññatarakuladārikāvatthu

4. The Story of a Certain Young Woman of Good Family

Natthi rāgasamoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuladārikaṃ ārabbha kathesi.

“There is no fire like lust…”—This Dhamma discourse was spoken by the Teacher while dwelling at Jetavana concerning a certain young woman of good family.

Tassā [Pg.169] kira mātāpitaro āvāhaṃ katvā maṅgaladivase satthāraṃ nimantayiṃsu. Satthā bhikkhusaṅghaparivuto tattha gantvā nisīdi. Sāpi kho vadhukā bhikkhusaṅghassa udakaparissāvanādīni karontī aparāparaṃ sañcarati. Sāmikopissā taṃ olokento aṭṭhāsi. Tassa rāgavasena olokentassa anto kileso samudācari. So aññāṇābhibhūto neva buddhaṃ upaṭṭhahi, na asīti mahāthere. Hatthaṃ pasāretvā ‘‘taṃ vadhukaṃ gaṇhissāmī’’ti pana cittaṃ akāsi. Satthā tassajjhāsayaṃ oloketvā yathā taṃ itthiṃ na passati, evamakāsi. So adisvā satthāraṃ olokento aṭṭhāsi. Satthā tassa oloketvā ṭhitakāle ‘‘kumāraka, na hi rāgagginā sadiso aggi nāma, dosakalinā sadiso kali nāma, khandhapariharaṇadukkhena sadisaṃ dukkhaṃ nāma atthi, nibbānasukhasadisaṃ sukhampi natthiyevā’’ti vatvā imaṃ gāthamāha –

It is said that her parents, having arranged her marriage, invited the Teacher on the wedding day. The Teacher went there surrounded by the Saṅgha of bhikkhus and sat down. The bride, moving back and forth, was attending to the Saṅgha of bhikkhus, offering filtered water and so on. Her husband stood watching her. As he watched her with lust, a defilement arose within him. Overcome by ignorance, he did not attend to the Buddha, nor to the eighty great elders. Stretching out his hand, he formed the intention: “I will seize that bride.” The Teacher, perceiving his intention, made it so that he could not see the woman. Not seeing her, he stood looking at the Teacher. As he stood there looking, the Teacher said to him: “Young man, there is no fire like the fire of lust, no fault like hatred, no suffering like the burden of the aggregates, and indeed no happiness like the happiness of Nibbāna,” and he spoke this verse:

202.

202.

‘‘Natthi rāgasamo aggi, natthi dosasamo kali;

Natthi khandhasamā dukkhā, natthi santiparaṃ sukha’’nti.

“There is no fire like lust; there is no fault like hatred. There is no suffering like the aggregates; there is no happiness surpassing peace.”

Tattha natthi rāgasamoti dhūmaṃ vā jālaṃ vā aṅgāraṃ vā adassetvā antoyeva jhāpetvā bhasmamuṭṭhiṃ kātuṃ samattho rāgena samo añño aggi nāma natthi. Kalīti dosena samo aparādhopi natthi. Khandhasamāti khandhehi samā. Yathā parihariyamānā khandhā dukkhā, evaṃ aññaṃ dukkhaṃ nāma natthi. Santiparanti nibbānato uttariṃ aññaṃ sukhampi natthi. Aññañhi sukhaṃ sukhameva, nibbānaṃ paramasukhanti attho.

Herein, as for ‘no fire like lust’: there is no other fire equal to lust that is able, without showing smoke, flame, or embers, to burn one up only internally and make a handful of ashes. As for ‘fault’: there is no offense equal to hatred. As for ‘like the aggregates’: just as the aggregates, being carried about, are suffering, so there is no other suffering. As for ‘surpassing peace’: there is no other happiness superior to Nibbāna. Indeed, other happiness is merely happiness; Nibbāna is the supreme happiness. This is the meaning.

Desanāvasāne kumārikā ca kumārako ca sotāpattiphale patiṭṭhahiṃsu. Tasmiṃ samaye bhagavā tesaṃ aññamaññaṃ dassanākāraṃ akāsīti.

At the conclusion of the discourse, both the young woman and the young man were established in the fruit of stream-entry. At that moment, the Blessed One made it possible for them to see each other.

Aññatarakuladārikāvatthu catutthaṃ.

The Fourth Story of the Certain Young Woman of Good Family.

5. Ekaupāsakavatthu

5. The Story of a Certain Lay Follower

Jighacchāti imaṃ dhammadesanaṃ satthā āḷaviyaṃ viharanto ekaṃ upāsakaṃ ārabbha kathesi.

“Hunger…”—This Dhamma discourse was spoken by the Teacher while dwelling at Āḷavī concerning a certain lay follower.

Ekasmiñhi [Pg.170] divase satthā jetavane gandhakuṭiyaṃ nisinnova paccūsakāle lokaṃ volokento āḷaviyaṃ ekaṃ duggatamanussaṃ disvā tassūpanissayasampattiṃ ñatvā pañcasatabhikkhuparivāro āḷaviṃ agamāsi. Āḷavivāsino satthāraṃ nimantayiṃsu. Sopi duggatamanusso ‘‘satthā kira āgato’’ti sutvā ‘‘satthu santike dhammaṃ sossāmī’’ti manaṃ akāsi. Taṃdivasameva cassa eko goṇo palāyi. So ‘‘kiṃ nu kho goṇaṃ pariyesissāmi, udāhu dhammaṃ suṇāmī’’ti cintetvā ‘‘goṇaṃ pariyesitvā pacchā dhammaṃ sossāmī’’ti pātova gehā nikkhami. Āḷavivāsinopi buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā parivisitvā anumodanatthāya pattaṃ gaṇhiṃsu. Satthā ‘‘yaṃ nissāya ahaṃ tiṃsayojanamaggaṃ āgato, so goṇaṃ pariyesituṃ araññaṃ paviṭṭho, tasmiṃ āgateyeva dhammaṃ desessāmī’’ti tuṇhī ahosi.

Indeed, on a certain day, while the Teacher was seated in the fragrant chamber at Jetavana, he surveyed the world at dawn and saw a poor man in Āḷavī. Recognizing his potential for spiritual attainment, he went to Āḷavī with a retinue of five hundred bhikkhus. The people of Āḷavī invited the Teacher. That poor man, hearing, “The Teacher, it seems, has come,” resolved, “I will listen to the Dhamma in the Teacher’s presence.” On that very day, one of his oxen ran away. He wondered, “What should I do? Should I search for the ox, or should I listen to the Dhamma?” Deciding, “I will search for the ox and listen to the Dhamma afterwards,” he left his house early in the morning. The people of Āḷavī also seated the Sangha of bhikkhus with the Buddha at its head, served them with food, and then took the Teacher's bowl for the purpose of the discourse of appreciation. But the Teacher remained silent, thinking, “The one on whose account I have come a distance of thirty yojanas has entered the forest to search for an ox. I will teach the Dhamma only when he has returned.”

Sopi manusso divā goṇaṃ disvā gogaṇe pakkhipitvā ‘‘sacepi aññaṃ natthi, satthu vandanamattampi karissāmī’’ti jighacchāpīḷitopi gehaṃ gamanāya manaṃ akatvā vegena satthu santikaṃ āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Satthā tassa ṭhitakāle dānaveyyāvaṭikaṃ āha – ‘‘atthi kiñci bhikkhusaṅghassa atirittabhatta’’nti? ‘‘Bhante, sabbaṃ atthī’’ti. Tena hi ‘‘imaṃ parivisāhī’’ti. So satthārā vuttaṭṭhāneyeva taṃ nisīdāpetvā yāgukhādanīyabhojanīyehi sakkaccaṃ parivisi. So bhuttabhatto mukhaṃ vikkhālesi. Ṭhapetvā kira imaṃ ṭhānaṃ tīsu piṭakesu aññattha gatāgatassa bhattavicāraṇaṃ nāma natthi. Tassa passaddhadarathassa cittaṃ ekaggaṃ ahosi. Athassa satthā anupubbiṃ kathaṃ kathetvā saccāni pakāsesi. So desanāvasāne sotāpattiphale patiṭṭhahi. Satthāpi anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Mahājano satthāraṃ anugantvā nivatti.

That man also found his ox during the day, put it back with the herd, and thought, “Even if there is nothing else, I will at least pay homage to the Teacher.” Though oppressed by hunger, he did not resolve to go home but quickly went to the Teacher’s presence, paid homage, and stood in a suitable place. While he was standing there, the Teacher said to the one who performs various duties at the almsgiving, “Is there any leftover food for the Sangha of bhikkhus?” “Venerable sir, there is everything.” “In that case, serve this man.” That attendant, in the very manner spoken by the Teacher, had the man sit at the end and respectfully served him with rice gruel, hard foods, and soft foods. After he had eaten his meal, the man washed his face. It is said that, apart from this instance, nowhere else in the Three Piṭakas is there an account of arranging a meal for a visitor who has arrived. With his distress calmed, his mind became concentrated. Then the Teacher gave him a graduated discourse and explained the Truths. At the conclusion of the discourse, he was established in the fruit of stream-entry. The Teacher also gave the discourse of appreciation, rose from his seat, and departed. The great crowd accompanied the Teacher for some distance and then turned back.

Bhikkhū satthārā saddhiṃ gacchantāyeva ujjhāyiṃsu – ‘‘passathāvuso, satthu kammaṃ, aññesu divasesu evarūpaṃ natthi, ajja panekaṃ manussaṃ disvāva yāguādīni vicāretvā dāpesī’’ti. Satthā nivattitvā ṭhitakova ‘‘kiṃ kathetha, bhikkhave’’ti pucchitvā tamatthaṃ sutvā ‘‘āma, bhikkhave, ahaṃ tiṃsayojanaṃ kantāraṃ āgacchanto tassa upāsakassūpanissayaṃ disvā āgato, so ativiya jighacchito, pātova paṭṭhāya goṇaṃ pariyesanto [Pg.171] araññe vicari. ‘Jighacchadukkhena dhamme desiyamānepi paṭivijjhituṃ na sakkhissatī’ti cintetvā evaṃ akāsiṃ, jighacchārogasadiso rogo nāma natthī’’ti vatvā imaṃ gāthamāha –

As the bhikkhus were walking along with the Teacher, they began to complain, “Friends, look at the Teacher’s action! On other days there is nothing like this, but today, just on seeing this one man, he had rice gruel and other foods arranged and given to him.” The Teacher turned back and, standing still, asked, “Bhikkhus, what are you talking about?” When he heard what it was, he said, “Yes, bhikkhus. Coming across a thirty-yojana wilderness, I came because I saw that lay follower’s supporting condition for attainment. He was extremely hungry, having wandered in the forest since early morning searching for his ox. I acted thus because I thought, ‘Afflicted by the suffering of hunger, he will not be able to penetrate the Dhamma even while it is being taught.’ Truly, bhikkhus, there is no illness like the illness of hunger.” Having said this, he spoke this verse:

203.

203.

‘‘Jighacchāparamā rogā, saṅkhāraparamā dukhā;

Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukha’’nti.

“Hunger is the supreme illness, conditioned phenomena are the supreme suffering. Having known this as it really is, Nibbāna is the supreme happiness.”

Tattha jighacchāparamā rogāti yasmā añño rogo sakiṃ tikicchito vinassati vā tadaṅgavasena vā pahīyati, jighacchā pana niccakālaṃ tikicchitabbāyevāti sesarogānaṃ ayaṃ paramā nāma. Saṅkhārāti pañca khandhā. Etaṃ ñatvāti jighacchāsamo rogo natthi, khandhapariharaṇasamaṃ dukkhaṃ nāma natthīti etamatthaṃ yathābhūtaṃ ñatvā paṇḍito nibbānaṃ sacchi karoti. Nibbānaṃ paramaṃ sukhanti tañhi sabbasukhānaṃ paramaṃ uttamaṃ sukhanti attho.

Therein, as to ‘hunger is the supreme illness’: because while another illness, when treated once, is either destroyed or can be suppressed for a moment, hunger must be treated constantly. Therefore, among the remaining illnesses, this is called supreme. As to ‘conditioned phenomena,’ this means the five aggregates. As to ‘having known this’: having known as it really is this matter that “there is no illness equal to hunger, and there is no suffering equal to maintaining the burden of the aggregates,” the wise person realizes Nibbāna. As to ‘Nibbāna is the supreme happiness,’ the meaning is that it is indeed the supreme, the ultimate happiness among all kinds of happiness.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Ekaupāsakavatthu pañcamaṃ.

The Story of a Certain Lay Follower: The Fifth.

6. Pasenadikosalavatthu

6. The Story of King Pasenadi of Kosala

Ārogyaparamā lābhāti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.

“Health is the supreme gain…” The Teacher spoke this Dhamma discourse while dwelling at Jetavana concerning King Pasenadi of Kosala.

Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. Ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhūyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha – ‘‘kiṃ, mahārāja, avissamitvāva āgatosī’’ti? ‘‘Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī’’ti. Atha naṃ satthā, ‘‘mahārāja, atibahubhojanaṃ evaṃ dukkhaṃ hotī’’ti vatvā imaṃ gāthamāha –

At one time, the king would eat a meal of rice cooked from a doṇa of rice grains, along with suitable curries and sauces. One day, having eaten his morning meal, without having dispelled the drowsiness from the food, he went to the Teacher’s presence. Looking weary, he kept tossing from side to side, and being overcome by sleepiness yet unable to lie down straight, he sat down to one side. Then the Teacher asked him: “Why, great king, have you come without having rested?” “Yes, venerable sir. Ever since I ate, I have been in great discomfort.” Then the Teacher said: “Great king, eating too much brings such suffering,” and he spoke this verse:

‘‘Middhī [Pg.172] yadā hoti mahagghaso ca,Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325);

–

“When one is torpid and a glutton, a sleepy-head who rolls about, like a great hog fattened on swill, the fool enters the womb again and again.”

Imāya gāthāya ovaditvā, ‘‘mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati. Mattabhojino hi sukhaṃ hotī’’ti uttari ovadanto imaṃ gāthamāha –

Having advised him with this verse, he gave him further instruction, saying: “Great king, one should eat food in moderation. For one who eats in moderation, there is happiness.” And he spoke this verse:

‘‘Manujassa sadā satīmato,Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 1.124);

“For a person who is always mindful, who knows the measure in the food he has gained, his painful feelings are slight; he ages slowly, protecting his life.”

Rājā gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ, sudassanaṃ nāma māṇavaṃ ‘‘imaṃ gāthaṃ uggaṇha, tātā’’ti āha. So taṃ gāthaṃ uggaṇhitvā ‘‘kiṃ karomi, bhante’’ti satthāraṃ pucchi. Atha naṃ satthā āha – ‘‘rañño bhuñjantassa osānapiṇḍakāle imaṃ gāthaṃ vadeyyāsi, rājā atthaṃ sallakkhetvā yaṃ piṇḍaṃ chaḍḍessati, tasmiṃ piṇḍe sitthagaṇanāya rañño bhattapacanakāle tattake taṇḍule hareyyāsī’’ti. So ‘‘sādhu, bhante’’ti sāyampi pātopi rañño bhuñjantassa osānapiṇḍakāle taṃ gāthaṃ udāharitvā tena chaḍḍitapiṇḍe sitthagaṇanāya taṇḍule hāpesi. Rājāpi tassa gāthaṃ sutvā sahassaṃ sahassaṃ dāpesi. So aparena samayena nāḷikodanaparamatāya saṇṭhahitvā sukhappatto tanusarīro ahosi.

The king was not able to learn the verse, but he told his nephew, a young man named Sudassana who was standing nearby: “My dear, you learn this verse.” After learning the verse, the young man asked the Teacher: “What should I do, venerable sir?” The Teacher told him: “When the king is eating, at the moment of his last mouthful, you should recite this verse. The king, recognizing the meaning, will discard that mouthful. You should then have the uncooked rice for the king’s next meal reduced by the same number of grains as were in the mouthful he discarded.” The young man agreed, saying, “Very well, venerable sir.” Both in the evening and in the morning, when the king was eating, at the moment of his last mouthful, he would recite that verse and have the uncooked rice reduced by the number of grains in the mouthful the king discarded. Each time the king heard the verse, he had a thousand given to his nephew. In time, the king was established in a diet limited to a nāḷika-measure of cooked rice, and having attained comfort, his body became slender.

Athekadivasaṃ satthu santikaṃ gantvā satthāraṃ vanditvā āha – ‘‘bhante, idāni me sukhaṃ jātaṃ, migampi assampi anubandhitvā gaṇhanasamattho jātomhi. Pubbe me bhāgineyyena saddhiṃ yuddhameva hoti, idāni vajīrakumāriṃ nāma dhītaraṃ bhāgineyyassa datvā so gāmo tassāyeva nhānacuṇṇamūlaṃ katvā dinno, tena saddhiṃ viggaho vūpasanto, imināpi me kāraṇena sukhameva jātaṃ. Kulasantakaṃ rājamaṇiratanaṃ no gehe purimadivase [Pg.173] naṭṭhaṃ, tampi idāni hatthapattaṃ āgataṃ, imināpi me kāraṇena sukhameva jātaṃ. Tumhākaṃ sāvakehi saddhiṃ vissāsaṃ icchantena ñātidhītāpi no gehe katā, imināpi me kāraṇena sukhameva jāta’’nti. Satthā ‘‘ārogyaṃ nāma, mahārāja, paramo lābho, yathāladdhena santuṭṭhabhāvasadisampi dhanaṃ, vissāsasadiso ca paramā ñāti, nibbānasadisañca sukhaṃ nāma natthī’’ti vatvā imaṃ gāthamāha –

Then one day he went to the Teacher, paid homage, and said: “Venerable sir, now I am happy. I have become fit enough to chase and catch a deer or a horse. Previously, I was at war with my nephew, but now I have given him my daughter, the princess Vajirā, and have given him a village for her bath-powder money. The conflict with him has been settled, and for this reason I am happy. The jewel, a family heirloom, was lost from our house on a previous day, but now it has come back into my hands. For this reason too, I am happy. And wishing for a relationship of trust with your disciples, a kinswoman of yours has been brought into my household. For this reason too, I am happy.” The Teacher replied: “Great king, health is the supreme gain, there is no wealth like contentment with what has been received, there is no supreme kinsman like one who is trustworthy, and there is no happiness like Nibbāna.” Then he spoke this verse:

204.

204.

‘‘Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;

Vissāsaparamā ñāti, nibbānaparamaṃ sukha’’nti.

“Health is the supreme gain, contentment is the supreme wealth; the trustworthy are the best kinsmen, Nibbāna is the supreme happiness.”

Tattha ārogyaparamā lābhāti arogabhāvaparamā lābhā. Rogino hi vijjamānāpi lābhā alābhāyeva, tasmā arogassa sabbalābhā āgatāva honti. Tenetaṃ vuttaṃ – ‘‘ārogyaparamā lābhā’’ti. Santuṭṭhiparamaṃ dhananti gihino vā pabbajitassa vā yaṃ attanā laddhaṃ attano santakaṃ, teneva tussanabhāvo santuṭṭhī nāma sesadhanehi paramaṃ dhanaṃ. Vissāsaparamā ñātīti mātā vā hotu pitā vā, yena saddhiṃ vissāso natthi, so aññātakova. Yena aññātakena pana saddhiṃ vissāso atthi, so asambandhopi paramo uttamo ñāti. Tena vuttaṃ – ‘‘vissāsaparamā ñātī’’ti. Nibbānasadisaṃ pana sukhaṃ nāma natthi, tenevāha – nibbānaparamaṃ sukhanti.

Herein, ‘health is the supreme gain’ means that the state of being free from illness is the supreme gain. For one who is sick, even existing gains are indeed no gains. Therefore, for one who is healthy, all gains have indeed come. Hence it is said: ‘Health is the supreme gain.’ ‘Contentment is the supreme wealth’ means, whether for a householder or one who has gone forth, the state of being satisfied with what one has obtained, with what belongs to oneself, is called contentment; it is the supreme wealth, superior to other riches. ‘The trustworthy are the best kinsmen’ means, be it one’s mother or father, if there is no trust with them, they are like a stranger. But a stranger with whom there is trust, though unrelated, is the supreme, the best kinsman. Therefore it is said: ‘The trustworthy are the best kinsmen.’ But there is no happiness equal to Nibbāna. Thus he said: ‘Nibbāna is the supreme happiness.’

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Pasenadikosalavatthu chaṭṭhaṃ.

The Story of King Pasenadi of Kosala, the sixth.

7. Tissattheravatthu

7. The Story of the Elder Tissa

Pavivekarasanti imaṃ dhammadesanaṃ satthā vesāliyaṃ viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

While dwelling at Vesālī, the Teacher delivered this Dhamma discourse beginning with the words, “The taste of seclusion,” with reference to a certain bhikkhu.

Satthārā hi, ‘‘bhikkhave, ahaṃ ito catūhi māsehi parinibbāyissāmī’’ti vutte satthu santike satta bhikkhusatāni santāsaṃ āpajjiṃsu, khīṇāsavānaṃ [Pg.174] dhammasaṃvego uppajji, puthujjanā assūni sandhāretuṃ nāsakkhiṃsu. Bhikkhū vaggā vaggā hutvā ‘‘kiṃ nu kho karissāmā’’ti mantentā vicaranti. Atheko tissatthero nāma bhikkhū ‘‘satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva mayā arahattaṃ gaṇhituṃ vaṭṭatī’’ti catūsu iriyāpathesu ekakova vihāsi. Bhikkhūnaṃ santike gamanaṃ vā kenaci saddhiṃ kathāsallāpo vā natthi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tissa tasmā evaṃ karosī’’ti. So tesaṃ kathaṃ na suṇāti. Te tassa pavattiṃ satthu ārocetvā, ‘‘bhante, tumhesu tissattherassa sineho natthī’’ti āhaṃsu. Satthā taṃ pakkosāpetvā ‘‘kasmā tissa evaṃ akāsī’’ti pucchitvā tena attano adhippāye ārocite ‘‘sādhu, tissā’’ti sādhukāraṃ datvā, ‘‘bhikkhave, mayi sineho tissasadisova hotu. Gandhamālādīhi pūjaṃ karontāpi neva maṃ pūjenti, dhammānudhammaṃ paṭipajjamānāyeva pana maṃ pūjentī’’ti vatvā imaṃ gāthamāha –

Indeed, when the Teacher said, 'Bhikkhus, in four months from now I will attain Parinibbāna,' seven hundred bhikkhus in the Teacher's presence were struck with terror. For the Arahants, a sense of spiritual urgency arose, while the worldlings could not hold back their tears. The bhikkhus, having formed into groups, went about conferring, 'What, indeed, shall we do?' Then a certain bhikkhu named Elder Tissa thought: 'The Teacher, it seems, will attain Parinibbāna after the passing of four months, and I am not yet free from passion. It is fitting for me to attain Arahantship while the Teacher is still living.' Thus, he dwelt all alone in the four postures. There was no going to the other bhikkhus, nor any conversation with anyone. Then the bhikkhus said to him: 'Friend Tissa, why do you act in this way?' He did not listen to their words. They reported his conduct to the Teacher, saying: 'Venerable sir, Elder Tissa has no affection for you.' The Teacher had him summoned and, having asked, 'Tissa, why have you acted in this way?' when Tissa had stated his intention, the Teacher gave his approval, saying, 'Good, good, Tissa!' Then he said: 'Bhikkhus, let one who has affection for me be just like Tissa. Indeed, those who worship me with perfumes, flowers, and so on do not truly worship me; but only those who undertake the practice in accordance with the Dhamma truly worship me.' Having said this, he spoke this verse:

205.

205.

‘‘Pavivekarasaṃ pitvā, rasaṃ upasamassa ca;

Niddaro hoti nippāpo, dhammapītirasaṃ piva’’nti.

Having drunk the taste of seclusion and the taste of peace, one becomes free from anguish and free from evil, drinking the taste of the joy of the Dhamma.

Tattha pavivekarasanti pavivekato uppannaṃ rasaṃ, ekībhāvasukhanti attho. Pitvāti dukkhapariññādīni karonto ārammaṇato sacchikiriyāvasena pivitvā. Upasamassa cāti kilesūpasamanibbānassa ca rasaṃ pitvā. Niddaro hotīti tena ubhayarasapānena khīṇāsavo bhikkhu abbhantare rāgadarathādīnaṃ abhāvena niddaro ceva nippāpo ca hoti. Rasaṃ pivanti navavidhalokuttaradhammavasena uppannaṃ pītirasaṃ pivantopi niddaro nippāpo ca hoti.

Therein, 'the taste of seclusion' means the taste born from seclusion; the meaning is the happiness of solitude. 'Having drunk' means: having drunk by way of direct realization, making it an object, while accomplishing such things as the full understanding of the truth of suffering. 'And of peace' means: and having drunk the taste of Nibbāna, which is the stilling of the defilements. 'He is free from anguish' means: by drinking those two tastes, the bhikkhu whose taints are destroyed becomes free from anguish and free from evil due to the absence internally of anguish such as passion, and so on. 'Drinking the taste of the joy of the Dhamma' means: while drinking the taste of joy born by way of the ninefold supramundane Dhamma, one becomes free from anguish and free from evil.

Desanāvasāne tissatthero arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, the Elder Tissa attained Arahantship, and the Dhamma discourse was also beneficial to the great assembly.

Tissattheravatthu sattamaṃ.

The Story of the Elder Tissa, the seventh.

8. Sakkavatthu

8. The Story of Sakka's Attendance

Sāhu [Pg.175] dassananti imaṃ dhammadesanaṃ satthā veḷuvagāmake viharanto sakkaṃ ārabbha kathesi.

While dwelling in the village of Veḷuva, the Teacher delivered this Dhamma discourse beginning with the words, 'Good is the sight,' with reference to Sakka.

Tathāgatassa hi āyusaṅkhāre vissaṭṭhe lohitapakkhandikābādhassa uppannabhāvaṃ ñatvā sakko devarājā ‘‘mayā satthu santikaṃ gantvā gilānupaṭṭhānaṃ kātuṃ vaṭṭatī’’ti cintetvā tigāvutappamāṇaṃ attabhāvaṃ vijahitvā satthāraṃ upasaṅkamitvā hatthehi pāde parimajji. Atha naṃ satthā āha ‘‘ko eso’’ti? ‘‘Ahaṃ, bhante, sakko’’ti. ‘‘Kasmā āgatosī’’ti? ‘‘Tumhe gilāne upaṭṭhahituṃ, bhante’’ti. ‘‘Sakka, devānaṃ manussagandho yojanasatato paṭṭhāya gale baddhakuṇapaṃ viya hoti, gaccha tvaṃ, atthi me gilānupaṭṭhakā bhikkhū’’ti. ‘‘Bhante, caturāsītiyojanasahassamatthake ṭhito tumhākaṃ sīlagandhaṃ ghāyitvā āgato, ahameva upaṭṭhahissāmī’’ti so satthu sarīravaḷañjanabhājanaṃ aññassa hatthenāpi phusituṃ adatvā sīseyeva ṭhapetvā nīharanto mukhasaṅkocanamattampi na akāsi, gandhabhājanaṃ pariharanto viya ahosi. Evaṃ satthāraṃ paṭijaggitvā satthu phāsukakāleyeva agamāsi.

When the Tathāgata had relinquished his life-formation, Sakka, king of the devas, learned that he had been afflicted with an illness of bloody flux. He thought, 'It is fitting for me to go to the Teacher and attend to him in his sickness.' So, having given up his body that was three gāvutas in size, he approached the Teacher and massaged his feet with his hands. The Teacher asked him, 'Who is this?' 'It is I, venerable sir, Sakka.' 'Why have you come?' 'To attend to you in your sickness, venerable sir.' 'Sakka, for the devas, the smell of humans from a hundred yojanas away is like a corpse tied to the neck. Go away; I have bhikkhus to attend to me.' 'Venerable sir, standing on a peak eighty-four thousand yojanas high, I smelled the fragrance of your virtue and came. I myself will attend to you.' Not allowing the vessel for the Teacher's bodily refuse to be touched even by another’s hand, he carried it out on his own head without making even the slightest grimace, as if he were carrying a vessel of perfume. Having thus tended to the Teacher, he departed only when the Teacher was comfortable.

Bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘aho satthari sakkassa sineho, evarūpaṃ nāma dibbasampattiṃ pahāya mukhasaṅkocanamattampi akatvā gandhabhājanaṃ nīharanto viya satthu sarīravaḷañjanabhājanaṃ sīsena nīharanto upaṭṭhānamakāsī’’ti. Satthā tesaṃ kathaṃ sutvā kiṃ vadetha, bhikkhave, anacchariyaṃ etaṃ, yaṃ sakko devarājā mayi sinehaṃ karoti. Ayaṃ sakko hi devarājā maṃ nissāya jarasakkabhāvaṃ vijahitvā sotāpanno hutvā taruṇasakkassa bhāvaṃ patto, ahaṃ hissa maraṇabhayatajjitassa pañcasikhagandhabbadevaputtaṃ purato katvā āgatakāle indasālaguhāyaṃ devaparisāya majjhe nisinnassa –

The bhikkhus started a discussion: 'Oh, what affection Sakka has for the Teacher! Having given up such divine fortune, without making even the slightest grimace, he attended upon him, carrying the vessel for the Teacher's bodily refuse on his head as if he were carrying a vessel of perfume.' Having heard their talk, the Teacher said: 'What are you saying, bhikkhus? It is not wonderful that Sakka, king of the devas, shows affection for me. For this Sakka, king of the devas, by relying on me, gave up his state as an aged Sakka, became a stream-enterer, and attained the state of a young Sakka. Indeed, when he came, having placed the gandhabba devaputta Pañcasikha before him, while I was seated in the midst of an assembly of devas in the Indasāla Cave—'

‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti. (dī. ni. 2.356) –

Ask me, Vāsava, any question you wish in your mind; I will make an end of it for you, of that very question.

Vatvā [Pg.176] tassa kaṅkhaṃ vinodento dhammaṃ desesiṃ. Desanāvasāne cuddasannaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, sakkopi yathānisinnova sotāpattiphalaṃ patvā taruṇasakko jāto. Evamassāhaṃ bahūpakāro. Tassa mayi sineho nāma anacchariyo. Bhikkhave, ariyānañhi dassanampi sukhaṃ, tehi saddhiṃ ekaṭṭhāne sannivāsopi sukho. Bālehi saddhiṃ pana sabbametaṃ dukkhanti vatvā imā gāthā abhāsi –

Having spoken thus and dispelled his doubt, I taught him the Dhamma. At the conclusion of the discourse, fourteen koṭis of beings attained the penetration of the Dhamma, and Sakka too, while still seated there, attained the fruit of stream-entry and became a young Sakka. Thus I have been of great help to him. It is no wonder that he has affection for me. Bhikkhus, the sight of the noble ones is happiness; dwelling together with them in one place is also happiness. But with fools, all this is suffering.' Having said this, he spoke these verses:

206.

206.

‘‘Sāhu dassanamariyānaṃ, sannivāso sadā sukho;

Adassanena bālānaṃ, niccameva sukhī siyā.

Good is the sight of the noble ones; living with them is always a pleasure. By not seeing fools, one will always be happy.

207.

207.

‘‘Bālasaṅgatacārī hi, dīghamaddhāna socati;

Dukkho bālehi saṃvāso, amitteneva sabbadā;

Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo’’.

For one who consorts with fools grieves for a long time; living with fools is always painful, as with an enemy. But a wise person is pleasant to live with, like a reunion with kinsmen.

Tasmā hi –

Therefore:

208.

208.

‘‘Dhīrañca paññañca bahussutañca,dhorayhasīlaṃ vatavantamariyaṃ;

Taṃ tādisaṃ sappurisaṃ sumedhaṃ,bhajetha nakkhattapathaṃ va candimā’’ti.

One who is steadfast, wise, and learned, dutiful, observant of the vows, and noble— with such a good and intelligent person one should associate, as the moon follows the path of the stars.

Tattha sāhūti sundaraṃ bhaddakaṃ. Sannivāsoti na kevalañca tesaṃ dassanameva, tehi saddhiṃ ekaṭṭhāne nisīdanādibhāvopi tesaṃ vattapaṭivattaṃ kātuṃ labhanabhāvopi sādhuyeva. Bālasaṅgatacārī hīti yo bālena sahacārī. Dīghamaddhānanti so bālasahāyena ‘‘ehi sandhicchedādīni karomā’’ti vuccamāno tena saddhiṃ ekacchando hutvā tāni karonto hatthacchedādīni patvā dīghamaddhānaṃ socati. Sabbadāti yathā asihatthena vā amittena āsīvisādīhi vā saddhiṃ ekato vāso nāma niccaṃ dukkho, tatheva bālehi saddhinti attho. Dhīro ca sukhasaṃvāsoti ettha sukho saṃvāso etenāti sukhasaṃvāso, paṇḍitena saddhiṃ ekaṭṭhāne saṃvāso sukhoti attho. Kathaṃ? Ñātīnaṃva samāgamoti yathāpi ñātīnaṃ samāgamo sukho, evaṃ sukho.

Herein, 'good' means beautiful, auspicious. 'Living with them': this refers not only to seeing them, but the state of sitting together with them in one place and the opportunity to perform major and minor duties for them is also good. 'One who consorts with fools' means one who keeps company with a fool. 'Grieves for a long time': when told by his foolish companion, 'Come, let's commit burglary and so on,' he becomes of one mind with him and does those things, and having suffered punishments such as the cutting off of his hands, he grieves for a long time. 'Always': just as living together with a person holding a sword, or with an enemy, or with venomous snakes is always painful, so too, it means, is living with fools. 'But a wise person is pleasant to live with': here, `sukhasaṃvāso` means one with whom it is pleasant to live. The meaning is that living in one place with a wise person is pleasant. How so? 'Like a reunion with kinsmen': just as a reunion of kinsmen is pleasant, so it is pleasant.

Tasmā hīti yasmā bālehi saddhiṃ saṃvāso dukkho, paṇḍitena saddhiṃ sukho, tasmā hi dhitisampannaṃ dhīrañca, lokiyalokuttarapaññāsampannaṃ paññañca[Pg.177], āgamādhigamasampannaṃ bahussutañca, arahattapāpanakasaṅkhātāya dhuravahanasīlatāya dhorayhasīlaṃ, sīlavatena ceva dhutaṅgavatena ca vatavantaṃ, kilesehi ārakatāya ariyaṃ, tathārūpaṃ sappurisaṃ sobhanapañhaṃ yathā nimmalaṃ nakkhattapathasaṅkhātaṃ ākāsaṃ candimā bhajati, evaṃ bhajetha payirupāsethāti attho.

Therefore: since living with fools is painful and with the wise is pleasant, one should follow and attend upon such a good person of excellent questions who is endowed with fortitude, resolute, wise with mundane and supramundane wisdom, learned in scripture and its realization, who bears the yoke leading to arahantship, is observant of the vows of virtue and asceticism, and is noble for being far from the defilements—just as the moon follows the stainless sky called the path of the stars. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Sakkavatthu aṭṭhamaṃ.

The Story of Sakka's Attendance, the Eighth.

Sukhavaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Happiness is concluded.

Pannarasamo vaggo.

The Fifteenth Chapter is concluded.

16. Piyavaggo

16. The Chapter on Affection

1. Tayojanapabbajitavatthu

1. The Story of the Three Who Went Forth

Ayogeti [Pg.178] imaṃ dhammadesanaṃ satthā jetavane viharanto tayo pabbajite ārabbha kathesi.

“Ayoge…”: The Teacher spoke this Dhamma discourse while dwelling at Jetavana, concerning three who had gone forth.

Sāvatthiyaṃ kira ekasmiṃ kule mātāpitūnaṃ ekaputtako ahosi piyo manāpo. So ekadivasaṃ gehe nimantitānaṃ bhikkhūnaṃ anumodanaṃ karontānaṃ dhammakathaṃ sutvā pabbajitukāmo hutvā mātāpitaro pabbajjaṃ yāci. Te nānujāniṃsu. Tassa etadahosi – ‘‘ahaṃ mātāpitūnaṃ apassantānaṃyeva bahi gantvā pabbajissāmī’’ti. Athassa pitā bahi nikkhamanto ‘‘imaṃ rakkheyyāsī’’ti mātaraṃ paṭicchāpesi, mātā bahi nikkhamantī pitaraṃ paṭicchāpesi. Athassa ekadivasaṃ pitari bahi gate mātā ‘‘puttaṃ rakkhissāmī’’ti ekaṃ dvārabāhaṃ nissāya ekaṃ pādehi uppīḷetvā chamāya nisinnā suttaṃ kantati. So ‘‘imaṃ vañcetvā gamissāmī’’ti cintetvā, ‘‘amma, thokaṃ tāva apehi, sarīravalañjaṃ karissāmī’’ti vatvā tāya pāde samiñjite nikkhamitvā vegena vihāraṃ gantvā bhikkhū upasaṅkamitvā ‘‘pabbājetha maṃ, bhante’’ti yācitvā tesaṃ santike pabbaji.

In Sāvatthī, it is said, in a certain family there was an only son, beloved and dear to his parents. One day, after listening to a Dhamma talk given by bhikkhus who had been invited to their home and were giving the post-meal discourse, he became desirous of going forth and asked his parents for permission to do so. They did not consent. He thought: “I will go outside without my parents seeing me and go forth.” Then, when his father was going out, he entrusted the son to the mother, saying, “Guard him.” When the mother went out, she entrusted him to the father. One day, when his father had gone out, his mother, thinking, “I will guard my son,” sat on the ground spinning thread, leaning against one doorpost and bracing the other with her feet. He thought, “I will deceive her and go,” and said, “Mother, please move aside for a moment; I need to relieve myself.” When she retracted her feet, he went out, quickly went to the monastery, approached the bhikkhus, and requested, “Venerable sirs, give me the going forth,” and he went forth in their presence.

Athassa pitā āgantvā mātaraṃ pucchi – ‘‘kahaṃ me putto’’ti? ‘‘Sāmi, imasmiṃ padese ahosī’’ti. So ‘‘kahaṃ nu kho me putto’’ti olokento taṃ adisvā ‘‘vihāraṃ gato bhavissatī’’ti vihāraṃ gantvā puttaṃ pabbajitaṃ disvā kanditvā roditvā, ‘‘tāta, kiṃ maṃ nāsesī’’ti vatvā ‘‘mama putte pabbajite ahaṃ idāni gehe kiṃ karissāmī’’ti sayampi bhikkhū yācitvā pabbaji. Athassa mātāpi ‘‘kiṃ nu kho me putto ca pati ca cirāyanti, kacci vihāraṃ gantvā pabbajitā’’ti te olokentī vihāraṃ gantvā ubhopi pabbajite disvā ‘‘imesaṃ pabbajitakāle mama gehena ko attho’’ti sayampi bhikkhuniupassayaṃ gantvā pabbaji. Te pabbajitvāpi vinā bhavituṃ na sakkonti, vihārepi bhikkhuniupassayepi ekatova nisīditvā sallapantā divasaṃ vītināmenti. Tena bhikkhūpi bhikkhūniyopi ubbāḷhā honti.

Then his father returned and asked his mother: “Where is my son?” “Master, he was just in this place.” Looking around and not seeing him, the father thought, “He must have gone to the monastery.” He went to the monastery, and seeing his son had gone forth, he wept and wailed, saying: “Dear son, why have you destroyed me?” Then thinking, “Now that my son has gone forth, what will I do at home?” he too requested the going forth from the bhikkhus and went forth. Then his mother, too, thought: “Why are my son and husband taking so long? Could it be that they have gone to the monastery and gone forth?” Looking for them, she went to the monastery and saw that both had gone forth. Thinking, “Now that they have gone forth, what use is this home to me?” she too went to the bhikkhunīs’ quarters and went forth. Even after going forth, they could not bear to be apart. In the monastery and in the bhikkhunīs’ quarters, they would spend the day sitting together and chatting. Because of this, both the bhikkhus and the bhikkhunīs were vexed.

Athekadivasaṃ [Pg.179] bhikkhū nesaṃ kiriyaṃ satthuṃ ārocesuṃ. Satthā te pakkosāpetvā ‘‘saccaṃ kira tumhe evaṃ karothā’’ti pucchitvā ‘‘sacca’’nti vutte ‘‘kasmā evaṃ karotha? Na hi esa pabbajitānaṃ yogo’’ti. ‘‘Bhante, vinā bhavituṃ na sakkomā’’ti. ‘‘Pabbajitakālato paṭṭhāya evaṃ karaṇaṃ ayuttaṃ. Piyānañhi adassanaṃ, appiyānañca dassanaṃ dukkhameva. Tasmā sattesu ca saṅkhāresu ca kañci piyaṃ vā appiyaṃ vā kātuṃ na vaṭṭatī’’ti vatvā imā gāthā abhāsi –

One day, the bhikkhus reported their conduct to the Teacher. The Teacher had them summoned and asked: “Is it true that you act in this way?” When they replied, “It is true,” he said: “Why do you act thus? This is certainly not a suitable practice for those who have gone forth.” They replied: “Venerable sir, we cannot bear to be apart.” The Teacher said: “From the time of going forth, such conduct is improper. For not seeing the dear is suffering, and seeing the undear is also suffering. Therefore, one should not make anything dear or undear, whether beings or conditioned formations.” Having said this, he spoke these verses:

209.

209.

‘‘Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;

Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.

Engaging oneself in what is unsuitable, and not engaging in what is suitable; abandoning the goal, grasping at the dear, one comes to envy the self-disciplined.

210.

210.

‘‘Mā piyehi samāgañchi, appiyehi kudācanaṃ;

Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.

Do not associate with the dear, nor ever with the undear. Not seeing the dear is suffering, and so is seeing the undear.

211.

211.

‘‘Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;

Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiya’’nti.

Therefore, hold nothing dear, for separation from the dear is grievous. No bonds are found for those for whom there is nothing dear or undear.

Tattha ayogeti ayuñjitabbe ayonisomanasikāre. Vesiyāgocarādibhedassa hi chabbidhassa agocarassa sevanaṃ idha ayonisomanasikāro nāma, tasmiṃ ayonisomanasikāre attānaṃ yuñjantoti attho. Yogasminti tabbiparīte ca yonisomanasikāre ayuñjantoti attho. Atthaṃ hitvāti pabbajitakālato paṭṭhāya adhisīlādisikkhattayaṃ attho nāma, taṃ atthaṃ hitvā. Piyaggāhīti pañcakāmaguṇasaṅkhātaṃ piyameva gaṇhanto. Pihetattānuyoginanti tāya paṭipattiyā sāsanato cuto gihibhāvaṃ patvā pacchā ye attānuyogaṃ anuyuttā sīlādīni sampādetvā devamanussānaṃ santikā sakkāraṃ labhanti, tesaṃ piheti, ‘‘aho vatāhampi evarūpo assa’’nti icchatīti attho.

Herein, ayoge (in what is unsuitable) means in unwise attention, which should not be engaged in. For frequenting the six kinds of improper resort, such as the haunts of prostitutes, is here called unwise attention; the meaning is that one engages oneself in that unwise attention. Yogasmiñca ayojayaṃ (and not engaging in what is suitable) means not engaging in its opposite, that is, in wise attention. Atthaṃ hitvā (abandoning the goal) means abandoning the threefold training in higher virtue and so on, which is the goal from the time of going forth. Piyaggāhī (grasping at the dear) means grasping only at what is dear, reckoned as the five strands of sensual pleasure. Pihetattānuyoginaṃ (one envies the self-disciplined): having fallen from the Dispensation through such practice and returned to the household life, one later envies those who are devoted to self-discipline, who perfect their virtue and so on and receive honor from gods and humans. One desires, “Oh, that I too were like that!” This is the meaning.

Mā piyehīti piyehi sattehi vā saṅkhārehi vā kudācanaṃ ekakkhaṇepi na samāgaccheyya, tathā appiyehi. Kiṃ kāraṇā? Piyā nañhi viyogavasena adassanaṃ appiyānañca upasaṅkamanavasena dassanaṃ nāma dukkhaṃ. Tasmāti yasmā idaṃ ubhayampi dukkhaṃ, tasmā kañci sattaṃ vā saṅkhāraṃ vā piyaṃ nāma na kareyya. Piyāpāyo hīti piyehi apāyo viyogo[Pg.180]. Pāpakoti lāmako. Ganthā tesaṃ na vijjantīti yesaṃ piyaṃ natthi, tesaṃ abhijjhākāyagantho pahīyati. Yesaṃ appiyaṃ natthi, tesaṃ byāpādo kāyagantho. Tesu pana dvīsu pahīnesu sesaganthā pahīnā honti. Tasmā piyaṃ vā appiyaṃ vā na kattabbanti attho.

Herein, Mā piyehi samāgañchi (Do not associate with the dear) means one should never, not even for a single moment, associate with dear beings or conditioned formations; likewise with the undear. Why is that? Because not seeing the dear through separation is suffering, and seeing the undear through association is also suffering. Tasmā (Therefore): since both of these are suffering, therefore one should not make any being or conditioned formation dear. Piyāpāyo hi pāpako (for separation from the dear is grievous): piyāpāyo means separation or parting from the dear. Pāpako means base or wretched. Ganthā tesaṃ na vijjanti (No bonds are found for those): for those for whom there is nothing dear, the bodily bond of covetousness is abandoned. For those for whom there is nothing undear, the bodily bond of ill will is abandoned. When these two are abandoned, the remaining bonds are also abandoned. Therefore, the meaning is that one should not make anything dear or undear.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Tena pana tayo janā ‘‘mayaṃ vinā bhavituṃ na sakkomā’’ti vibbhamitvā gehameva agamiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth. But those three persons, thinking, “We cannot bear to be apart,” disrobed and returned to the household life.

Tayojanapabbajitavatthu paṭhamaṃ.

The Story of the Three Who Went Forth, the First.

2. Aññatarakuṭumbikavatthu

2. The Story of a Certain Householder

Piyato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuṭumbikaṃ ārabbha kathesi.

“From the beloved springs sorrow…”: The Teacher spoke this Dhamma discourse while dwelling at Jetavana, concerning a certain householder.

So hi attano putte kālakate puttasokābhibhūto āḷāhanaṃ gantvā rodati, puttasokaṃ sandhāretuṃ na sakkoti. Satthā paccūsakāle lokaṃ volokento tassa sotāpattimaggassūpanissayaṃ disvā piṇḍapātapaṭikkanto ekaṃ pacchāsamaṇaṃ gahetvā tassa gehadvāraṃ agamāsi. So satthu āgatabhāvaṃ sutvā ‘‘mayā saddhiṃ paṭisanthāraṃ kātukāmo bhavissatī’’ti satthāraṃ pavesetvā gehamajjhe āsanaṃ paññāpetvā satthari nisinne āgantvā ekamantaṃ nisīdi. Atha naṃ satthā ‘‘kiṃ nu kho, upāsaka, dukkhitosī’’ti pucchitvā tena puttaviyogadukkhe ārocite, ‘‘upāsaka, mā cintayi, idaṃ maraṇaṃ nāma na ekasmiṃyeva ṭhāne, na ca ekasseva hoti, yāvatā pana bhavuppatti nāma atthi, sabbasattānaṃ hotiyeva. Ekasaṅkhāropi nicco nāma natthi. Tasmā ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinna’nti yoniso paccavekkhitabbaṃ, na socitabbaṃ. Porāṇapaṇḍitāpi hi puttassa matakāle ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinna’nti sokaṃ akatvā maraṇassatimeva bhāvayiṃsū’’ti vatvā, ‘‘bhante, ke evamakaṃsu, kadā ca akaṃsu, ācikkhatha me’’ti yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā –

That householder, when his son died, was overcome by sorrow for his son. Going to the charnel ground, he wept, unable to bear his grief. At dawn, the Teacher, surveying the world, saw in him the supporting condition for the path of stream-entry. After returning from his alms round, taking a single attendant monk, he went to that householder's door. Hearing of the Teacher’s arrival, the householder thought, “He must wish to exchange friendly talk with me.” He invited the Teacher inside, prepared a seat in the middle of the house, and when the Teacher was seated, he approached and sat to one side. Then the Teacher asked him, “Why, lay follower, are you grieving?” When he told him of his sorrow over being separated from his son, the Teacher said: “Lay follower, do not worry. This thing called death does not occur in one place only, nor does it befall only one person; rather, for as long as there is the production of being, it befalls all beings. Not even a single formation is permanent. Therefore, one should reflect wisely: ‘That which has the nature of death has died; that which has the nature of dissolution has dissolved.’ One should not grieve. For the wise of old, too, when their son died, did not grieve, thinking, ‘That which has the nature of death has died; that which has the nature of dissolution has dissolved,’ but cultivated only mindfulness of death.” When he was asked, “Venerable sir, who did so, and when did they do so? Please tell me,” to clarify that matter, the Teacher related a story of the past:

‘‘Uragova [Pg.181] tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ;

Evaṃ sarīre nibbhoge, pete kālakate sati.

“As a snake, having shed its worn-out skin, goes on with its own body; so too, when one has departed and passed away, the body is left behind, devoid of use.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na socāmi, gato so tassa yā gatī’’ti. (jā. 1.5.19-20) –

“Being burned, the deceased does not know the lamentation of his kinsmen; therefore I do not grieve for this one—he has gone to whatever destination was his.”

Imaṃ pañcakanipāte uragajātakaṃ vitthāretvā ‘‘evaṃ pubbe paṇḍitā piyaputte kālakate yathā etarahi tvaṃ kammante vissajjetvā nirāhāro rodanto vicarasi, tathā avicaritvā maraṇassatibhāvanābalena sokaṃ akatvā āhāraṃ paribhuñjiṃsu, kammantañca adhiṭṭhahiṃsu. Tasmā ‘piyaputto me kālakato’ti mā cintayi. Uppajjamāno hi soko vā bhayaṃ vā piyameva nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –

After elaborating on this Uraga Jātaka from the Pañcaka Nipāta, the Teacher said: “Thus, in the past, when their beloved son died, the wise did not wander about as you do now—having abandoned work, without food, and weeping. Rather, by the power of cultivating mindfulness of death, they did not grieve; they ate their food and undertook their work. Therefore, do not think, ‘My beloved son has died.’ For sorrow or fear, when arising, arises in dependence on what is beloved.” Having said this, he spoke this verse:

212.

212.

‘‘Piyato jāyatī soko, piyato jāyatī bhayaṃ;

Piyato vippamuttassa, natthi soko kuto bhaya’’nti.

“From the beloved springs sorrow, from the beloved springs fear; for one released from the beloved, there is no sorrow—whence fear?”

Tattha piyatoti vaṭṭamūlako hi soko vā bhayaṃ vā uppajjamānaṃ piyameva sattaṃ vā saṅkhāraṃ vā nissāya uppajjati, tato pana vippamuttassa ubhayampetaṃ natthīti attho.

Therein, 'from the beloved' means this: sorrow or fear, which has the round of existence as its root, when arising, arises in dependence on a beloved being or formation. But for one who is released from that, both of these are absent. This is the meaning.

Desanāvasāne kuṭumbiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the householder was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial for those who had assembled.

Aññatarakuṭumbikavatthu dutiyaṃ.

The second story, concerning a certain householder, is concluded.

3. Visākhāvatthu

3. The Story of Visākhā

Pemato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhaṃ upāsikaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'From affection is born,' concerning the female lay devotee Visākhā.

Sā kira puttassa dhītaraṃ sudattaṃ nāma kumārikaṃ attano ṭhāne ṭhapetvā gehe bhikkhusaṅghassa veyyāvaccaṃ kāresi. Sā aparena samayena kālamakāsi. Sā tassā sarīranikkhepaṃ kāretvā sokaṃ sandhāretuṃ asakkontī dukkhinī dummanā satthu santikaṃ gantvā vanditvā ekamantaṃ [Pg.182] nisīdi. Atha naṃ satthā ‘‘kiṃ nu kho tvaṃ, visākhe, dukkhinī dummanā assumukhā rodamānā nisinnā’’ti āha. Sā tamatthaṃ ārocetvā ‘‘piyā me, bhante, sā kumārikā vattasampannā, idāni tathārūpaṃ na passāmī’’ti āha. ‘‘Kittakā pana, visākhe, sāvatthiyaṃ manussā’’ti? ‘‘Bhante, tumhehiyeva me kathitaṃ satta janakoṭiyo’’ti. ‘‘Sace panāyaṃ ettako jano tava nattāya sadiso bhaveyya, iccheyyāsi na’’nti? ‘‘Āma, bhante’’ti. ‘‘Kati pana janā sāvatthiyaṃ devasikaṃ kālaṃ karontī’’ti? ‘‘Bahū, bhante’’ti. ‘‘Nanu evaṃ, bhante, tava asocanakālo na bhaveyya, rattindivaṃ rodantīyeva vicareyyāsī’’ti. ‘‘Hotu, bhante, ñātaṃ mayā’’ti. Atha naṃ satthā ‘‘tena hi mā soci, soko vā bhayaṃ vā pematova jāyatī’’ti vatvā imaṃ gāthamāha –

It is said that she, having placed the young girl named Sudattā, her son's daughter, in her own position, had her perform the duties for the Saṅgha of bhikkhus in the house. At a later time, she passed away. Visākhā, having had her body disposed of, and being unable to contain her sorrow, sorrowful and dejected, went to the Teacher's presence, paid homage, and sat down to one side. Then the Teacher said to her, “Why, Visākhā, are you sitting there sorrowful, dejected, with a tearful face, weeping?” She explained the matter and said, “Venerable sir, that young girl was dear to me and accomplished in her duties; now I do not see one of such a kind.” “How many people, Visākhā, are there in Sāvatthī?” “Venerable sir, you yourself have told me there are seventy million.” “If all these many people were like your granddaughter, would you wish for that?” “Yes, venerable sir.” “And how many people in Sāvatthī die each day?” “Many, venerable sir.” “Is it not so, then, that there would be no time when you are not grieving? Would you not go about weeping day and night?” “Let it be, venerable sir, I have understood.” Then the Teacher said to her, “Therefore, do not grieve. Sorrow or fear is born only from affection.” Having said this, he spoke this verse:

213.

213.

‘‘Pemato jāyatī soko, pemato jāyatī bhayaṃ;

Pemato vippamuttassa, natthi soko kuto bhaya’’nti.

“From affection is born sorrow, from affection is born fear; for one freed from affection, there is no sorrow, whence fear?”

Tattha pematoti puttadhītādīsu kataṃ pemameva nissāya soko jāyatīti attho.

Therein, 'from affection' means: sorrow is born depending only on the affection one has for sons, daughters, and so on. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Visākhāvatthu tatiyaṃ.

The third story, the Story of Visākhā, is concluded.

4. Licchavīvatthu

4. The Story of the Licchavis

Ratiyā jāyatīti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya kūṭāgārasālāyaṃ viharanto licchavī ārabbha kathesi.

The Teacher, while dwelling in the Hall with the Peaked Roof near Vesālī, delivered this Dhamma discourse beginning with 'From delight is born,' concerning the Licchavis.

Te kira ekasmiṃ chaṇadivase aññamaññaṃ asadisehi alaṅkārehi alaṅkaritvā uyyānagamanatthāya nagarā nikkhamiṃsu. Satthā piṇḍāya pavisanto te disvā bhikkhū āmantesi – ‘‘passatha, bhikkhave, licchavayo, yehi devā tāvatiṃsā na diṭṭhapubbā, te ime olokentū’’ti vatvā nagaraṃ pāvisi. Tepi uyyānaṃ gacchantā ekaṃ nagarasobhiniṃ itthiṃ ādāya gantvā taṃ nissāya issābhibhūtā aññamaññaṃ paharitvā lohitaṃ [Pg.183] nadiṃ viya pavattayiṃsu. Atha ne mañcenādāya ukkhipitvā āgamaṃsu. Satthāpi katabhattakicco nagarā nikkhami. Bhikkhūpi licchavayo tathā nīyamāne disvā satthāraṃ āhaṃsu – ‘‘bhante, licchavirājāno pātova alaṅkatapaṭiyattā devā viya nagarā nikkhamitvā idāni ekaṃ itthiṃ nissāya imaṃ byasanaṃ pattā’’ti. Satthā, ‘‘bhikkhave, soko vā bhayaṃ vā uppajjamānaṃ ratiṃ nissāya uppajjatiyevā’’ti vatvā imaṃ gāthamāha –

It is said that on a festival day, they adorned themselves with ornaments unequal to one another and went out from the city to go to the park. The Teacher, while entering the city for alms, saw them and addressed the bhikkhus: 'Bhikkhus, let those of you who have not previously seen the Tāvatiṃsa gods look at these Licchavis!' Having said this, he entered the city. They also, while going to the park, took a certain courtesan with them. On account of her, being overcome by jealousy, they struck one another and caused blood to flow like a river. Then they were taken and carried back on litters. The Teacher, having finished his meal, came out of the city. The bhikkhus, seeing the Licchavis being carried away in that manner, said to the Teacher: 'Venerable sir, early this morning the Licchavi princes went out from the city adorned and arrayed like gods, but now, on account of one woman, they have met with this calamity.' The Teacher said: 'Bhikkhus, when sorrow or fear arises, it arises only in dependence on delight,' and having said this, he spoke this verse:

214.

214.

‘‘Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;

Ratiyā vippamuttassa, natthi soko kuto bhaya’’nti.

“From delight is born sorrow, from delight is born fear; for one freed from delight, there is no sorrow, whence fear?”

Tattha ratiyāti pañcakāmaguṇaratito, taṃ nissāyāti attho.

Therein, 'from delight' means from delight in the five strands of sensual pleasure; the meaning is that it arises in dependence on that.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Licchavīvatthu catutthaṃ.

The fourth story, the Story of the Licchavis, is concluded.

5. Anitthigandhakumāravatthu

5. The Story of the Young Man Anitthigandha

Kāmatoti imaṃ dhammadesanaṃ satthā jetavane viharanto anitthigandhakumāraṃ nāma ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with the words, 'From sensual desire,' concerning a young man named Anitthigandha.

So kira brahmalokā cutasatto sāvatthiyaṃ mahābhogakule nibbatto jātadivasato paṭṭhāya itthisamīpaṃ upagantuṃ na icchati, itthiyā gayhamāno rodati. Vatthacumbaṭakena naṃ gahetvā thaññaṃ pāyenti. So vayappatto mātāpitūhi, ‘‘tāta, āvāhaṃ te karissāmā’’ti vutte ‘‘na me itthiyā attho’’ti paṭikkhipitvā punappunaṃ yāciyamāno pañcasate suvaṇṇakāre pakkosāpetvā rattasuvaṇṇanikkhasahassaṃ dāpetvā ativiya pāsādikaṃ ghanakoṭṭimaṃ itthirūpaṃ kāretvā puna mātāpitūhi, ‘‘tāta, tayi āvāhaṃ akaronte kulavaṃso na patiṭṭhahissati, kumārikaṃ te ānessāmā’’ti vutte ‘‘tena hi sace me evarūpaṃ kumārikaṃ ānessatha, karissāmi vo vacana’’nti taṃ suvaṇṇarūpakaṃ dasseti. Athassa mātāpitaro abhiññāte brāhmaṇe pakkosāpetvā ‘‘amhākaṃ putto mahāpuñño, avassaṃ iminā saddhiṃ katapuññā [Pg.184] kumārikā bhavissati, gacchatha imaṃ suvaṇṇarūpakaṃ gahetvā evarūpaṃ kumārikaṃ āharathā’’ti pahiṇiṃsu. Te ‘‘sādhū’’ti cārikaṃ carantā maddaraṭṭhe sāgalanagaraṃ gatā. Tasmiñca nagare ekā soḷasavassuddesikā abhirūpā kumārikā ahosi, taṃ mātāpitaro sattabhūmikassa pāsādassūparimatale parivāsesuṃ. Tepi kho brāhmaṇā ‘‘sace idha evarūpā kumārikā bhavissati, imaṃ disvā ‘ayaṃ asukassa kulassa dhītā viya abhirūpā’ti vakkhantī’’ti taṃ suvaṇṇarūpakaṃ titthamagge ṭhapetvā ekamantaṃ nisīdiṃsu.

It is said that a being who had passed away from a brahma world was reborn in a family of great wealth in Sāvatthī. From the day of his birth, he did not wish to approach a woman; when held by a woman, he would cry. They had to hold him with a roll of cloth to make him drink milk. When he came of age, his parents said to him, 'Son, we will arrange a marriage for you.' He refused, saying, 'I have no need for a woman.' When they repeatedly urged him, he summoned five hundred goldsmiths, gave them a thousand nikkhas of red gold, and had them make an exceedingly lovely, solid-cast image of a woman. When his parents again said to him, 'Son, if you do not marry, our family line will not continue; we will bring you a maiden,' he showed them the golden image and said, 'Very well, if you can bring me a maiden of such a form, I will do as you say.' Then his parents summoned well-known brahmins and sent them off, saying: 'Our son is of great merit. There must be a maiden who has made merit together with him. Go, take this golden image and bring back a maiden of such a form.' Saying 'Very well,' they set out on tour and came to the city of Sāgala in the Madda country. In that city there was a beautiful sixteen-year-old maiden, whom her parents kept on the top floor of a seven-storied mansion. Those brahmins placed the golden image on the road to the bathing place and sat down to one side, thinking: 'If there is such a maiden here, people who see this image will say, "She is as beautiful as the daughter of such-and-such a family."

Athassa kumārikāya dhātī taṃ kumārikaṃ nhāpetvā sayampi nhāyitukāmā hutvā titthaṃ āgatā taṃ rūpakaṃ disvā ‘‘dhītā me’’ti saññāya ‘‘dubbinītāsi, idānevāhaṃ nhāpetvā nikkhantā, tvaṃ mayā puretaraṃ idhāgatāsī’’ti hatthena paharitvā thaddhabhāvañceva nibbikāratañca ñatvā ‘‘ahaṃ me, dhītāti saññamakāsiṃ, kiṃ nāmeta’’nti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā te, amma, dhītā’’ti pucchiṃsu. Ayaṃ mama dhītu santike kiṃ agghatīti? Tena hi te dhītaraṃ amhākaṃ dassehīti. Sā tehi saddhiṃ gehaṃ gantvā sāmikānaṃ ārocesi. Te brāhmaṇehi saddhiṃ katapaṭisammodanā dhītaraṃ otāretvā heṭṭhāpāsāde suvaṇṇarūpakassa santike ṭhapesuṃ. Suvaṇṇarūpakaṃ nippabhaṃ ahosi, kumārikā sappabhā ahosi. Brāhmaṇā taṃ tesaṃ datvā kumārikaṃ paṭicchāpetvā gantvā anitthigandhakumārassa mātāpitūnaṃ ārocayiṃsu. Te tuṭṭhamānasā ‘‘gacchatha, naṃ sīghaṃ ānethā’’ti mahantena sakkārena pahiṇiṃsu.

Then the maiden's nurse, having bathed the maiden and now wishing to bathe herself, came to the bathing place. Seeing the image, she perceived it to be her charge and said: 'You ill-behaved girl! I just bathed you and left, and you have come here before me!' She struck it with her hand, and realizing its hardness and impassiveness, she said, 'I mistook this for my daughter. What is this?' Then those brahmins asked her, 'Mother, do you have a daughter of such a form?' She replied, 'What is this thing worth in the presence of my daughter?' 'Then show us your daughter,' they said. She went home with them and informed her masters. After exchanging friendly greetings with the brahmins, the parents brought their daughter down and stood her beside the golden image in the lower part of the mansion. The golden image became lustreless, while the maiden was radiant. The brahmins gave the image to them, having accepted the maiden, and went and informed the parents of the young man Aniṭṭhagandha. With delighted minds, they sent them back with great honor, saying, 'Go, bring her quickly!'

Kumāropi taṃ pavattiṃ sutvā ‘‘kañcanarūpatopi kira abhirūpatarā dārikā atthī’’ti savanavaseneva sinehaṃ uppādetvā ‘‘sīghaṃ ānentū’’ti āha. Sāpi kho yānaṃ āropetvā ānīyamānā atisukhumālatāya yānugghātena samuppāditavātarogā antarāmaggeyeva kālamakāsi. Kumāropi ‘‘āgatā’’ti nirantaraṃ pucchati, tassa atisinehena pucchantassa sahasāva anārocetvā katipāhaṃ vikkhepaṃ katvā tamatthaṃ ārocayiṃsu. So ‘‘tathārūpāya nāma itthiyā saddhiṃ samāgamaṃ nālattha’’nti uppannadomanasso pabbatena viya sokadukkhena ajjhotthaṭo [Pg.185] ahosi. Satthā tassūpanissayaṃ disvā piṇḍāya caranto taṃ gehadvāraṃ agamāsi. Athassa mātāpitaro satthāraṃ antogehaṃ pavesetvā sakkaccaṃ parivisiṃsu. Satthā bhattakiccāvasāne ‘‘kahaṃ anitthigandhakumāro’’ti pucchi. ‘‘Eso, bhante, āhārūpacchedaṃ katvā antogabbhe nisinno’’ti. ‘‘Pakkosatha na’’nti. So āgantvā satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā ‘‘kiṃ nu kho, kumāra, balavasoko uppanno’’ti vutte, ‘‘āma, bhante, ‘evarūpā nāma itthī antarāmagge kālakatā’ti sutvā balavasoko uppanno, bhattampi me nacchādetī’’ti. Atha naṃ satthā ‘‘jānāsi pana tvaṃ, kumāra, kiṃ te nissāya soko uppanno’’ti? ‘‘Na jānāmi, bhante’’ti. ‘‘Kāmaṃ nissāya, kumāra, balavasoko uppanno, soko vā bhayaṃ vā kāmaṃ nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –

The young man, also hearing the news, thought, 'It seems there is a maiden even more beautiful than the golden image!' and by the power of hearing alone, he conceived an affection for her and said, 'Let them bring her quickly!' But as she was being brought, having been placed in a vehicle, due to her extreme delicacy, a wind-ailment arose in her from the jolting of the vehicle, and she died right on the way. The young man also kept asking, 'Has she arrived?' Because he was asking with such great affection, they did not inform him at once but created a diversion for a few days before telling him of the matter. He became grief-stricken, thinking, 'I did not get to have a union with such a woman!' and was overwhelmed by the misery of sorrow as if by a mountain. The Teacher, seeing his supporting condition for attainment, went to the door of his house while wandering for alms. Then his parents invited the Teacher inside the house and served him respectfully. At the conclusion of the meal, the Teacher asked, 'Where is the young man Aniṭṭhagandha?' 'Venerable sir, he has stopped eating and is sitting in his inner chamber.' 'Summon him.' He came, paid homage to the Teacher, and sat down to one side. When the Teacher asked, 'Young man, why has a powerful sorrow arisen in you?' he replied, 'Yes, venerable sir. When I heard that such a woman had died on the way, a powerful sorrow arose in me, and therefore food does not appeal to me.' Then the Teacher asked him, 'Young man, do you know dependent on what your sorrow has arisen?' 'I do not know, venerable sir.' 'Young man, a powerful sorrow has arisen in you dependent on sensual desire. For sorrow or fear arises dependent only on sensual desire.' Having said this, he spoke this verse:

215.

215.

‘‘Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;

Kāmato vippamuttassa, natthi soko kuto bhaya’’nti.

From sensual desire arises sorrow, from sensual desire arises fear; for one freed from sensual desire, there is no sorrow, so whence fear?

Tattha kāmatoti vatthukāmakilesakāmato, duvidhampetaṃ kāmaṃ nissāyāti attho.

Herein, 'from sensual desire' means from sensual desire for objects and sensual desire as a defilement. The meaning is that it arises in dependence on these two kinds of sensual desire.

Desanāvasāne anitthigandhakumāro sotāpattiphale patiṭṭhahi.

At the conclusion of the discourse, the young man Aniṭṭhagandha was established in the fruit of stream-entry.

Anitthigandhakumāravatthu pañcamaṃ.

The fifth story, the Story of the Young Man Aniṭṭhagandha, is concluded.

6. Aññatarabrāhmaṇavatthu

6. The Story of a Certain Brahmin

Taṇhāya jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse, 'From craving, it is born,' concerning a certain brahmin.

So kira micchādiṭṭhiko ekadivasaṃ nadītīraṃ gantvā khettaṃ sodheti. Satthā tassa upanissayasampattiṃ disvā tassa santikaṃ agamāsi. So satthāraṃ disvāpi sāmīcikammaṃ akatvā tuṇhī ahosi. Atha naṃ satthā puretaraṃ ālapitvā, ‘‘brāhmaṇa, kiṃ karosī’’ti āha. ‘‘Khettaṃ, bho gotama, sodhemī’’ti. Satthā ettakameva vatvā gato. Punadivasepi tassa khettaṃ kasituṃ āgatassa santikaṃ gantvā, ‘‘brāhmaṇa, kiṃ karosī’’ti pucchitvā ‘‘khettaṃ kasāmi, bho gotamā’’ti sutvā pakkāmi. Punadivasādīsupi tatheva gantvā pucchitvā, ‘‘bho gotama, khettaṃ vapāmi niddemi rakkhāmī’’ti [Pg.186] sutvā pakkāmi. Atha naṃ ekadivasaṃ brāhmaṇo āha – ‘‘bho gotama, tvaṃ mama khettasodhanadivasato paṭṭhāya āgato. Sace me sassaṃ sampajjissati, tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito dāni paṭṭhāya tvaṃ mama sahāyo’’ti.

It is said that a certain brahmin with wrong views went to the riverbank one day to cleanse a field. The Teacher, seeing his accomplishment of supporting conditions for spiritual attainment, approached him. Though he saw the Teacher, he remained silent, not performing any act of respect. Then the Teacher addressed him first, saying, "Brahmin, what are you doing?" "I am cleansing a field, Venerable Gotama," he replied. The Teacher, having said only that much, departed. On the next day as well, when the brahmin had come to plow his field, the Teacher approached him and asked, "Brahmin, what are you doing?" Hearing the reply, "I am plowing the field, Venerable Gotama," he departed. On the following days as well, the Teacher went to him in the same manner and asked, and upon hearing, "Venerable Gotama, I am sowing, watering, and guarding the field," he departed. Then one day, the brahmin said to him, "Venerable Gotama, you have been coming since the day I started cleansing my field. If my crop succeeds, I will make a share for you also. I will not eat it myself without giving to you. From now on, you are my friend."

Athassa aparena samayena sassaṃ sampajji, tassa ‘‘sampannaṃ me sassaṃ, sve dāni lāyāpessāmī’’ti lāyanatthaṃ kattabbakiccassa rattiṃ mahāmegho vassitvā sabbaṃ sassaṃ hari, khettaṃ tacchetvā ṭhapitasadisaṃ ahosi. Satthā pana paṭhamadivasaṃyeva ‘‘taṃ sassaṃ na sampajjissatī’’ti aññāsi. Brāhmaṇo pātova ‘‘khettaṃ olokessāmī’’ti gato tucchaṃ khettaṃ disvā uppannabalavasoko cintesi – ‘‘samaṇo gotamo mama khettasodhanakālato paṭṭhāya āgato, ahampi naṃ ‘imasmiṃ sasse nipphanne tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito paṭṭhāya dāni tvaṃ mama sahāyo’ti avacaṃ. Sopi me manoratho matthakaṃ na pāpuṇī’’ti āhārūpacchedaṃ katvā mañcake nipajji. Athassa satthā gehadvāraṃ agamāsi. So satthu āgamanaṃ sutvā ‘‘sahāyaṃ me ānetvā idha nisīdāpethā’’ti āha. Parijano tathā akāsi. Satthā nisīditvā ‘‘kahaṃ brāhmaṇo’’ti pucchitvā ‘‘gabbhe nipanno’’ti vutte ‘‘pakkosatha na’’nti pakkosāpetvā āgantvā ekamantaṃ nisinnaṃ āha ‘‘kiṃ, brāhmaṇā’’ti? Bho gotama, tumhe mama khettasodhanadivasato paṭṭhāya āgatā, ahampi ‘‘sasse nipphanne tumhākaṃ saṃvibhāgaṃ karissāmī’’ti avacaṃ. So me manoratho anipphanno, tena me soko uppanno, bhattampi me nacchādetīti. Atha naṃ satthā ‘‘jānāsi pana, brāhmaṇa, kiṃ te nissāya soko uppanno’’ti pucchitvā ‘‘na jānāmi, bho gotama, tvaṃ pana jānāsī’’ti vutte, ‘‘āma, brāhmaṇa, uppajjamāno soko vā bhayaṃ vā taṇhaṃ nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –

Then, at a later time, his crop succeeded. He thought, 'My crop has succeeded; now tomorrow I will have it harvested.' But after he had made all the necessary preparations for the harvest, that night a great rainstorm poured down and carried away all the crop, leaving the field as if it had been scraped clean. The Teacher, however, knew on the very first day, 'That crop will not succeed.' The brahmin went early in the morning, thinking, 'I will inspect the field.' Seeing the empty field, he was overwhelmed with strong sorrow and thought, 'The ascetic Gotama has come since the day I cleared my field. I even told him, “When this crop is produced, I will share it with you. Without giving to you, I myself will not eat. From now on, you are my friend.” But my wish did not reach its consummation.' Having stopped eating, he lay down on his bed. Then the Teacher went to his house door. Hearing of the Teacher’s arrival, he said, 'Bring my friend and have him sit here.' His attendants did so. The Teacher sat down and asked, 'Where is the brahmin?' When told, 'He is lying in his chamber,' he said, 'Call him.' They had him called, and when he came and sat to one side, the Teacher asked, 'What is it, brahmin?' 'Venerable Gotama, you have come since the day I cleared my field. I even told you, ‘When the crop is produced, I will share it with you.’ But my wish was not fulfilled, and so sorrow has arisen in me. Even food does not appeal to me.' Then the Teacher asked him, 'Brahmin, do you know dependent on what your sorrow has arisen?' 'I do not know, Venerable Gotama. But do you know?' 'Yes, brahmin. Arising sorrow or fear arises dependent on craving.' Having said this, he spoke this verse:

216.

216.

‘‘Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ;

Taṇhāya vippamuttassa, natthi soko kuto bhaya’’nti.

From craving, sorrow is born, from craving, fear is born; for one completely freed from craving, there is no sorrow, whence fear?

Tattha taṇhāyāti chadvārikāya taṇhāya, etaṃ taṇhaṃ nissāya uppajjatīti attho.

Therein, 'from craving' means because of craving at the six sense-doors; the meaning is that it arises dependent on this craving.

Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhahīti.

At the end of the discourse, the brahmin was established in the fruit of stream-entry.

Aññatarabrāhmaṇavatthu chaṭṭhaṃ.

The Story of a Certain Brahmin, the Sixth.

7. Pañcasatadārakavatthu

7. The Story of the Five Hundred Youths

Sīladassanasampannanti [Pg.187] imaṃ dhammadesanaṃ satthā veḷuvane viharanto antarāmagge pañcasatadārake ārabbha kathesi.

While dwelling in the Veḷuvana monastery, the Teacher delivered this Dhamma discourse beginning with 'Sīladassanasampannaṃ,' concerning five hundred youths on the road.

Ekadivasañhi satthā asītimahātherehi saddhiṃ pañcasatabhikkhuparivāro rājagahaṃ piṇḍāya pavisanto ekasmiṃ chaṇadivase pañcasate dārake pūvapacchiyo ukkhipāpetvā nagarā nikkhamma uyyānaṃ gacchante addasa. Tepi satthāraṃ vanditvā pakkamiṃsu, te ekaṃ bhikkhumpi ‘‘pūvaṃ gaṇhathā’’ti na vadiṃsu. Satthā tesaṃ gatakāle bhikkhū āha – ‘‘khādissatha, bhikkhave, pūve’’ti. ‘‘Kahaṃ bhante, pūvā’’ti? ‘‘Kiṃ na passatha te dārake pūvapacchiyo ukkhipāpetvā atikkante’’ti? ‘‘Bhante, evarūpā nāma dārakā kassaci pūvaṃ na dentī’’ti. ‘‘Bhikkhave, kiñcāpi ete maṃ vā tumhe vā pūvehi na nimantayiṃsu, pūvasāmiko pana bhikkhu pacchato āgacchati, pūve khāditvāva gantuṃ vaṭṭatī’’ti. Buddhānañhi ekapuggalepi issā vā doso vā natthi, tasmā imaṃ vatvā bhikkhusaṅghaṃ ādāya ekasmiṃ rukkhamūle chāyāya nisīdi. Dārakā mahākassapattheraṃ pacchato āgacchantaṃ disvā uppannasinehā pītivegena paripuṇṇasarīrā hutvā pacchiyo otāretvā theraṃ pañcapatiṭṭhitena vanditvā pūve pacchīhi saddhiṃyeva ukkhipitvā ‘‘gaṇhatha, bhante’’ti theraṃ vadiṃsu. Atha ne thero āha – ‘‘esa satthā bhikkhusaṅghaṃ gahetvā rukkhamūle nisinno, tumhākaṃ deyyadhammaṃ ādāya gantvā bhikkhusaṅghassa saṃvibhāgaṃ karothā’’ti. Te ‘‘sādhu, bhante’’ti nivattitvā therena saddhiṃyeva gantvā pūve datvā olokayamānā ekamante ṭhatvā paribhogāvasāne udakaṃ adaṃsu. Bhikkhū ujjhāyiṃsu ‘‘dārakehi mukholokanena bhikkhā dinnā, sammāsambuddhaṃ vā mahāthere vā pūvehi anāpucchitvā mahākassapattheraṃ disvā pacchīhi saddhiṃyeva ādāya āgamiṃsū’’ti. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, mama puttena mahākassapena sadiso bhikkhu devamanussānaṃ piyo hoti, te ca tassa catupaccayena pūjaṃ karontiyevā’’ti vatvā imaṃ gāthamāha –

Indeed, one day, the Teacher, accompanied by eighty great elders and a retinue of five hundred monks, entered Rājagaha for alms. On a certain festival day, he saw five hundred youths who, having had their cake-baskets carried, were leaving the city to go to the park. They paid homage to the Teacher and departed, but did not say, 'Take a cake,' to even a single monk. After they had gone, the Teacher said to the monks, 'Monks, will you eat cakes?' 'Venerable sir, where are the cakes?' 'Did you not see those youths who passed by, having had their cake-baskets carried?' 'Venerable sir, youths of that sort do not give cakes to anyone.' 'Monks, although they did not invite me or you with cakes, the owner of the cakes, a monk, is coming behind. It is proper to go only after having eaten the cakes.' Indeed, for Buddhas there is no envy or ill will towards any single individual. Therefore, having said this, he took the Saṅgha of monks and sat down in the shade at the foot of a tree. The youths, seeing the Elder Mahākassapa coming from behind, with affection arisen for him and their bodies filled with the force of joy, lowered their baskets, paid homage to the elder with the five-point prostration, and lifting up the cakes together with the baskets, said, 'Take them, venerable sir.' Then the elder said to them, 'Look, the Teacher is seated at the foot of a tree with the Saṅgha of monks. Take your offering and go distribute it among the Saṅgha of monks.' They replied, 'Very well, venerable sir,' turned back, and went with the elder. After giving the cakes, they stood aside watching. When the meal was over, they offered water. The monks complained, 'The youths gave alms with partiality. Without asking the Perfectly Enlightened One or the great elders about the cakes, upon seeing the Elder Mahākassapa, they came back, bringing the cakes along with the baskets.' Hearing their talk, the Teacher said, 'Monks, a monk like my son Mahākassapa is dear to devas and humans, and they indeed honor him with the four requisites.' Having said this, he spoke this verse:

217.

217.

‘‘Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piya’’nti.

A person endowed with virtue and vision, established in the Dhamma, a knower of the truths, who performs their own duty—such a one the people hold dear.

Tattha [Pg.188] sīladassanasampannanti catupārisuddhisīlena ceva maggaphalasampayuttena ca sammādassanena sampannaṃ. Dhammaṭṭhanti navavidhalokuttaradhamme ṭhitaṃ, sacchikatalokuttaradhammanti attho. Saccavedinanti catunnaṃ saccānaṃ soḷasahākārehi sacchikatattā saccañāṇena saccavedinaṃ. Attano kamma kubbānanti attano kammaṃ nāma tisso sikkhā, tā pūrayamānanti attho. Taṃ janoti taṃ puggalaṃ lokiyamahājano piyaṃ karoti, daṭṭhukāmo vanditukāmo paccayena pūjetukāmo hotiyevāti attho.

Herein, 'endowed with virtue and vision' means endowed with the fourfold purification virtue and with right vision associated with the path and fruition. 'Established in the Dhamma' means established in the ninefold supramundane Dhamma; the meaning is one who has realized the supramundane Dhamma. 'Knower of the truths' means one who knows the truths with the knowledge of the truths, because of having realized the four truths in their sixteen aspects. 'Performing one's own duty' means one's own duty is the three trainings; the meaning is one who is fulfilling them. 'That person the people hold dear' means the worldly populace holds that person dear; they desire to see, desire to pay homage, and indeed desire to honor them with the requisites.

Desanāvasāne sabbepi te dārakā sotāpattiphale patiṭṭhahiṃsūti.

At the end of the discourse, all those youths were established in the fruit of stream-entry.

Pañcasatadārakavatthu sattamaṃ.

The Story of the Five Hundred Youths: The Seventh.

8. Ekaanāgāmittheravatthu

8. The Story of a Certain Non-returning Elder

Chandajātoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anāgāmittheraṃ ārabbha kathesi.

While dwelling in Jetavana, the Teacher delivered this Dhamma discourse beginning with 'Chandajāto,' with reference to a certain non-returning elder.

Ekadivasañhi taṃ theraṃ saddhivihārikā pucchiṃsu – ‘‘atthi pana vo, bhante, visesādhigamo’’ti. Thero ‘‘anāgāmiphalaṃ nāma gahaṭṭhāpi pāpuṇanti, arahattaṃ pattakāleyeva tehi saddhiṃ kathessāmī’’ti harāyamāno kiñci akathetvāva kālakato suddhāvāsadevaloke nibbatti. Athassa saddhivihārikā roditvā paridevitvā satthu santikaṃ gantvā satthāraṃ vanditvā rodantāva ekamantaṃ nisīdiṃsu. Atha ne satthā ‘‘kiṃ, bhikkhave, rodathā’’ti āha. ‘‘Upajjhāyo no, bhante, kālakato’’ti. ‘‘Hotu, bhikkhave, mā cintayittha, dhuvadhammo nāmeso’’ti? ‘‘Āma, bhante, mayampi jānāma, apica mayaṃ upajjhāyaṃ visesādhigamaṃ pucchimhā, so kiñci akathetvāva kālakato, tenamha dukkhitā’’ti. Satthā, ‘‘bhikkhave, mā cintayittha, upajjhāyena vo anāgāmiphalaṃ pattaṃ, so ‘gihīpetaṃ pāpuṇanti, arahattaṃ patvāva nesaṃ kathessāmī’ti harāyanto tumhākaṃ kiñci akathetvā kālaṃ katvā suddhāvāse nibbatto, assāsatha, bhikkhave, upajjhāyo vo kāmesu appaṭibaddhacittataṃ patto’’ti vatvā imaṃ gāthamāha –

Indeed, one day, his pupils asked him: “Venerable sir, have you made any special attainment?” The elder, feeling ashamed, thought: “Even householders attain the fruit of non-returning; I will speak with them only when I have attained Arahantship.” Thus, he passed away without saying anything and was reborn in the Suddhāvāsa, the Pure Abodes. Then his pupils wept and lamented, went to the Teacher, paid homage to him, and sat down to one side, still weeping. The Teacher asked them: “Why, monks, are you weeping?” “Venerable sir, our preceptor has passed away.” “Let it be, monks, do not worry. This is a constant principle.” “Yes, venerable sir, we too know that. However, we asked our preceptor about his special attainment, and he passed away without saying anything. That is why we are sorrowful.” The Teacher said: “Monks, do not worry. Your preceptor attained the fruit of non-returning. Feeling ashamed, he thought, ‘Even laypeople attain this; I will tell them only after I have attained Arahantship.’ Thus he passed away without telling you anything and has been reborn in the Pure Abodes. Be comforted, monks. Your preceptor attained a mind that was not bound to sensual pleasures.” Having said this, he spoke this verse:

218.

218.

‘‘Chandajāto [Pg.189] anakkhāte, manasā ca phuṭo siyā;

Kāmesu ca appaṭibaddhacitto, uddhaṃsototi vuccatī’’ti.

When desire has arisen for the Undeclared, and one is pervaded by the mind, with a mind unbound to sensual pleasures, one is called an ‘upstream-goer.’

Tattha chandajātoti kattukāmatāvasena jātachando ussāhapatto. Anakkhāteti nibbāne. Tañhi ‘‘asukena kataṃ vā nīlādīsu evarūpaṃ vā’’ti avattabbatāya anakkhātaṃ nāma. Manasā ca phuṭo siyāti heṭṭhimehi tīhi maggaphalacittehi phuṭo pūrito bhaveyya. Appaṭibaddhacittoti anāgāmimaggavasena kāmesu appaṭibaddhacitto. Uddhaṃsototi evarūpo bhikkhu avihesu nibbattitvā tato paṭṭhāya paṭisandhivasena akaniṭṭhaṃ gacchanto uddhaṃsototi vuccati, tādiso vo upajjhāyoti attho.

Herein, 'chandajāto' (when desire has arisen) means that desire has arisen through the wish-to-do, that one has arrived at exertion. 'Anakkhāte' (for the Undeclared) means for Nibbāna. Indeed, it is called ‘undeclared’ because it cannot be spoken of as ‘made by so-and-so’ or ‘of such a form among blue things, etc.’ 'Manasā ca phuṭo siyā' (and one is pervaded by the mind) means one would be pervaded and filled by the consciousnesses of the three lower paths and fruits. 'Appaṭibaddhacitto' (with a mind unbound) means with a mind unbound to sensual pleasures by way of the path of non-returning. 'Uddhaṃsoto' (an ‘upstream-goer’): such a monk, having been reborn in the Aviha realm and proceeding from there by way of rebirth-linking to the Akaniṭṭha realm, is called an ‘upstream-goer.’ The meaning is: ‘Such was your preceptor.’

Desanāvasāne te bhikkhū arahattaphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those monks were established in the fruit of Arahantship, and the Dhamma discourse was also beneficial to the great assembly.

Ekaanāgāmittheravatthu aṭṭhamaṃ.

The Story of a Certain Non-Returning Elder, the eighth.

9. Nandiyavatthu

9. The Story of Nandiya

Cirappavāsinti imaṃ dhammadesanaṃ satthā isipatane viharanto nandiyaṃ ārabbha kathesi.

While dwelling at Isipatana, the Teacher spoke this Dhamma discourse, beginning with “Cirappavāsiṃ,” with reference to Nandiya.

Bārāṇasiyaṃ kira saddhāsampannassa kulassa nandiyo nāma putto ahosi, so mātāpitūnaṃ anurūpo saddhāsampanno saṅghupaṭṭhāko ahosi. Athassa mātāpitaro vayappattakāle sammukhagehato mātuladhītaraṃ revatiṃ nāma ānetukāmā ahesuṃ. Sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. Athassa mātā revatiṃ āha – ‘‘amma, tvaṃ imasmiṃ gehe bhikkhusaṅghassa nisajjanaṭṭhānaṃ upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle pattaṃ gahetvā nisīdāpetvā dhammakaraṇena pānīyaṃ parissāvetvā bhuttakāle patte dhova, evaṃ me puttassa ārādhitā bhavissasī’’ti. Sā tathā akāsi. Atha naṃ ‘‘ovādakkhamā jātā’’ti puttassa ārocetvā tena sādhūti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu.

In Bārāṇasī, it is said, there was a son named Nandiya, born to a family endowed with faith. He was a suitable son to his parents, endowed with faith, and a supporter of the Saṅgha. When he came of age, his parents wished to bring his maternal cousin named Revatī from the house opposite to be his wife. But she was faithless and ungenerous, and Nandiya did not want her. Then his mother said to Revatī: “My dear, in this house, you should plaster the sitting place for the Saṅgha of monks, prepare the seats, set out the bowl-stands, and when the monks arrive, take their bowls, have them seated, strain water with a water strainer, and wash their bowls after they have eaten. In this way you will be pleasing to my son.” She did so. Then, having informed their son, “She has become amenable to advice,” and he having agreed, saying, “Very well,” they fixed a day and arranged the wedding.

Atha [Pg.190] naṃ nandiyo āha – ‘‘sace bhikkhusaṅghañca mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī’’ti. Sā ‘‘sādhū’’ti paṭissuṇitvā katipāhaṃ saddhā viya hutvā bhattāraṃ upaṭṭhahantī dve putte vijāyi. Nandiyassāpi mātāpitaro kālamakaṃsu, gehe sabbissariyaṃ tassāyeva ahosi. Nandiyopi mātāpitūnaṃ kālakiriyato paṭṭhāya mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi. Kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. So aparabhāge satthu dhammadesanaṃ sutvā āvāsadāne ānisaṃsaṃ sallakkhetvā isipatane mahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā taṃ āvāsaṃ niyyādento buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā tathāgatassa dakkhiṇodakaṃ adāsi. Satthu hatthe dakkhiṇodakapatiṭṭhānena saddhiṃyeva tāvatiṃsadevaloke sabbadisāsu dvādasayojaniko uddhaṃ yojanasatubbedho sattaratanamayo nārīgaṇasampanno dibbapāsādo uggacchi.

Then Nandiya said to her: “If you will attend upon the Saṅgha of monks and my parents, you will be able to live in this house. Be heedful.” She agreed, saying, “Very well.” For a few days she acted as if she were faithful, and while attending upon her husband, she gave birth to two sons. Nandiya’s parents also passed away, and all authority in the household became hers alone. From the time of his parents’ passing, Nandiya became a great almsgiver and established the giving of alms to the Saṅgha of monks. He also set up a continuous provision of cooked food at his house gate for the destitute, travelers, and others. Later, having heard a Dhamma discourse from the Teacher and noted the benefits of the gift of a dwelling, he had a four-gabled hall adorned with four chambers built in the great monastery at Isipatana. Having had it furnished with beds, chairs, and other requisites, and dedicating that dwelling, he gave alms to the Saṅgha of monks with the Buddha at its head and poured the water of dedication for the Tathāgata. At the very moment the water of dedication was established in the Teacher’s hand, a divine mansion arose in the Tāvatiṃsa deva world, made of the seven kinds of gems, twelve yojanas in all directions and a hundred yojanas high, complete with a retinue of celestial nymphs.

Athekadivase mahāmoggallānatthero devacārikaṃ gantvā tassa pāsādassa avidūre ṭhito attano santike āgate devaputte pucchi – ‘‘kasseso accharāgaṇaparivuto dibbapāsādo nibbatto’’ti. Athassa devaputtā vimānasāmikaṃ ācikkhantā āhaṃsu – ‘‘bhante, yena nandiyena nāma gahapatiputtena isipatane satthu vihāraṃ kāretvā dinno, tassatthāya etaṃ vimānaṃ nibbatta’’nti. Accharāsaṅghopi naṃ disvā pāsādato orohitvā āha – ‘‘bhante, mayaṃ ‘nandiyassa paricārikā bhavissāmā’ti idha nibbattā, taṃ pana apassantī ativiya ukkaṇṭhitamhā, mattikapātiṃ bhinditvā suvaṇṇapātigahaṇaṃ viya manussasampattiṃ jahitvā dibbasampattigahaṇaṃ, idhāgamanatthāya naṃ vadeyyāthā’’ti. Thero tato āgantvā satthāraṃ upasaṅkamitvā pucchi – ‘‘nibbattati nu kho, bhante, manussaloke ṭhitānaṃyeva katakalyāṇānaṃ dibbasampattī’’ti. ‘‘Moggallāna, nanu te devaloke nandiyassa nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī’’ti. ‘‘Evaṃ, bhante, nibbattatī’’ti.

Then one day, the Venerable Mahāmoggallāna, while touring the deva worlds, stood not far from that mansion. He asked the devas who approached him: “For whom has this divine mansion, surrounded by a host of celestial nymphs, arisen?” Then, wishing to inform him of the mansion’s owner, the devas said: “Venerable sir, this mansion has arisen for the sake of the householder’s son named Nandiya, by whom a monastery was built for the Teacher at Isipatana and given as an offering.” The host of nymphs also saw him, and descending from the mansion, they said: “Venerable sir, we have been reborn here thinking, ‘We will be Nandiya’s attendants.’ But not seeing him, we are greatly distressed. Just as one might break an earthen bowl to take a golden one, so should one abandon human fortune to take divine fortune. Please tell him to come here.” The elder then returned from there, approached the Teacher, and asked: “Venerable sir, does divine fortune arise for those who have done good deeds while still remaining in the human world?” “Moggallāna, did you not see for yourself the divine fortune that has arisen for Nandiya in the deva world? Why do you ask me?” “Yes, venerable sir, it does arise.”

Atha naṃ satthā ‘‘moggallānaṃ kiṃ nāmetaṃ kathesi. Yathā hi cirappavuṭṭhaṃ puttaṃ vā bhātaraṃ vā vippavāsato āgacchantaṃ gāmadvāre ṭhito kocideva [Pg.191] disvā vegena gehaṃ āgantvā ‘asuko nāma āgato’ti āroceyya, athassa ñātakā haṭṭhapahaṭṭhā vegena nikkhamitvā ‘āgatosi, tāta, arogosi, tātā’ti taṃ abhinandeyyuṃ, evameva idha katakalyāṇaṃ itthiṃ vā purisaṃ vā imaṃ lokaṃ jahitvā paralokaṃ gataṃ dasavidhaṃ dibbapaṇṇākāraṃ ādāya ‘ahaṃ purato, ahaṃ purato’ti paccuggantvā devatā abhinandantī’’ti vatvā imā gāthā abhāsi –

Then the Teacher said to him: “Moggallāna, why do you say this? Just as when a son or a brother who has been away for a long time is returning from abroad, someone standing at the village gate sees him, goes quickly to the house, and announces, ‘So-and-so has arrived!’ Then his kinsmen, joyful and elated, would rush out and welcome him, saying: ‘Have you returned, my dear? Are you well, my dears?’ Even so, when a man or a woman who has done good deeds in this world departs and goes to the next world, the devas welcome them, taking ten kinds of divine presents and going out to meet them, each saying, ‘I first, I first!’” Having said this, he spoke these verses:

219.

219.

‘‘Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

Ñātimittā suhajjā ca, abhinandanti āgataṃ.

A person long away from home, returning safely from afar—kinsmen, friends, and dear ones welcome him on his return.

220.

220.

‘‘Tatheva katapuññampi, asmā lokā paraṃ gataṃ;

Puññāni paṭigaṇhanti, piyaṃ ñātīva āgata’’nti.

Even so, when one who has done merit goes from this world to the next, one’s merits receive him, like kinsmen welcoming a dear one on his return.

Tattha cirappavāsinti cirappavuṭṭhaṃ. Dūrato sotthimāgatanti vaṇijjaṃ vā rājaporisaṃ vā katvā laddhalābhaṃ nipphannasampattiṃ anupaddavena dūraṭṭhānato āgataṃ. Ñātimittā suhajjā cāti kulasambandhavasena ñātī ca sandiṭṭhādibhāvena mittā ca suhadayabhāvena suhajjā ca. Abhinandanti āgatanti naṃ disvā āgatanti vacanamattena vā añjalikaraṇamattena vā gehasampattaṃ pana nānappakārapaṇṇākārābhiharaṇavasena abhinandanti. Tathevāti tenevākārena katapuññampi puggalaṃ imasmā lokā paralokaṃ gataṃ dibbaṃ āyuvaṇṇasukhayasaādhipateyyaṃ, dibbaṃ rūpasaddagandharasaphoṭṭhabbanti imaṃ dasavidhaṃ paṇṇākāraṃ ādāya mātāpituṭṭhāne ṭhitāni puññāni abhinandantāni paṭiggaṇhanti. Piyaṃ ñātīvāti idhaloke piyañātakaṃ āgataṃ sesañātakā viyāti attho.

Herein, 'long absent' means having been away for a long time. 'Returning safe from afar' refers to one who, having engaged in trade or royal service, has gained profit, achieved success, and returned from a distant place without mishap. 'Kinsmen, friends, and dear ones': kinsmen are so by family connection; friends are so by way of being companions and so on; dear ones are so by way of good-heartedness. 'Welcome him on his return': they welcome him just by seeing him and by words of welcome or by a gesture of reverence, but when he has reached home they welcome him by bringing various kinds of presents. 'Even so': in the same way, when a person who has done merit goes from this world to the next, their merits, standing in the place of mother and father, receive them with rejoicing, bringing these ten kinds of presents: divine lifespan, beauty, happiness, fame, and sovereignty, and divine sights, sounds, smells, tastes, and tangibles. 'Like a dear kinsman': the meaning is, just as in this world the other kinsmen welcome a dear kinsman who has returned.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Nandiyavatthu navamaṃ.

The ninth, the Story of Nandiya, is concluded.

Piyavaggavaṇṇanā niṭṭhitā.

The Explanation of the Chapter on the Beloved is finished.

Soḷasamo vaggo.

The Sixteenth Chapter is finished.

17. Kodhavaggo

17. The Chapter on Anger

1. Rohinīkhattiyakaññāvatthu

1. The Story of the Khattiya Maiden Rohinī

Kodhaṃ [Pg.192] jaheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto rohiniṃ nāma khattiyakaññaṃ ārabbha kathesi.

While dwelling at the Nigrodhārāma, the Teacher delivered this Dhamma discourse concerning a Khattiya maiden named Rohinī, which begins with the verse, 'One should give up anger...'

Ekasmiṃ kira samaye āyasmā anuruddho pañcasatehi bhikkhūhi saddhiṃ kapilavatthuṃ agamāsi. Athassa ñātakā ‘‘thero āgato’’ti sutvā therassa santikaṃ agamaṃsu ṭhapetvā rohiniṃ nāma therassa bhaginiṃ. Thero ñātake pucchi ‘‘kahaṃ, rohinī’’ti? ‘‘Gehe, bhante’’ti. ‘‘Kasmā idha nāgatā’’ti? ‘‘Sarīre tassā chavirogo uppannoti lajjāya nāgatā, bhante’’ti. Thero ‘‘pakkosatha na’’nti pakkosāpetvā paṭakañcukaṃ paṭimuñcitvā āgataṃ evamāha – ‘‘rohini, kasmā nāgatāsī’’ti? ‘‘Sarīre me, bhante, chavirogo uppanno, tasmā lajjāya nāgatāmhī’’ti. ‘‘Kiṃ pana te puññaṃ kātuṃ na vaṭṭatī’’ti? ‘‘Kiṃ karomi, bhante’’ti? ‘‘Āsanasālaṃ kārehī’’ti. ‘‘Kiṃ gahetvā’’ti? ‘‘Kiṃ te pasādhanabhaṇḍakaṃ natthī’’ti? ‘‘Atthi, bhante’’ti. ‘‘Kiṃ mūla’’nti? ‘‘Dasasahassamūlaṃ bhavissatī’’ti. ‘‘Tena hi taṃ vissajjetvā āsanasālaṃ kārehī’’ti. ‘‘Ko me, bhante, kāressatī’’ti? Thero samīpe ṭhitañātake oloketvā ‘‘tumhākaṃ bhāro hotū’’ti āha. ‘‘Tumhe pana, bhante, kiṃ karissathā’’ti? ‘‘Ahampi idheva bhavissāmī’’ti. ‘‘Tena hi etissā dabbasambhāre āharathā’’ti. Te ‘‘sādhu, bhante’’ti āhariṃsu.

At one time, it is said, the Venerable Anuruddha went to Kapilavatthu with five hundred monks. Then his relatives, hearing, 'The elder has come,' went to the elder, with the exception of the elder's sister named Rohinī. The elder asked his relatives, 'Where is Rohinī?' 'At home, venerable sir.' 'Why has she not come here?' 'A skin disease has arisen on her body, venerable sir, so out of shame she has not come.' The elder had her summoned. When she came, having covered herself with a cloak, he said to her: 'Rohinī, why did you not come?' 'A skin disease has arisen on my body, venerable sir, so out of shame I did not come.' 'But is it not proper for you to make merit?' 'What can I do, venerable sir?' 'Have an assembly hall built.' 'With what?' 'Do you not have any ornaments?' 'I do, venerable sir.' 'What is their value?' 'They would be worth ten thousand.' 'Then give them up and have an assembly hall built.' 'Who will build it for me, venerable sir?' The elder looked at the relatives standing nearby and said, 'Let that be your responsibility.' 'But what will you do, venerable sir?' 'I too will remain right here to provide guidance.' 'Then bring the materials for this hall.' They said, 'Very well, venerable sir,' and brought them.

Thero āsanasālaṃ saṃvidahanto rohiniṃ āha – ‘‘dvibhūmikaṃ āsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ nibaddhaṃ sammajjitvā āsanāni paññāpehi, nibaddhaṃ pānīyaghaṭe upaṭṭhāpehī’’ti. Sā ‘‘sādhu, bhante’’ti pasādhanabhaṇḍakaṃ vissajjetvā dvibhūmikaāsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ sammajjanādīni akāsi. Nibaddhaṃ bhikkhū nisīdanti. Athassā āsanasālaṃ sammajjantiyāva chavirogo milāyi. Sā āsanasālāya niṭṭhitāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā āsanasālaṃ pūretvā nisinnassa buddhappamukhassa [Pg.193] bhikkhusaṅghassa paṇītaṃ khādanīyaṃ bhojanīyaṃ adāsi. Satthā katabhattakicco ‘‘kassetaṃ dāna’’nti pucchi. ‘‘Bhaginiyā me, bhante, rohiniyā’’ti. ‘‘Sā pana kaha’’nti? ‘‘Gehe, bhante’’ti. ‘‘Pakkosatha na’’nti? Sā āgantuṃ na icchi. Atha naṃ satthā anicchamānampi pakkosāpesiyeva. Āgantvā ca pana vanditvā nisinnaṃ āha – ‘‘rohini, kasmā nāgamitthā’’ti? ‘‘Sarīre me, bhante, chavirogo atthi, tena lajjamānā nāgatāmhī’’ti. ‘‘Jānāsi pana kiṃ te nissāya esa uppanno’’ti? ‘‘Na jānāmi, bhante’’ti. ‘‘Tava kodhaṃ nissāya uppanno eso’’ti. ‘‘Kiṃ pana me, bhante, kata’’nti? ‘‘Tena hi suṇāhī’’ti. Athassā satthā atītaṃ āhari.

The elder, while organizing the work for the assembly hall, said to Rohinī: 'Have a two-story assembly hall built. From the time the planks are laid for the upper floor, you should regularly sweep the lower hall, set out the seats, and keep water pots ready.' She replied, 'Very well, venerable sir.' Having given up her ornaments, she had a two-story assembly hall built. From the time the planks were laid for the upper floor, she performed the duties of sweeping the lower hall and so on; the monks would sit there regularly. While she was sweeping the assembly hall, her skin disease faded. When the assembly hall was completed, she invited the monastic Saṅgha headed by the Buddha. When they had filled the hall and were seated, she served the monastic Saṅgha headed by the Buddha with fine food. After he had finished his meal, the Teacher asked, 'Whose gift is this?' 'It is from my sister Rohinī, venerable sir.' 'But where is she?' 'At home, venerable sir.' 'Summon her.' She did not want to come, but the Teacher had her summoned anyway, even against her will. When she arrived, she paid homage and sat down. The Teacher asked her: 'Rohinī, why did you not come?' 'Venerable sir, I have a skin disease on my body, so I was ashamed and did not come.' 'Do you know on account of what this arose for you?' 'I do not know, venerable sir.' 'This arose on account of your anger.' 'But what did I do, venerable sir?' 'Then listen.' And the Teacher related a story of the past.

Atīte bārāṇasirañño aggamahesī ekissā rañño nāṭakitthiyā āghātaṃ bandhitvā ‘‘dukkhamassā uppādessāmī’’ti cintetvā mahākacchuphalāni āharāpetvā taṃ nāṭakitthiṃ attano santikaṃ pakkosāpetvā yathā sā na jānāti, evamassā sayane ceva pāvārakojavādīnañca antaresu kacchucuṇṇāni ṭhapāpesi, keḷiṃ kurumānā viya tassā sarīrepi okiri. Taṃ khaṇaṃyeva tassā sarīraṃ uppakkuppakkaṃ gaṇḍāgaṇḍajātaṃ ahosi. Sā kaṇḍuvantī gantvā sayane nipajji, tatrāpissā kacchucuṇṇehi khādiyamānāya kharatarā vedanā uppajji. Tadā aggamahesī rohinī ahosīti.

In the past, the chief queen of the king of Bārāṇasī conceived ill will towards one of the king's dancing girls. Thinking, 'I will cause her suffering,' she had many cowhage pods brought. She then summoned the dancing girl to her and, so that she would not know, had powder from the pods placed in her bed and between her cloak, carpets, and other coverings. As if in jest, she also sprinkled some on her body. Instantly, her body became covered with pustules and rashes. Itching, she went and lay down on her bed, where an even sharper pain arose as she was tormented by the powder from the pods. At that time, Rohinī was that chief queen.

Satthā imaṃ atītaṃ āharitvā, ‘‘rohini, tadā tayāvetaṃ kammaṃ kataṃ. Appamattakopi hi kodho vā issā vā kātuṃ na yuttarūpo evā’’ti vatvā imaṃ gāthamāha –

Having related this story of the past, the Teacher said: 'Rohinī, that deed was done by you then. It is never proper to indulge in even the slightest anger or jealousy.' Then he spoke this verse:

221.

221.

‘‘Kodhaṃ jahe vippajaheyya mānaṃ,Saṃyojanaṃ sabbamatikkameyya;

Taṃ nāmarūpasmimasajjamānaṃ,Akiñcanaṃ nānupatanti dukkhā’’ti.

One should give up anger, abandon pride, and overcome all fetters. Sufferings do not befall one who, possessing nothing, is not attached to name-and-form.

Tattha kodhanti sabbākārampi kodhaṃ navavidhampi mānaṃ jaheyya. Saṃyojananti kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya. Asajjamānanti alaggamānaṃ. Yo hi ‘‘mama rūpaṃ mama vedanā’’tiādinā nayena nāmarūpaṃ paṭiggaṇhāti, tasmiñca bhijjamāne socati vihaññati[Pg.194], ayaṃ nāmarūpasmiṃ sajjati nāma. Evaṃ aggaṇhanto avihaññanto na sajjati nāma. Taṃ puggalaṃ evaṃ asajjamānaṃ rāgādīnaṃ abhāvena akiñcanaṃ dukkhā nāma nānupatantīti attho. Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Rohinīpi sotāpattiphale patiṭṭhitā, taṅkhaṇaññevassā sarīraṃ suvaṇṇavaṇṇaṃ ahosi.

Herein, by 'anger' is meant: one should abandon all kinds of anger and also the nine kinds of pride. By 'all fetters' is meant: one should overcome all ten kinds of fetters, beginning with the fetter of sensual lust. By 'unattached' is meant not clinging. Indeed, one who grasps name-and-form in the manner, 'This is my form, this is my feeling,' and so on, grieves and is distressed when it perishes; such a one is said to be attached to name-and-form. One who does not grasp it thus and is not distressed is said to be unattached. The meaning is that sufferings do not pursue such a person, who is thus unattached and, through the absence of lust and so on, is one who has nothing. At the conclusion of the discourse, many attained the fruit of stream-entry and so on. Rohinī, too, was established in the fruit of stream-entry, and at that very moment her body became the color of gold.

Sā tato cutā tāvatiṃsabhavane catunnaṃ devaputtānaṃ sīmantare nibbattitvā pāsādikā rūpasobhaggappattā ahosi. Cattāropi devaputtā taṃ disvā uppannasinehā hutvā ‘‘mama sīmāya anto nibbattā, mama sīmāya anto nibbattā’’ti vivadantā sakkassa devarañño santikaṃ gantvā, ‘‘deva, imaṃ no nissāya aḍḍo uppanno, taṃ vinicchināthā’’ti āhaṃsu. Sakkopi taṃ oloketvāva uppannasineho hutvā evamāha – ‘‘imāya vo diṭṭhakālato paṭṭhāya kathaṃ cittāni uppannānī’’ti. Atheko āha – ‘‘mama tāva uppannacittaṃ saṅgāmabheri viya sannisīdituṃ nāsakkhī’’ti. Dutiyo ‘‘mama cittaṃ pabbatanadī viya sīghaṃ pavattatiyevā’’ti. Tatiyo ‘‘mama imissā diṭṭhakālato paṭṭhāya kakkaṭassa viya akkhīni nikkhamiṃsū’’ti. Catuttho ‘‘mama cittaṃ cetiye ussāpitadhajo viya niccalaṃ ṭhātuṃ nāsakkhī’’ti. Atha ne sakko āha – ‘‘tātā, tumhākaṃ tāva cittāni pasayharūpāni, ahaṃ pana imaṃ labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī’’ti. Devaputtā, ‘‘mahārāja, tumhākaṃ maraṇena attho natthī’’ti taṃ sakkassa vissajjetvā pakkamiṃsu. Sā sakkassa piyā ahosi manāpā. ‘‘Asukakīḷaṃ nāma gacchāmā’’ti vutte sakko tassā vacanaṃ paṭikkhipituṃ nāsakkhīti.

Having passed away from there, she was reborn in the Tāvatiṃsa heaven within the boundaries of four devaputtas, and became lovely and attained the highest beauty. Seeing her, the four devaputtas, too, were filled with love and, quarreling, 'She was born within my boundary! She was born within my boundary!' they went to Sakka, king of the devas, and said: 'O Deva, a dispute has arisen among us on account of this one; please adjudicate it.' Sakka, too, was filled with love the very moment he saw her and said thus: 'From the time you saw this one, how did your minds arise?' Then one said: 'My arisen mind could not settle down, like a battle drum.' The second said: 'My mind just flowed swiftly, like a mountain river.' The third said: 'For me, from the time I saw this one, my eyes came out like a crab's.' The fourth said: 'My mind could not stand still, like a banner hoisted on a cetiya.' Then Sakka said to them: 'Dears, your minds are still of a nature that can be overcome. As for me, if I get this one, I will live; if I do not get her, my death will occur.' The devaputtas said, 'Great King, there is no need for your death,' and relinquishing her to Sakka, they departed. She became dear and pleasing to Sakka. When she said, 'Let us go to such-and-such a pleasure-ground,' Sakka was unable to refuse her word.

Rohinīkhattiyakaññāvatthu paṭhamaṃ.

The first story, that of the Khattiya maiden Rohinī, is finished.

2. Aññatarabhikkhuvatthu

2. The Story of a Certain Monk

Yo ve uppatitanti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

The Teacher delivered this Dhamma teaching beginning with 'Yo ve uppatitaṃ...' concerning a certain monk, while dwelling at the Aggāḷava Shrine.

Satthārā [Pg.195] hi bhikkhusaṅghassa senāsane anuññāte rājagahaseṭṭhiādīhi senāsanesu kariyamānesu eko āḷaviko bhikkhu attano senāsanaṃ karonto ekaṃ manāparukkhaṃ disvā chindituṃ ārabhi. Tattha pana nibbattā ekā taruṇaputtā devatā puttaṃ aṅkenādāya ṭhitā yāci ‘‘mā me, sāmi, vimānaṃ chindi, na sakkhissāmi puttaṃ ādāya anāvāsā vicaritu’’nti. So ‘‘ahaṃ aññatra īdisaṃ rukkhaṃ na labhissāmī’’ti tassā vacanaṃ nādiyi. Sā ‘‘imampi tāva dārakaṃ oloketvā oramissatī’’ti puttaṃ rukkhasākhāya ṭhapesi. Sopi bhikkhu ukkhipitaṃ pharasuṃ sandhāretuṃ asakkonto dārakassa bāhuṃ chindi, devatā uppannabalavakodhā ‘‘paharitvā naṃ māressāmī’’ti ubho hatthe ukkhipitvā evaṃ tāva cintesi – ‘‘ayaṃ bhikkhu sīlavā. Sacāhaṃ imaṃ māressāmi, nirayagāminī bhavissāmi. Sesadevatāpi attano rukkhaṃ chindante bhikkhū disvā ‘asukadevatāya evaṃ nāma mārito bhikkhū’ti maṃ pamāṇaṃ katvā bhikkhū māressanti. Ayañca sasāmiko bhikkhu, sāmikasseva naṃ kathessāmī’’ti ukkhittahatthe apanetvā rodamānā satthu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ satthā ‘‘kiṃ devate’’ti āha. Sā, ‘‘bhante, tumhākaṃ me sāvakena idaṃ nāma kataṃ, ahampi naṃ māretukāmā hutvā idaṃ nāma cintetvā amāretvāva idhāgatā’’ti sabbaṃ taṃ pavattiṃ vitthārato ārocesi.

Indeed, when the Teacher had permitted dwellings for the Sangha of monks, and when dwellings were being built in Rājagaha by the treasurer and others, a monk from Āḷavī, while making his own dwelling, saw a delightful tree and began to cut it down. Now, living in that tree was a deity with a young child. Holding the child on her hip, she stood and begged, “Sir, do not cut down my mansion; I will not be able to wander without a home, carrying my child.” He, thinking, “I will not find another tree like this,” disregarded her words. She, thinking, “Perhaps he will stop if he sees this child,” placed the child on a branch of the tree. That monk, unable to check the raised axe, cut off the child’s arm. The deity, with powerful anger having arisen, raised both her hands, thinking, “I will strike and kill him!” But then she considered: “This monk is virtuous. If I kill him, I will be one who goes to hell. And other deities, seeing monks cutting down their trees, will take me as an example, thinking, ‘A certain deity killed a monk in this way,’ and they will kill monks. And this monk has a master; I will report the matter to his master.” So, lowering her raised hands and weeping, she went to the Teacher’s presence. Having paid homage, she stood to one side. Then the Teacher asked her, “What is it, deity?” She said, “Lord, your disciple has done such and such to me, and though I wanted to kill him, having considered this, I came here without killing him.” And she related all that occurred in detail.

Satthā taṃ sutvā ‘‘sādhu, sādhu devate, sādhu te kataṃ evaṃ uggataṃ kopaṃ bhantaṃ rathaṃ viya niggaṇhamānāyā’’ti vatvā imaṃ gāthamāha –

Hearing this, the Teacher said, "Good, good, O deity! It is good that you have acted thus, restraining your rising anger like a runaway chariot." Then he spoke this verse:

222.

222.

‘‘Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano’’ti.

He who restrains arisen anger as a runaway chariot, him I call a charioteer; others only hold the reins.

Tattha uppatitanti uppannaṃ. Rathaṃ bhantaṃ vāti yathā nāma cheko sārathi ativegena dhāvantaṃ rathaṃ niggaṇhitvā yathicchakaṃ ṭhapeti, evaṃ yo puggalo uppannaṃ kodhaṃ vāraye niggaṇhituṃ sakkoti. Tamahanti taṃ ahaṃ sārathiṃ brūmi. Itaro janoti itaro pana rājauparājādīnaṃ rathasārathijano rasmiggāho nāma hoti, na uttamasārathīti.

Therein, 'uppatitaṃ' means arisen. 'Rathaṃ bhantaṃ va'—just as a skilled charioteer, restraining a chariot running at excessive speed, stops it at will, so too is a person who is able to restrain and stop arisen anger. 'Tamahaṃ'—that one I call a charioteer. 'Itaro jano'—but another person, a charioteer for kings, crown princes, and so on, is merely called a 'rein-holder,' not a supreme charioteer.

Desanāvasāne [Pg.196] devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the teaching, the deity was established in the fruition of stream-entry, and the Dhamma discourse was also beneficial for the assembled crowd.

Devatā pana sotāpannā hutvāpi rodamānā aṭṭhāsi. Atha naṃ satthā ‘‘kiṃ devate’’ti pucchitvā, ‘‘bhante, vimānaṃ me naṭṭhaṃ, idāni kiṃ karissāmī’’ti vutte, ‘‘alaṃ devate, mā cintayi, ahaṃ te vimānaṃ dassāmī’’ti jetavane gandhakuṭisamīpe purimadivase cutadevataṃ ekaṃ rukkhaṃ apadisanto ‘‘amukasmiṃ okāse rukkho vivitto, tattha upagacchā’’ti āha. Sā tattha upagañchi. Tato paṭṭhāya ‘‘buddhadattiyaṃ imissā vimāna’’nti mahesakkhadevatāpi āgantvā taṃ cāletuṃ nāsakkhiṃsu. Satthā taṃ atthuppattiṃ katvā bhikkhūnaṃ bhūtagāmasikkhāpadaṃ paññāpesīti.

But the deity, even though she had become a stream-enterer, stood weeping. Then the Teacher asked her, “What is it, deity?” When she replied, “Lord, my mansion has been destroyed. What shall I do now?” the Teacher said, “Enough, deity, do not worry. I will give you a mansion.” Pointing out a tree near the Gandhakuti in Jetavana where a deity had passed away the previous day, he said, “In such-and-such a place a tree is vacant; go there.” She went there. From that day onward, even powerful deities who came were unable to dislodge her, on the grounds that, “This is her mansion, a gift from the Buddha.” The Teacher, making this incident the occasion, laid down the training rule concerning plants for the monks.

Aññatarabhikkhuvatthu dutiyaṃ.

The second story, the Story of a Certain Monk, is finished.

3. Uttarāupāsikāvatthu

3. The Story of the Lay Follower Uttarā

Akkodhena jine kodhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uttarāya gehe katabhattakicco uttaraṃ upāsikaṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana monastery, having finished his meal in the house of Uttarā, spoke this Dhamma teaching concerning the laywoman Uttarā, beginning with 'Akkodhena jine kodhaṃ'.

Tatrāyamanupubbī kathā – rājagahe kira sumanaseṭṭhiṃ nissāya puṇṇo nāma daliddo bhatiṃ katvā jīvati. Tassa bhariyā ca uttarā nāma dhītā cāti dveyeva gehamānusakā. Athekadivasaṃ ‘‘sattāhaṃ nakkhattaṃ kīḷitabba’’nti rājagahe ghosanaṃ kariṃsu. Taṃ sutvā sumanaseṭṭhi pātova āgataṃ puṇṇaṃ āmantetvā, ‘‘tāta, amhākaṃ parijano nakkhattaṃ kīḷitukāmo, tvaṃ kiṃ nakkhattaṃ kīḷissasi, udāhu bhatiṃ karissasī’’ti āha. ‘‘Sāmi, nakkhattaṃ nāma sadhanānaṃ hoti, mama pana gehe svātanāya yāgutaṇḍulampi natthi, kiṃ me nakkhattena, goṇe labhanto kasituṃ gamissāmī’’ti. ‘‘Tena hi goṇe gaṇhāhī’’ti. So balavagoṇe ca naṅgalañca gahetvā, ‘‘bhadde, nāgarā nakkhattaṃ kīḷanti, ahaṃ daliddatāya bhatiṃ kātuṃ gamissāmi, mayhampi tāva ajja dviguṇaṃ nivāpaṃ pacitvā bhattaṃ āhareyyāsī’’ti bhariyaṃ vatvā khettaṃ agamāsi.

Herein, this is the sequential account: In Rājagaha, it is said, a poor man named Puṇṇa made his living by working for wages, relying on the merchant Sumana. His wife and his daughter named Uttarā, only these two, were the people of his household. Then one day, an announcement was made in Rājagaha: 'A festival is to be celebrated for seven days.' Hearing this, the merchant Sumana called Puṇṇa, who had come early in the morning, and said, 'My dear man, our retinue wishes to celebrate the festival. Will you celebrate the festival, or will you work for wages?' 'Master, a festival is for the wealthy. In my house, there is not even rice for porridge for tomorrow. What use is a festival to me? If I can get oxen, I will go to plow.' 'In that case, take the oxen.' So, taking the strong oxen and the plow, he said to his wife, 'Good lady, the city-dwellers are celebrating the festival. I, due to poverty, will go to work for wages. For me, for now, cook a double portion of provisions for today and bring the meal.' Having said this to his wife, he went to the field.

Sāriputtattheropi [Pg.197] sattāhaṃ nirodhasamāpanno taṃ divasaṃ vuṭṭhāya ‘‘kassa nu kho ajja mayā saṅgahaṃ kātuṃ vaṭṭatī’’ti olokento puṇṇaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā ‘‘saddho nu kho esa, sakkhissati vā me saṅgahaṃ kātu’’nti olokento tassa saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca tappaccayā cassa mahāsampattipaṭilābhañca ñatvā pattacīvaramādāya tassa kasanaṭṭhānaṃ gantvā āvāṭatīre ekaṃ gumbaṃ olokento aṭṭhāsi.

The Elder Sāriputta, having been in the attainment of cessation for seven days, arose on that day and, surveying, 'To whom, I wonder, is it proper for me to render assistance today?', saw Puṇṇa who had entered into the net of his knowledge. Surveying, 'I wonder, is this man faithful? And will he be able to perform an act of support for me?', and knowing his state of having faith, his capability to perform an act of support, and that precisely on account of that he would obtain great prosperity, he took his bowl and robe, went to his place of plowing, and stood near a well, looking at a certain bush.

Puṇṇo theraṃ disvāva kasiṃ ṭhapetvā pañcapatiṭṭhitena theraṃ vanditvā ‘‘dantakaṭṭhena attho bhavissatī’’ti dantakaṭṭhaṃ kappiyaṃ katvā adāsi. Athassa thero pattañca parissāvanañca nīharitvā adāsi. So ‘‘pānīyena attho bhavissatī’’ti taṃ ādāya pānīyaṃ parissāvetvā adāsi. Thero cintesi – ‘‘ayaṃ paresaṃ pacchimagehe vasati. Sacassa gehadvāraṃ gamissāmi, imassa bhariyā maṃ daṭṭhuṃ na labhissati. Yāvassā bhattaṃ ādāya maggaṃ paṭipajjati, tāva idheva bhavissāmī’’ti. So tattheva thokaṃ vītināmetvā tassa maggāruḷhabhāvaṃ ñatvā antonagarābhimukho pāyāsi.

Puṇṇa, upon seeing the Elder, stopped plowing and venerated the Elder with the five-point prostration. Thinking, 'There will be a need for a tooth-stick,' he made a tooth-stick suitable and offered it. Then the Elder took out his bowl and water-strainer and gave them to him. He, thinking, 'There will be a need for drinking water,' took them, filtered the water, and offered it. The Elder reflected: 'This man lives in the back of another's house. If I go to the door of his house, his wife will not get to see me. I will remain right here until she takes the meal and sets out on the path.' So, having passed a little time right there, and knowing that she had set out on the path, he proceeded towards the inner city.

Sā antarāmagge theraṃ disvā cintesi – ‘‘appekadāhaṃ deyyadhamme sati ayyaṃ na passāmi, appekadā me ayyaṃ passantiyā deyyadhammo na hoti. Ajja pana me ayyo ca diṭṭho, deyyadhammo cāyaṃ atthi, karissati nu kho me saṅgaha’’nti. Sā bhattabhājanaṃ oropetvā theraṃ pañcapatiṭṭhitena vanditvā, ‘‘bhante, idaṃ lūkhaṃ vā paṇītaṃ vāti acintetvā dāsassa vo saṅgahaṃ karothā’’ti āha. Thero pattaṃ upanāmetvā tāya ekena hatthena bhājanaṃ dhāretvā ekena hatthena tato bhattaṃ dadamānāya upaḍḍhabhatte dinne ‘‘ala’’nti hatthena pattaṃ pidahi. Sā, ‘‘bhante, ekova paṭiviso, na sakkā dvidhā kātuṃ. Tumhākaṃ dāsassa idhalokasaṅgahaṃ akatvā paralokasaṅgahaṃ karotha, niravasesameva dātukāmamhī’’ti vatvā sabbameva therassa patte patiṭṭhapetvā ‘‘tumhehi diṭṭhadhammasseva bhāgī assa’’nti patthanaṃ akāsi. Thero ‘‘evaṃ hotū’’ti vatvā ṭhitakova anumodanaṃ karitvā ekasmiṃ udakaphāsukaṭṭhāne nisīditvā bhattakiccamakāsi. Sāpi nivattitvā taṇḍule pariyesitvā bhattaṃ paci. Puṇṇopi aḍḍhakarīsamattaṭṭhānaṃ kasitvā jighacchaṃ sahituṃ asakkonto goṇe vissajjetvā ekarukkhacchāyaṃ pavisitvā maggaṃ olokento nisīdi.

She, seeing the Elder on the way, thought: 'Sometimes, when I have an offering, I do not see the Noble One. Sometimes, when I see the Noble One, I have no offering. But today, I have both seen the Noble One and I have this offering. I wonder, will he render me assistance?' She set down the food vessel, venerated the Elder with the five-point prostration, and said: 'Venerable sir, without thinking whether this is coarse or fine, please render support to your servant.' The Elder extended his bowl, and as she held the vessel with one hand and gave the meal from it with the other, when half the meal was given, he covered the bowl with his hand, saying, 'Enough.' She said: 'Venerable sir, it is a single portion; it cannot be made into two. Without rendering assistance in this world to your servant, please render assistance for the next world. I wish to give it all without remainder.' Having said this, she placed all of it into the Elder’s bowl and made the aspiration: 'May I be a partaker of the very Dhamma seen by you.' The Elder said, 'So be it,' and while still standing, he gave the blessing. Then, having sat down in a comfortable place with water, he performed the meal-task. She too returned, searched for rice, and cooked a meal. Puṇṇa, having plowed a place of about half a karīsa, unable to endure his hunger, released the oxen, entered the shade of a tree, and sat watching the road.

Athassa [Pg.198] bhariyā bhattaṃ ādāya gacchamānā taṃ disvāva ‘‘esa jighacchāya pīḷito maṃ olokento nisinno. Sace maṃ ‘ativiya je cirāyī’ti tajjetvā patodalaṭṭhiyā maṃ paharissati, mayā katakammaṃ niratthakaṃ bhavissati. Paṭikaccevassa ārocessāmī’’ti cintetvā evamāha – ‘‘sāmi, ajjekadivasaṃ cittaṃ pasādehi, mā mayā katakammaṃ niratthakaṃ kari. Ahañhi pātova te bhattaṃ āharantī antarāmagge dhammasenāpatiṃ disvā tava bhattaṃ tassa datvā puna gantvā bhattaṃ pacitvā āgatā, pasādehi, sāmi, citta’’nti. So ‘‘kiṃ vadesi, bhadde’’ti pucchitvā puna tamatthaṃ sutvā, ‘‘bhadde, sādhu vata te kataṃ mama bhattaṃ ayyassa dadamānāya, mayāpissa ajja pātova dantakaṭṭhañca mukhodakañca dinna’’nti pasannamānaso taṃ vacanaṃ abhinanditvā ussure laddhabhattatāya kilantakāyo tassā aṅke sīsaṃ katvā niddaṃ okkami.

Then his wife, taking the meal and going along, saw him and thought: 'He is sitting there, afflicted by hunger, looking for me. If he threatens me, saying, "You are very late!" and strikes me with a goad-stick, the good deed I have done will become fruitless. I shall inform him beforehand.' Thinking thus, she said: 'Master, for this one day, please clear your mind. Do not make the good deed I have done fruitless. For I, while bringing your meal early in the morning, saw the General of the Dhamma on the way and gave your meal to him. Then, having gone back again and cooked a meal, I have come. Please, master, clear your mind.' He asked, 'What are you saying, good lady?' and hearing the matter again, with a pleased mind, he rejoiced in her words, saying: 'Good lady, it was indeed well done by you to give my meal to the Noble One. I too, this very morning, gave him a tooth-stick and water for washing the face.' Then, exhausted from having received his meal late in the day, he placed his head in her lap and fell asleep.

Athassa pātova kasitaṭṭhānaṃ paṃsucuṇṇaṃ upādāya sabbaṃ rattasuvaṇṇaṃ kaṇikārapuppharāsi viya sobhamānaṃ aṭṭhāsi. So pabuddho oloketvā bhariyaṃ āha – ‘‘bhadde, etaṃ kasitaṭṭhānaṃ sabbaṃ mama suvaṇṇaṃ hutvā paññāyati, kiṃ nu kho me atiussure laddhabhattatāya akkhīni bhamantī’’ti. ‘‘Sāmi, mayhampi evameva paññāyatī’’ti. So uṭṭhāya tattha gantvā ekapiṇḍaṃ gahetvā naṅgalasīse paharitvā suvaṇṇabhāvaṃ ñatvā ‘‘aho ayyassa dhammasenāpatissa me dinnadānena ajjeva vipāko dassito, na kho pana sakkā ettakaṃ dhanaṃ paṭicchādetvā paribhuñjitu’’nti bhariyāya ābhataṃ bhattapātiṃ suvaṇṇassa pūretvā rājakulaṃ gantvā raññā katokāso pavisitvā rājānaṃ abhivādetvā ‘‘kiṃ, tātā’’ti vutte, ‘‘deva, ajja mayā kasitaṭṭhānaṃ sabbaṃ suvaṇṇabharitameva hutvā ṭhitaṃ, idaṃ suvaṇṇaṃ āharāpetuṃ vaṭṭatī’’ti. ‘‘Kosi tva’’nti? ‘‘Puṇṇo nāma aha’’nti. ‘‘Kiṃ pana te ajja kata’’nti? ‘‘Dhammasenāpatissa me ajja pātova dantakaṭṭhañca mukhodakañca dinnaṃ, bhariyāyapi me mayhaṃ āharaṇabhattaṃ tasseva dinna’’nti.

Then, early in the morning, his entire plowed field, starting from the very dust, became red gold, shining like a heap of kaṇikāra flowers. Upon waking and seeing this, he said to his wife: “Good lady, this entire plowed field of mine appears to have become gold. Could it be that my eyes are spinning because I received my meal so very late?” “Master, it appears the same way to me too,” she replied. He rose, went there, took a lump of earth, and struck it against the head of the plow. Realizing it was gold, he thought: “Ah! The result of the gift I gave to the noble General of the Dhamma has been shown this very day! But it is not possible to conceal so much wealth and enjoy it.” Filling the food bowl his wife had brought with gold, he went to the royal palace. Having been granted an audience by the king, he entered and paid homage to the king. When asked, “What is it, good man?” he replied: “Your Majesty, today the entire field plowed by me has become filled with gold. It is fitting to have this gold brought here.” “Who are you?” “I am named Puṇṇa.” “And what have you done today?” “This very morning, I gave a tooth-stick and water for washing the face to the General of the Dhamma, and my wife also gave him the meal that was brought for me.”

Taṃ sutvā rājā ‘‘ajjeva kira, bho, dhammasenāpatissa dinnadānena vipāko dassito’’ti vatvā, ‘‘tāta, kiṃ karomī’’ti pucchi. ‘‘Bahūni sakaṭasahassāni pahiṇitvā suvaṇṇaṃ āharāpethā’’ti. Rājā sakaṭāni pahiṇi. Rājapurisesu ‘‘rañño santaka’’nti gaṇhantesu gahitagahitaṃ mattikāva hoti. Te gantvā rañño ārocetvā ‘‘tumhehi kinti [Pg.199] vatvā gahita’’nti. Puṭṭhā ‘‘tumhākaṃ santaka’’nti āhaṃsu. Na mayhaṃ, tātā, santakaṃ, gacchatha ‘‘puṇṇassa santaka’’nti vatvā gaṇhathāti. Te tathā kariṃsu, gahitagahitaṃ suvaṇṇameva ahosi. Sabbampi āharitvā rājaṅgaṇe rāsimakaṃsu, asītihatthubbedho rāsi ahosi. Rājā nāgare sannipātetvā ‘‘imasmiṃ nagare atthi kassaci ettakaṃ suvaṇṇa’’nti? ‘‘Natthi, devā’’ti. ‘‘Kiṃ panassa dātuṃ vaṭṭatī’’ti? ‘‘Seṭṭhichattaṃ, devā’’ti. Rājā ‘‘bāhudhanaseṭṭhi nāma hotū’’ti mahantena bhogena saddhiṃ tassa seṭṭhichattamadāsi. Atha naṃ so āha – ‘‘mayaṃ, deva, ettakaṃ kālaṃ parakule vasimhā, vasanaṭṭhānaṃ no dethā’’ti. ‘‘Tena hi passa, esa gumbo paññāyati, etaṃ harāpetvā gehaṃ kārehī’’ti purāṇaseṭṭhissa gehaṭṭhānaṃ ācikkhi. So tasmiṃ ṭhāne katipāheneva gehaṃ kārāpetvā gehappavesanamaṅgalañca chattamaṅgalañca ekatova karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi. Athassa satthā anumodanaṃ karonto anupubbiṃ kathaṃ kathesi. Dhammakathāvasāne puṇṇaseṭṭhi ca bhariyā cassa dhītā ca uttarāti tayo janā sotāpannā ahesuṃ.

Hearing this, the king said: “Indeed, sirs, the result of a gift given to the General of the Dhamma has been shown this very day!” Then he asked, “Good man, what should I do?” “Send many thousands of carts and have the gold brought.” The king sent the carts. But when the king’s men took it, saying, “It is the king’s property,” whatever they took turned into mere clay. They went and reported this to the king. When asked by him, “What did you say when you took it?” they replied: “We said, ‘It is your property.’” “It is not my property, good men. Go and take it, saying, ‘It is Puṇṇa’s property.’” They did so, and whatever they took became gold. They brought it all and made a pile in the royal courtyard; the pile was eighty cubits high. The king assembled the townspeople and asked: “Does anyone in this city have this much gold?” “No, Your Majesty.” “What, then, is it fitting to give him?” “The parasol of a seṭṭhi, Your Majesty.” The king said, “Let him be named the Seṭṭhi of Great Wealth,” and he gave him the parasol of a seṭṭhi along with great riches. Then Puṇṇa said to him: “Your Majesty, for so long we have lived in another’s household; give us a place to live.” “Very well. See that thicket over there? Have it cleared and build a house,” the king said, pointing out the site of a former seṭṭhi’s house. Having had a house built on that spot in just a few days, he celebrated the house-entering festival and the parasol festival together, and for seven days he gave alms to the community of bhikkhus with the Buddha at its head. Then the Teacher, expressing his appreciation, delivered a graduated discourse. At the conclusion of the Dhamma talk, the Seṭṭhi Puṇṇa, his wife, and his daughter Uttarā, these three people, became stream-enterers.

Aparabhāge rājagahaseṭṭhi puṇṇaseṭṭhino dhītaraṃ attano puttassa vāresi. So ‘‘nāhaṃ dassāmī’’ti vatvā ‘‘mā evaṃ karotu, ettakaṃ kālaṃ amhe nissāya vasanteneva te sampatti laddhā, detu me puttassa dhītara’’nti vutte ‘‘so micchādiṭṭhiko, mama dhītā tīhi ratanehi vinā vattituṃ na sakkoti, nevassa dhītaraṃ dassāmī’’ti āha. Atha naṃ bahū seṭṭhigaṇādayo kulaputtā ‘‘mā tena saddhiṃ vissāsaṃ bhindi, dehissa dhītara’’nti yāciṃsu. So tesaṃ vacanaṃ sampaṭicchitvā āsāḷhipuṇṇamāyaṃ dhītaraṃ adāsi. Sā patikulaṃ gatakālato paṭṭhāya bhikkhuṃ vā bhikkhuniṃ vā upasaṅkamituṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālattha. Evaṃ aḍḍhatiyesu māsesu vītivattesu santike ṭhitaṃ paricārikaṃ pucchi – ‘‘idāni kittakaṃ antovassassa avasiṭṭha’’nti? ‘‘Aḍḍhamāso, ayye’’ti. Sā pitu sāsanaṃ pahiṇi ‘‘kasmā maṃ evarūpe bandhanāgāre pakkhipiṃsu, varaṃ me lakkhaṇāhataṃ katvā [Pg.200] paresaṃ dāsiṃ sāvetuṃ. Evarūpassa micchādiṭṭhikulassa dātuṃ na vaṭṭati. Āgatakālato paṭṭhāya bhikkhudassanādīsu ekampi puññaṃ kātuṃ na labhāmī’’ti.

Later, the seṭṭhi of Rājagaha sought the daughter of the Seṭṭhi Puṇṇa for his son. But Puṇṇa said, “I will not give her.” When he was told, “Do not act this way. You have gained your fortune while living in dependence on us; give your daughter to my son,” he replied: “He is of wrong view. My daughter cannot live without the Three Jewels. I will certainly not give my daughter to him.” Then many seṭṭhis, guild members, and other men of good family pleaded with him, saying, “Do not break your bond of trust with him. Give him your daughter.” Accepting their words, he gave his daughter in marriage on the full-moon day of Āsāḷha. From the time she went to her husband’s family, she was unable to approach a bhikkhu or a bhikkhunī, to give alms, or to listen to the Dhamma. When two and a half months had passed in this way, she asked a female attendant standing nearby, “How much of the rains-residence is now left?” “Half a month, noble lady,” she replied. She then sent a message to her father: “Why did they throw me into such a prison? It would be better for me to be branded with a mark and announced as a slave to others. It is not fitting to be given to such a family of wrong view. Since coming here, I have not been able to perform even a single meritorious deed, such as seeing a bhikkhu.”

Athassā pitā ‘‘dukkhitā vata me dhītā’’ti anattamanataṃ pavedetvā pañcadasa kahāpaṇasahassāni pesesi ‘‘imasmiṃ nagare sirimā nāma gaṇikā atthi, devasikaṃ sahassaṃ gaṇhāti. Imehi kahāpaṇehi taṃ ānetvā sāmikassa pādaparicārikaṃ katvā sayaṃ puññāni karotū’’ti. Sā sirimaṃ pakkosāpetvā ‘‘sahāyike ime kahāpaṇe gahetvā imaṃ aḍḍhamāsaṃ tava sahāyakaṃ paricarāhī’’ti āha. Sā ‘‘sādhū’’ti paṭissuṇi. Sā taṃ ādāya sāmikassa santikaṃ gantvā tena sirimaṃ disvā ‘‘kiṃ ida’’nti vutte, ‘‘sāmi, imaṃ aḍḍhamāsaṃ mama sahāyikā tumhe paricaratu, ahaṃ pana imaṃ aḍḍhamāsaṃ dānañceva dātukāmā dhammañca sotukāmā’’ti āha. So taṃ abhirūpaṃ itthiṃ disvā uppannasineho ‘‘sādhū’’ti sampaṭicchi.

Then her father, making his displeasure known, thought, “Alas, my daughter is suffering!” and sent fifteen thousand kahāpaṇas with the message: “In this city there is a courtesan named Sirimā who receives a thousand daily. With these kahāpaṇas, bring her, make her an attendant for your husband, and perform meritorious deeds yourself.” She had Sirimā summoned and said: “Friend, take these kahāpaṇas and for this half-month, attend to my husband.” Sirimā agreed, saying, “Very well.” Uttarā took her to her husband. When he saw Sirimā, he asked, “What is this?” She replied: “Master, for this half-month let my friend attend to you, while I, for this half-month, wish to give alms and listen to the Dhamma.” Seeing the very beautiful woman, affection arose in him and he consented, saying, “Very well.”

Uttarāpi kho buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā, ‘‘bhante, imaṃ aḍḍhamāsaṃ aññattha agantvā idheva bhikkhā gahetabbā’’ti satthu paṭiññaṃ gahetvā ‘‘ito dāni paṭṭhāya yāva mahāpavāraṇā, tāva satthāraṃ upaṭṭhātuṃ dhammañca sotuṃ labhissāmī’’ti tuṭṭhamānasā ‘‘evaṃ yāguṃ pacatha, evaṃ pūve pacathā’’ti mahānase sabbakiccāni saṃvidahantī vicarati. Athassā sāmiko ‘‘sve pavāraṇā bhavissatī’’ti mahānasābhimukho vātapāne ṭhatvā ‘‘kiṃ nu kho karontī sā andhabālā vicaratī’’ti olokento taṃ seṭṭhīdhītaraṃ sedakilinnaṃ chārikāya okiṇṇaṃ aṅgāramasimakkhitaṃ tathā saṃvidahitvā vicaramānaṃ disvā ‘‘aho andhabālā evarūpe ṭhāne imaṃ sirisampattiṃ nānubhavati, ‘muṇḍakasamaṇe upaṭṭhahissāmī’ti tuṭṭhacittā vicaratī’’ti hasitvā apagañchi.

Uttarā invited the Sangha of bhikkhus headed by the Buddha. Having obtained the Teacher’s promise that “Venerable Sir, for this half-month you should not go elsewhere but should accept almsfood right here,” she was delighted in mind, thinking: “From now until the Great Pavāraṇā ceremony, I will get to attend upon the Teacher and listen to the Dhamma.” She went about arranging all the duties in the kitchen, saying, “Prepare the gruel like this; cook the cakes like this.” On the eve of the Pavāraṇā, her husband stood at a window facing the kitchen and watched, wondering, “What is that blind fool doing, bustling about?” He saw the seṭṭhi’s daughter—drenched in sweat, covered with ashes, and smeared with charcoal soot—busily arranging things. He laughed and went away, thinking: “Ah, the blind fool! In such a position, she does not enjoy this splendid fortune, but with a delighted mind bustles about thinking, ‘I will attend upon the shaveling recluses!’”

Tasmiṃ apagate tassa santike ṭhitā sirimā ‘‘kiṃ nu kho oloketvā esa hasī’’ti teneva vātapānena olokentī uttaraṃ disvā ‘‘imaṃ oloketvā iminā hasitaṃ, addhā imassa etāya saddhiṃ santhavo atthī’’ti cintesi. Sā kira aḍḍhamāsaṃ tasmiṃ gehe bāhirakaitthī hutvā vasamānāpi taṃ sampattiṃ anubhavamānā attano bāhirakaitthibhāvaṃ ajānitvā ‘‘ahaṃ gharasāminī’’ti saññamakāsi. Sā [Pg.201] uttarāya āghātaṃ bandhitvā ‘‘dukkhamassā uppādessāmī’’ti pāsādā oruyha mahānasaṃ pavisitvā pūvapacanaṭṭhāne pakkuthitaṃ sappiṃ kaṭacchunā ādāya uttarābhimukhaṃ pāyāsi. Uttarā taṃ āgacchantiṃ disvā ‘‘mama sahāyikāya mayhaṃ upakāro kato, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. Ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ labhiṃ. Sace mama etissā upari kopo atthi, idaṃ sappi maṃ dahatu. Sace natthi, mā dahatū’’ti taṃ mettāya phari. Tāya tassā matthake āsittaṃ pakkuthitasappi sītudakaṃ viya ahosi.

When he had departed, Sirimā, who was standing nearby, wondered, “Why ever did he laugh after looking?” Peering through the same window, she saw Uttarā and thought, “He laughed after seeing her. Surely he has an intimate connection with her.” It is said that although she had been living in that house for half a month as an outside woman and enjoying its prosperity, she was unaware of her status as an outside woman and perceived herself to be the lady of the house. Harboring a grudge against Uttarā, she thought, “I will make her suffer.” Descending from the mansion, she entered the kitchen, took a ladleful of boiling ghee from the place where cakes were cooked, and went towards Uttarā. Seeing her approaching, Uttarā reflected: “My friend has done me a great service. The world-system is too confining, the Brahma-world too low—the virtue of my friend is truly great. For it is by relying on her that I have had the opportunity to give alms and to listen to the Dhamma. If I bear any anger toward her, may this ghee burn me. If not, may it not burn me.” She suffused her with loving-kindness. The boiling ghee poured on her head became like cold water.

Atha naṃ ‘‘idaṃ sītalaṃ bhavissatī’’ti kaṭacchuṃ pūretvā ādāya āgacchantiṃ uttarāya dāsiyo disvā ‘‘apehi dubbinīte, na tvaṃ amhākaṃ ayyāya pakkuthitaṃ sappiṃ āsiñcituṃ anucchavikā’’ti santajjentiyo ito cito ca uṭṭhāya hatthehi ca pādehi ca pothetvā bhūmiyaṃ pātesuṃ. Uttarā vārentīpi vāretuṃ nāsakkhi. Athassā upari ṭhitā sabbā dāsiyo paṭibāhitvā ‘‘kissa te evarūpaṃ bhāriyaṃ kata’’nti sirimaṃ ovaditvā uṇhodakena nhāpetvā satapākatelena abbhañji. Tasmiṃ khaṇe sā attano bāhirakitthibhāvaṃ ñatvā cintesi – ‘‘mayā bhāriyaṃ kammaṃ kataṃ sāmikassa hasanamattakāraṇā imissā upari pakkuthitaṃ sappiṃ āsiñcantiyā, ayaṃ ‘gaṇhatha na’nti dāsiyo na āṇāpesi. Maṃ viheṭhanakālepi sabbadāsiyo paṭibāhitvā mayhaṃ kattabbameva akāsi. Sacāhaṃ imaṃ na khamāpessāmi, muddhā me sattadhā phaleyyā’’ti tassā pādamūle nipajjitvā, ‘‘ayye, khamāhi me’’ti āha. Ahaṃ sapitikā dhītā, pitari khamante khamāmīti. Hotu, ayye, pitaraṃ te puṇṇaseṭṭhiṃ khamāpessāmīti. Puṇṇo mama vaṭṭajanakapitā, vivaṭṭajanake pitari khamante panāhaṃ khamissāmīti. Ko pana te vivaṭṭajanakapitāti? Sammāsambuddhoti. Mayhaṃ tena saddhiṃ vissāso natthīti. Ahaṃ karissāmi, satthā sve bhikkhusaṅghaṃ ādāya idhāgamissati, tvaṃ yathāladdhaṃ sakkāraṃ gahetvā idheva āgantvā taṃ khamāpehīti. Sā ‘‘sādhu, ayye’’ti uṭṭhāya attano gehaṃ gantvā pañcasatā parivāritthiyo āṇāpetvā nānāvidhāni khādanīyāni ceva sūpeyyāni ca sampādetvā punadivase taṃ sakkāraṃ ādāya [Pg.202] uttarāya gehaṃ āgantvā buddhappamukhassa bhikkhusaṅghassa patte patiṭṭhāpetuṃ avisahantī aṭṭhāsi. Taṃ sabbaṃ gahetvā uttarāva saṃvidahi. Sirimāpi bhattakiccāvasāne saddhiṃ parivārena satthu pādamūle nipajji.

Then Sirimā, thinking, “This ghee will be cool,” came with a full ladle. Seeing her, Uttarā’s slave-girls scolded her: “Go away, you wicked woman! You are not fit to pour boiling ghee on our lady!” Rising up from all sides, they beat her with their hands and feet and threw her to the ground. Though Uttarā tried to restrain them, she could not. Then she stood over Sirimā, held back all her slave-girls, and admonished her, “Why have you done such a grave deed?” She bathed her with warm water and massaged her with oil refined a hundred times. At that moment, realizing her status as an outside woman, Sirimā thought: “I have done a grave deed, pouring boiling ghee on her for the mere reason that my master laughed. She did not command her slave-girls, ‘Seize her!’ Even while I was being harassed, she held back all her slave-girls and did for me only what needed to be done. If I do not ask her for forgiveness, my head will surely split into seven pieces.” Prostrating at her feet, she said, “Lady, forgive me.” “I am a daughter who has a father. When my father forgives, I will forgive.” “So be it, lady. I will ask your father, the banker Puṇṇa, for forgiveness.” “Puṇṇa is my father who causes the round of existence, but I will forgive only when my father who brings an end to the round of existence forgives.” “And who is your father who brings an end to the round of existence?” “The Perfectly Self-Enlightened One.” “I am not acquainted with him.” “I will arrange it. The Teacher will come here tomorrow with the Sangha of bhikkhus. You should also come here, bringing whatever offerings you can, and ask for his forgiveness.” She said, “Very well, lady,” and rising, she went to her own house. She instructed her five hundred female attendants, had various kinds of food and curries prepared, and on the next day, taking those offerings, she went to Uttarā’s house. But she did not dare to place the food in the bowls of the Sangha of bhikkhus headed by the Buddha, and so she stood aside. Uttarā herself took everything and arranged the meal. At the conclusion of the meal, Sirimā, along with her retinue, prostrated at the Teacher’s feet.

Atha naṃ satthā pucchi – ‘‘ko te aparādho’’ti? Bhante, mayā hiyyo idaṃ nāma kataṃ, atha me sahāyikā maṃ viheṭhayamānā dāsiyo nivāretvā mayhaṃ upakārameva akāsi. Sāhaṃ imissā guṇaṃ jānitvā imaṃ khamāpesiṃ, atha maṃ esā ‘‘tumhesu khamantesu khamissāmī’’ti āha. ‘‘Evaṃ kira uttare’’ti? ‘‘Āma, bhante, sīse me sahāyikāya pakkuthitasappi āsitta’’nti. Atha ‘‘tayā kiṃ cintita’’nti? ‘‘Cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. Ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ alatthaṃ, sace me imissā upari kopo atthi, idaṃ maṃ dahatu. No ce, mā dahatū’’ti evaṃ cintetvā imaṃ mettāya phariṃ, bhanteti. Satthā ‘‘sādhu sādhu, uttare, evaṃ kodhaṃ jinituṃ vaṭṭati. Kodho hi nāma akkodhena, akkosakaparibhāsako anakkosantena aparibhāsantena, thaddhamaccharī attano santakassa dānena, musāvādī saccavacanena jinitabbo’’ti vatvā imaṃ gāthamāha –

Then the Teacher asked her: “What is your offense?” “Venerable sir, yesterday I did such and such a thing. Then my friend, restraining the slave-girls who were harassing me, did me a great service. Recognizing this virtue of hers, I asked her for forgiveness, but she told me, ‘I will forgive when you, venerable sirs, grant forgiveness.’” The Teacher then asked Uttarā: “Is that so, Uttarā?” “Yes, venerable sir. My friend poured boiling ghee on my head.” “Then what did you think?” “I thought: ‘The world-system is too confining, the Brahma-world too low—the virtue of my friend is truly great. For it is because of her that I have been able to give alms and to listen to the Dhamma. If I have any anger toward her, may this ghee burn me. If not, may it not burn me.’ Thinking thus, venerable sir, I suffused her with loving-kindness.” The Teacher said: “Excellent, excellent, Uttarā! That is how anger should be conquered. For anger is to be conquered by non-anger; one who insults and reviles, by not insulting and not reviling; the harsh and miserly person, by giving one’s own possessions; and the liar, by speaking the truth.” Then he spoke this verse:

223.

223.

‘‘Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādina’’nti.

“Conquer anger with non-anger, conquer the wicked with good; conquer the miser with generosity, conquer the liar with truth.”

Tattha akkodhenāti kodhano hi puggalo akkodhena hutvā jinitabbo. Asādhunti abhaddako bhaddakena hutvā jinitabbo. Kadariyanti thaddhamaccharī attano santakassa cāgacittena jinitabbo. Alikavādī saccavacanena jinitabbo. Tasmā evamāha – ‘‘akkodhena jine kodhaṃ…pe… saccenālikavādina’’nti.

Herein, ‘by non-anger’: an angry person should be overcome by being non-angry. ‘The wicked’: an unvirtuous person should be overcome by being more virtuous. ‘The miser’: an obstinate miser should be overcome by a mind of generosity regarding one’s own possessions. ‘The liar’: should be overcome by speaking the truth. Therefore, it is said: “Conquer anger with non-anger… conquer the liar with truth.”

Desanāvasāne sirimā saddhiṃ pañcasatāhi itthīhi sotāpattiphale patiṭṭhahīti.

At the end of the teaching, Sirimā, together with five hundred women, was established in the fruit of stream-entry.

Uttarāupāsikāvatthu tatiyaṃ.

The Story of the Lay Follower Uttarā, the Third.

4. Mahāmoggallānattherapañhavatthu

4. The Story of the Question of the Venerable Mahāmoggallāna

Saccaṃ [Pg.203] bhaṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattherassa pañhaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse concerning a question of the Venerable Mahāmoggallāna, which begins with the words, “One should speak the truth.”

Ekasmiñhi samaye thero devacārikaṃ gantvā mahesakkhāya devatāya vimānadvāre ṭhatvā taṃ attano santikaṃ āgantvā vanditvā ṭhitaṃ evamāha – ‘‘devate mahatī te sampatti, kiṃ kammaṃ katvā imaṃ alatthā’’ti? ‘‘Mā maṃ, bhante, pucchathā’’ti. Devatā kira attano parittakammena lajjamānā evaṃ vadati. Sā pana therena ‘‘kathehiyevā’’ti vuccamānā āha – ‘‘bhante, mayā neva dānaṃ dinnaṃ, na pūjā katā, na dhammo suto, kevalaṃ saccamattaṃ rakkhita’’nti. Thero aññāni vimānadvārāni gantvā āgatāgatā aparāpi devadhītaro pucchi. Tāsupi tatheva niguhitvā theraṃ paṭibāhituṃ asakkontīsu ekā tāva āha – ‘‘bhante, mayā neva dānādīsu kataṃ nāma atthi, ahaṃ pana kassapabuddhakāle parassa dāsī ahosiṃ, tassā me sāmiko ativiya caṇḍo pharuso, gahitaggahiteneva kaṭṭhena vā kaliṅgarena vā sīsaṃ bhindati. Sāhaṃ uppanne kope ‘esa tava sāmiko lakkhaṇāhataṃ vā kātuṃ nāsādīni vā chindituṃ issaro, mā kujjhī’ti attānameva paribhāsetvā kopaṃ nāma na akāsiṃ, tena me ayaṃ sampatti laddhā’’ti. Aparā āha – ‘‘ahaṃ, bhante, ucchukhettaṃ rakkhamānā ekassa bhikkhuno ucchuyaṭṭhiṃ adāsiṃ’’. Aparā ekaṃ timbarusakaṃ adāsiṃ. Aparā ekaṃ eḷālukaṃ adāsiṃ. Aparā ekaṃ phārusakaṃ adāsiṃ. Aparā ekaṃ mūlamuṭṭhiṃ. Aparā ‘‘nimbamuṭṭhi’’ntiādinā nayena attanā attanā kataṃ parittadānaṃ ārocetvā ‘‘iminā iminā kāraṇena amhehi ayaṃ sampatti laddhā’’ti āhaṃsu.

On one occasion, the Venerable One, while touring the deva world, stood at the door of the mansion of a devatā of great power. When she approached, paid homage, and stood by, he asked her: “O devatā, your fortune is great. What kamma did you do to obtain this?” “Do not ask me, venerable sir,” she replied. It seems the devatā, being ashamed of her trifling kamma, spoke thus. But when the Venerable One insisted, “You must tell me,” she said: “Venerable sir, I did not give any gift, make any offering, or listen to the Dhamma. I only protected truthfulness.” The Venerable One then went to the doors of other mansions and questioned other deva-daughters who came to him. They too tried to conceal their deeds, but being unable to refuse him, one of them said: “Venerable sir, I have not done anything in the way of giving gifts and so on. But during the time of the Buddha Kassapa, I was another’s slave. My master was extremely harsh and cruel; he would strike my head with any stick or club he grabbed. When anger arose in me, I would rebuke myself, thinking: ‘This master of yours has the power to brand you or to cut off your nose and so on. Do not get angry!’ Thus I never gave way to anger, and by that I have obtained this fortune.” Another said: “Venerable sir, while guarding a sugarcane field, I gave a stalk of sugarcane to a bhikkhu.” Another said: “I gave a timbaru fruit.” Another: “I gave an eḷāluka gourd.” Another: “I gave a phārusaka fruit.” Another: “I gave a handful of roots.” Another: “A handful of neem leaves.” And so, in this way, each one described the trifling gift she had given, saying: “It is for this and that reason that we have obtained this fortune.”

Thero tāhi katakammaṃ sutvā satthāraṃ upasaṅkamitvā pucchi – ‘‘sakkā nu kho, bhante, saccakathanamattena, kopanibbāpanamattena, atiparittakena timbarusakādidānamattena dibbasampattiṃ laddhu’’nti. ‘‘Kasmā maṃ, moggallāna, pucchasi, nanu te devatāhi ayaṃ attho kathito’’ti? ‘‘Āma, bhante, labbhati maññe ettakena dibbasampattī’’ti. Atha naṃ satthā ‘‘moggallāna, saccamattaṃ kathetvāpi kopamattaṃ jahitvāpi parittakaṃ dānaṃ datvāpi devalokaṃ gacchatiyevā’’ti vatvā imaṃ gāthamāha –

Having heard about the kamma they had done, the Venerable One approached the Teacher and asked: “Venerable sir, is it really possible to obtain divine fortune merely by speaking the truth, merely by quenching anger, or merely by giving a very trifling gift like a timbaru fruit and so on?” “Why do you ask me, Moggallāna? Have not the devatās already told you this?” “Yes, venerable sir. It seems that divine fortune can be obtained by so little.” Then the Teacher said to him: “Moggallāna, by merely speaking the truth, by merely abandoning anger, and by giving a trifling gift, one can indeed go to the deva world,” and he spoke this verse:

224.

224.

‘‘Saccaṃ [Pg.204] bhaṇe na kujjheyya, dajjā appampi yācito;

Etehi tīhi ṭhānehi, gacche devāna santike’’ti.

“One should speak the truth; one should not get angry; when asked, one should give even a little. By these three means one goes to the presence of the devas.”

Tattha saccaṃ bhaṇeti saccaṃ dīpeyya vohareyya, sacce patiṭṭhaheyyāti attho. Na kujjheyyāti parassa na kujjheyya. Yācitoti yācakā nāma sīlavanto pabbajitā. Te hi kiñcāpi ‘‘dethā’’ti ayācitvāva gharadvāre tiṭṭhanti, atthato pana yācantiyeva nāma. Evaṃ sīlavantehi yācito appasmiṃ deyyadhamme vijjamāne appamattakampi dadeyya. Etehi tīhīti etesu tīsu ekenāpi kāraṇena devalokaṃ gaccheyyāti attho.

Herein, 'One should speak the truth' means one should declare the truth, express it in speech, and be established in truth. 'One should not get angry' means one should not get angry at another. 'When asked': 'askers' refers to virtuous mendicants. For although they stand at a house door without asking, 'Please give,' in meaning they are indeed asking. Thus, when asked by such virtuous ones, if one has only a little to give, one should give even that small amount. 'By these three': this means that by any one of these three causes, one can go to the deva world.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Mahāmoggallānattherapañhavatthu catutthaṃ.

The Fourth Story: The Question of the Elder Mahāmoggallāna.

5. Buddhapitubrāhmaṇavatthu

5. The Story of the Brahmin Who Was the Buddha’s Father

Ahiṃsakā yeti imaṃ dhammadesanaṃ satthā sāketaṃ nissāya añjanavane viharanto bhikkhūhi paṭṭhapañhaṃ ārabbha kathesi.

While dwelling in the Añjana Grove, depending on Sāketa for alms, the Teacher delivered this Dhamma discourse, which begins with the words 'Ahiṃsakā ye,' concerning a question asked by the bhikkhus.

Bhagavato kira bhikkhusaṅghaparivutassa sāketaṃ piṇḍāya pavisanakāle eko sāketavāsī mahallakabrāhmaṇo nagarato nikkhamanto antaragharadvāre dasabalaṃ disvā pādesu nipatitvā gopphakesu daḷhaṃ gahetvā, ‘‘tāta, nanu nāma puttehi jiṇṇakāle mātāpitaro paṭijaggitabbā, kasmā ettakaṃ kālaṃ amhākaṃ attānaṃ na dassesi. Mayā tāva diṭṭhosi, mātarampi passituṃ ehī’’ti satthāraṃ gahetvā attano gehaṃ agamāsi. Satthā tattha gantvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Brāhmaṇīpi āgantvā satthu pādesu nipatitvā, ‘‘tāta, ettakaṃ kālaṃ kuhiṃ gatosi, nanu nāma mātāpitaro mahallakakāle upaṭṭhātabbā’’ti vatvā puttadhītaro ‘‘etha bhātaraṃ vandathā’’ti vandāpesi. Te ubhopi tuṭṭhamānasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā, ‘‘bhante, idheva nibaddhaṃ bhikkhaṃ gaṇhathā’’ti vatvā ‘‘buddhā nāma ekaṭṭhāneyeva nibaddhaṃ bhikkhaṃ na gaṇhantī’’ti vutte, ‘‘tena hi, bhante, ye vo nimantetuṃ āgacchanti, te amhākaṃ santikaṃ pahiṇeyyāthā’’ti āhaṃsu. Satthā tato [Pg.205] paṭṭhāya nimantetuṃ āgate ‘‘gantvā brāhmaṇassa āroceyyāthā’’ti pesesi. Te gantvā ‘‘mayaṃ svātanāya satthāraṃ nimantemā’’ti brāhmaṇaṃ vadanti. Brāhmaṇo punadivase attano gehato bhattabhājanasūpeyyabhājanāni ādāya satthu nisīdanaṭṭhānaṃ gacchati. Aññatra pana nimantane asati satthā brāhmaṇasseva gehe bhattakiccaṃ karoti. Te ubhopi attano deyyadhammaṃ niccakālaṃ tathāgatassa dentā dhammakathaṃ suṇantā anāgāmiphalaṃ pāpuṇiṃsu.

It is said that when the Blessed One, surrounded by the community of bhikkhus, was entering Sāketa for alms, a certain elderly brahmin, a resident of Sāketa, was coming out of the city. Within the city gate, he saw the One with Ten Powers, fell at his feet, grasped his ankles firmly, and said: 'Dear son, is it not so that children should look after their parents in their old age? Why for so long have you not shown yourself to us? I, for my part, have now seen you; come, so that you may see your mother too.' Taking the Teacher, he went to his own home. The Teacher went there and sat down on the prepared seat together with the community of bhikkhus. The brahmin's wife also came, fell at the Teacher’s feet, and said: 'Dear son, where have you been all this time? Is it not so that parents should be attended to in their old age?' Then she had her sons and daughters pay homage, saying: 'Come, pay homage to your brother.' Both of them, with joyful minds, served the community of bhikkhus headed by the Buddha. They said: 'Venerable Sir, please accept a regular meal right here.' When they were told, 'Buddhas do not accept a regular meal in one place only,' they replied: 'In that case, venerable sir, those who come to invite you, please send them to us.' From then on, when people came to invite him, the Teacher would send them, saying: 'Go and inform the brahmin.' They would go and tell the brahmin: 'We invite the Teacher for tomorrow.' The next day, the brahmin would take pots of rice and curry from his own home and go to the Teacher’s sitting place. When there was no other invitation, the Teacher would take his meal at the brahmin’s house. Both of them, continually giving their offerings to the Tathāgata and listening to his Dhamma talk, attained the fruit of non-returning.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, brāhmaṇo ‘tathāgatassa suddhodano pitā, mahāmāyā mātā’ti jānāti, jānantova saddhiṃ brāhmaṇiyā tathāgataṃ ‘amhākaṃ putto’ti vadati, satthāpi tatheva adhivāseti. Kiṃ nu kho kāraṇa’’nti? Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, ubhopi te attano puttameva puttoti vadantī’’ti vatvā atītaṃ āhari.

The bhikkhus raised a topic of discussion in the Dhamma hall: 'Friends, the brahmin knows that Suddhodana is the Tathāgata’s father and Mahāmāyā is his mother. Yet, knowing this, he and his wife call the Tathāgata "our son," and the Teacher consents to this. What could be the reason?' The Teacher, hearing their talk, said: 'Bhikkhus, both of them are calling their own son "son,"' and he related a story of the past.

Atīte, bhikkhave, ayaṃ brāhmaṇo nirantaraṃ pañca jātisatāni mayhaṃ pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā. Sāpi me brāhmaṇī nirantarameva pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā. Evāhaṃ diyaḍḍhajātisahassaṃ brāhmaṇassa hatthe saṃvaḍḍho, diyaḍḍhajātisahassaṃ brāhmaṇiyā hattheti tīṇi jātisahassāni tesaṃ puttabhāvaṃ dassetvā imā gāthā abhāsi –

'In the past, bhikkhus, this brahmin was my father for five hundred consecutive births, my paternal younger uncle for five hundred births, and my paternal elder uncle for five hundred births. This brahmin woman was also my mother for five hundred consecutive births, my stepmother for five hundred births, and my maternal elder aunt for five hundred births. Thus, for one and a half thousand births I was raised by the hand of this brahmin, and for one and a half thousand births I was raised by the hand of this brahmin woman.' Having thus shown his state as their son over three thousand births, he spoke these verses:

‘‘Yasmiṃ mano nivisati, cittañcāpi pasīdati;

Adiṭṭhapubbake pose, kāmaṃ tasmimpi vissase. (jā. 1.1.68);

In whom the heart settles, and in whom the mind also finds confidence; even in such a person never seen before, one may surely place one's trust.

‘‘Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake’’ti. (jā. 1.2.174);

Through past association or present benefit, affection is thus born, just like a water lily in the water.

Satthā temāsameva taṃ kulaṃ nissāya vihāsi. Te ubhopi arahattaṃ sacchikatvā parinibbāyiṃsu. Atha nesaṃ mahāsakkāraṃ katvā ubhopi ekakūṭāgārameva āropetvā nīhariṃsu. Satthāpi pañcasatabhikkhuparivāro tehi saddhiṃyeva āḷāhanaṃ agamāsi. ‘‘Buddhānaṃ kira mātāpitaro’’ti mahājano nikkhami. Satthāpi āḷāhanasamīpe ekaṃ sālaṃ [Pg.206] pavisitvā aṭṭhāsi. Manussā satthāraṃ vanditvā ekamante ṭhatvā, ‘‘bhante, ‘mātāpitaro vo kālakatā’ti mā cintayitthā’’ti satthārā saddhiṃ paṭisanthāraṃ karonti. Satthā te ‘‘mā evaṃ avacutthā’’ti appaṭikkhipitvā parisāya āsayaṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desento –

The Teacher dwelt for three months, depending on that family. Both of them, having realized Arahantship, attained Parinibbāna. Then, after great honors were paid, both were placed on a single-pinnacled bier and carried out. The Teacher, with his retinue of five hundred bhikkhus, went with them to the cremation ground. A great crowd of people came out, saying, 'These, it seems, are the Buddha’s parents.' The Teacher entered a hall near the cremation ground and stood there. The people paid homage to the Teacher, stood to one side, and engaged in pleasant conversation with him, saying: 'Venerable sir, do not grieve that your parents have passed away.' The Teacher, without rejecting their words, observed the disposition of the assembly and, intending to teach the Dhamma appropriate to the moment, said:

‘‘Appaṃ vata jīvitaṃ idaṃ,Oraṃ vassasatāpi miyyati;

Yo cepi aticca jīvati,Atha so jarasāpi miyyatī’’ti. (su. ni. 810;

mahāni. 39) –

Short indeed is this life; one dies before a hundred years are complete. And even if one lives beyond that, one still dies of old age.

Idaṃ jarāsuttaṃ kathesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhikkhū brāhmaṇassa ca brāhmaṇiyā ca parinibbutabhāvaṃ ajānantā, ‘‘bhante, tesaṃ ko abhisamparāyo’’ti pucchiṃsu. Satthā, ‘‘bhikkhave, evarūpānaṃ asekhamunīnaṃ abhisamparāyo nāma natthi. Evarūpā hi accutaṃ amataṃ mahānibbānameva pāpuṇantī’’ti vatvā imaṃ gāthamāha –

He spoke this Discourse on Old Age. At the conclusion of the discourse, there was a penetration to the Dhamma for eighty-four thousand living beings. The bhikkhus, not knowing that the brahmin and the brahmin woman had attained Parinibbāna, asked: “Venerable sir, what is their destination in the next life?” The Teacher said: “Bhikkhus, for such sages beyond training, there is no such thing as a destination in the next life. Such ones indeed attain the great Nibbāna, which is unshakeable and deathless.” Having said this, he spoke this verse:

225.

225.

‘‘Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā;

Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare’’ti.

Those sages who are harmless, ever restrained in body—they go to the unshakeable state, where, having gone, they do not grieve.

Tattha munayoti moneyyapaṭipadāya maggaphalapattā asekhamunayo. Kāyenāti desanāmattamevetaṃ, tīhipi dvārehi susaṃvutāti attho. Accutanti sassataṃ. Ṭhānanti akuppaṭṭhānaṃ dhuvaṭṭhānaṃ. Yatthāti yasmiṃ nibbāne gantvā na socare na socanti na vihaññanti, taṃ ṭhānaṃ gacchantīti attho.

Herein, 'sages' means the sages beyond training who have attained the path and fruit through the practice of sagacity. 'By body': this is merely an indication; the meaning is that they are well restrained through the three doors. 'Unshakeable' means permanent. 'State' means the unshakeable state, the stable state. 'Where': having gone to which Nibbāna, they do not grieve, they do not sorrow, they are not vexed; they go to that state—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Buddhapitubrāhmaṇavatthu pañcamaṃ.

The Fifth Story: The Brahmin Who Was the Buddha's Father.

6. Puṇṇadāsīvatthu

6. The Story of Puṇṇā the Servant Girl

Sadā jāgaramānānanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto puṇṇaṃ nāma rājagahaseṭṭhino dāsiṃ ārabbha kathesi.

“For those ever vigilant…”: The Teacher spoke this Dhamma discourse while dwelling on Vulture Peak concerning a servant girl named Puṇṇā, who belonged to a wealthy merchant of Rājagaha.

Tassā [Pg.207] kira ekadivasaṃ koṭṭanatthāya bahuvīhiṃ adaṃsu. Sā rattimpi dīpaṃ jāletvā vīhiṃ koṭṭentī vissamanatthāya sedatintena gattena bahivāte aṭṭhāsi. Tasmiṃ samaye dabbo mallaputto bhikkhūnaṃ senāsanapaññāpako ahosi. So dhammassavanaṃ sutvā attano attano senāsanaṃ gacchantānaṃ bhikkhūnaṃ aṅguliṃ jāletvā purato purato maggadesanatthāya gacchanto bhikkhūnaṃ ālokaṃ nimmini. Puṇṇā tenālokena pabbate vicarante bhikkhū disvā ‘‘ahaṃ tāva attano dukkhena upaddutā imāyapi velāya niddaṃ na upemi, bhaddantā kiṃ kāraṇā na niddāyantī’’ti cintetvā ‘‘addhā kassaci bhikkhuno aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī’’ti saññaṃ katvā pātova kuṇḍakaṃ ādāya udakena temetvā hatthatale pūvaṃ katvā aṅgāresu pacitvā ucchaṅge katvā titthamagge khādissāmīti ghaṭaṃ ādāya titthābhimukhī pāyāsi. Satthāpi gāmaṃ piṇḍāya pavisituṃ tameva maggaṃ paṭipajji.

It is said that one day they gave her a large quantity of paddy to pound. At night, having lit a lamp, she was pounding the paddy. In order to rest, she stood in the open air with her body drenched in sweat. At that time, Dabba Mallaputta was the assigner of lodgings for the bhikkhus. For the bhikkhus who were returning to their respective lodgings after listening to the Dhamma, he would make his finger blaze and go before them to show the way, creating light for them. Seeing the bhikkhus moving about by that light, Puṇṇā thought: “Afflicted by my own suffering, I cannot get any sleep even at this hour. For what reason do these venerable sirs not sleep?” Then she thought: “Surely some bhikkhu must be unwell, or must be troubled by a snake.” Having formed this idea, early in the morning she took some rice-bran, moistened it with water, formed a cake in her palm, baked it on the coals, and placed it in the fold of her dress. Thinking, “I will eat it on the way to the bathing ford,” she took a water pot and set out towards the ford. The Teacher, too, set out on that same path to enter the village for alms.

Sā satthāraṃ disvā cintesi – ‘‘aññesu divasesu satthari diṭṭhepi mama deyyadhammo na hoti, deyyadhamme sati satthāraṃ na passāmi, idāni me deyyadhammo ca atthi, satthā ca sammukhībhūto. Sace lūkhaṃ vā paṇītaṃ vāti acintetvā gaṇheyya, dadeyyāhaṃ imaṃ pūva’’nti ghaṭaṃ ekamante nikkhipitvā satthāraṃ vanditvā, ‘‘bhante, imaṃ lūkhaṃ dānaṃ paṭiggaṇhantā mama saṅgahaṃ karothā’’ti āha. Satthā ānandattheraṃ oloketvā tena nīharitvā dinnaṃ mahārājadattiyaṃ pattaṃ upanāmetvā pūvaṃ gaṇhi. Puṇṇāpi taṃ satthu patte patiṭṭhapetvāva pañcapatiṭṭhitena vanditvā, ‘‘bhante, tumhehi diṭṭhadhammoyeva me samijjhatū’’ti āha. Satthā ‘‘evaṃ hotū’’ti ṭhitakova anumodanaṃ akāsi.

Seeing the Teacher, she thought: “On other days when I see the Teacher, I have nothing to give; and when I have something to give, I do not see the Teacher. But today I both have something to give and the Teacher is right in front of me. If he would accept this cake without considering whether it is coarse or fine, I would give it to him.” Setting her water pot aside, she paid homage to the Teacher and said: “Venerable sir, please show me compassion by accepting this coarse gift.” The Teacher glanced at the Elder Ānanda, who brought out the bowl that had been a gift from the Four Great Kings. The Teacher held it out and accepted the cake. After placing it in the Teacher’s bowl, Puṇṇā paid homage with the five-point prostration and said: “Venerable sir, may I too realize the very Dhamma that you have seen!” The Teacher, while still standing, gave his blessing, saying: “So be it.”

Puṇṇāpi cintesi – ‘‘kiñcāpi me satthā saṅgahaṃ karonto pūvaṃ gaṇhi, na panidaṃ khādissati. Addhā purato kākassa vā sunakhassa vā datvā rañño vā rājaputtassa vā gehaṃ gantvā paṇītabhojanaṃ bhuñjissatī’’ti. Satthāpi ‘‘kiṃ nu kho esā cintesī’’ti tassā cittācāraṃ ñatvā ānandattheraṃ oloketvā nisīdanākāraṃ dassesi. Thero cīvaraṃ paññāpetvā adāsi. Satthā bahinagareyeva nisīditvā bhattakiccaṃ akāsi. Devatā sakalacakkavāḷagabbhe devamanussānaṃ upakappanakaṃ ojaṃ madhupaṭalaṃ viya pīḷetvā [Pg.208] tattha pakkhipiṃsu. Puṇṇā ca olokentī aṭṭhāsi. Bhattakiccāvasāne thero udakaṃ adāsi. Satthā katabhattakicco puṇṇaṃ āmantetvā ‘‘kasmā tvaṃ puṇṇe mama sāvake paribhavasī’’ti āha. Na paribhavāmi, bhanteti. Atha tayā mama sāvake oloketvā kiṃ kathitanti? ‘‘Ahaṃ tāva iminā dukkhupaddavena niddaṃ na upemi, bhaddantā kimatthaṃ niddaṃ na upenti, addhā kassaci aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī’’ti ettakaṃ mayā, bhante, cintitanti. Satthā tassā vacanaṃ sutvā ‘‘puṇṇe tvaṃ na tāva dukkhupaddavena niddāyasi, mama sāvakā sadā jāgariyamanuyuttatāya na niddāyantī’’ti vatvā imaṃ gāthamāha –

Puṇṇā thought: “Although the Teacher took the cake to do me a favor, he will not eat it. Surely he will give it to a crow or a dog, and then go to the house of a king or a prince to eat a fine meal.” The Teacher, discerning her train of thought, glanced at the Elder Ānanda, indicating that a seat should be prepared. The Elder spread out his outer robe. The Teacher sat down right there outside the city and took his meal. Deities infused the cake with nutritive essence sufficient for gods and humans throughout the entire world-system, as if squeezing it from a honeycomb. Puṇṇā stood watching. At the conclusion of the meal, the Elder offered water. Having finished his meal, the Teacher addressed Puṇṇā: “Puṇṇā, why do you scorn my disciples?” “I do not scorn them, venerable sir.” “Then what did you say when you saw my disciples?” “Venerable sir, I only thought this: ‘Afflicted by suffering, I cannot sleep. Why do the venerable sirs not sleep? Surely one of them must be unwell, or must be troubled by a snake.’” Hearing her words, the Teacher said: “Puṇṇā, it is because you are afflicted by suffering that you do not sleep. But my disciples do not sleep because they are always devoted to wakefulness.” Then he spoke this verse:

226.

226.

‘‘Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;

Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā’’ti.

“For those who are ever vigilant, who train themselves day and night, who are intent upon Nibbāna, their taints come to an end.”

Tattha ahorattānusikkhinanti divā ca rattiñca tisso sikkhā sikkhamānānaṃ. Nibbānaṃ adhimuttānanti nibbānajjhāsayānaṃ. Atthaṃ gacchantīti evarūpānaṃ sabbepi āsavā atthaṃ vināsaṃ natthibhāvaṃ gacchantīti attho.

Herein, who train themselves day and night means those who train in the three trainings by day and by night. Who are intent upon Nibbāna means those with a disposition towards Nibbāna. Their taints come to an end: for such ones, all the taints go to their end, to destruction, to non-existence—this is the meaning.

Desanāvasāne yathāṭhitā puṇṇā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, Puṇṇā, just as she stood there, became established in the fruit of stream-entry. The Dhamma discourse was also beneficial to the assembled congregation.

Satthā kuṇḍakaaṅgārapūvena bhattakiccaṃ katvā vihāraṃ agamāsi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘dukkaraṃ, āvuso, sammāsambuddhena kataṃ puṇṇāya dinnena kuṇḍakaaṅgārapūvena bhattakiccaṃ karontenā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi mayā imāya dinnakuṇḍakaṃ paribhuttamevā’’ti vatvā atītaṃ āharitvā –

The Teacher, having made his meal with the cake of bran baked on coals, returned to the monastery. In the Dhamma hall, the bhikkhus started a discussion: “Friends, the Perfectly Enlightened One has done a difficult thing, making his meal with the cake of bran baked on coals given by Puṇṇā.” The Teacher arrived and asked: “Bhikkhus, for what topic of conversation are you now gathered?” When they told him, he said: “Not only now, bhikkhus, but in the past, too, I have eaten bran given by her.” And he related a story of the past:

‘‘Bhutvā tiṇaparighāsaṃ, bhutvā ācāmakuṇḍakaṃ;

Etaṃ te bhojanaṃ āsi, kasmā dāni na bhuñjasi.

“Having eaten leftover grass, having eaten rice-scum and bran, that was your food; why do you not eat it now?

‘‘Yattha posaṃ na jānanti, jātiyā vinayena vā;

Bahuṃ tattha mahābrahme, api ācāmakuṇḍakaṃ.

“Where they do not know a being by birth or by training, there, O great brahmin, even rice-scum and bran is a great deal.”

‘‘Tvañca [Pg.209] kho maṃ pajānāsi, yādisāyaṃ hayuttamo;

Jānanto jānamāgamma, na te bhakkhāmi kuṇḍaka’’nti. (jā. 1.3.10-12) –

“But you indeed know me, what an excellent horse I am. Since you know, and I have come to you who know, I will not eat your bran.”

Imaṃ kuṇḍakasindhavapotakajātakaṃ vitthāretvā kathesi.

He related this Jātaka of the Young Sindhu Horse and the Bran in full.

Puṇṇadāsīvatthu chaṭṭhaṃ.

The Sixth Story: Puṇṇā the Servant Girl.

7. Atulaupāsakavatthu

7. The Story of the Lay Follower Atula

Porāṇametanti imaṃ dhammadesanaṃ satthā jetavane viharanto atulaṃ nāma upāsakaṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse, which begins with the words 'This is an ancient thing,' while dwelling in Jeta's Grove, concerning a lay follower named Atula.

So hi sāvatthivāsī upāsako pañcasataupāsakaparivāro ekadivasaṃ te upāsake ādāya dhammassavanatthāya vihāraṃ gantvā revatattherassa santike dhammaṃ sotukāmo hutvā revatattheraṃ vanditvā nisīdi. So panāyasmā paṭisallānārāmo sīho viya ekacāro, tasmā tena saddhiṃ na kiñci kathesi. So ‘‘ayaṃ thero na kiñci kathesī’’ti kuddho uṭṭhāya sāriputtattherassa santikaṃ gantvā ekamantaṃ ṭhito therena ‘‘kenatthena āgatatthā’’ti vutte ‘‘ahaṃ, bhante, ime upāsake ādāya dhammassavanatthāya revatattheraṃ upasaṅkamiṃ, tassa me thero na kiñci kathesi, svāhaṃ tassa kujjhitvā idhāgato, dhammaṃ me kathethā’’ti āha. Atha thero ‘‘tena hi upāsakā nisīdathā’’ti vatvā bahukaṃ katvā abhidhammakathaṃ kathesi. Upāsakopi ‘‘abhidhammakathā nāma atisaṇhā, thero bahuṃ abhidhammameva kathesi, amhākaṃ iminā ko attho’’ti kujjhitvā parisaṃ ādāya ānandattherassa santikaṃ agamāsi.

Indeed, that lay follower, a resident of Sāvatthī, with a retinue of five hundred lay followers, one day took those lay followers and went to the monastery for the purpose of hearing the Dhamma. Desiring to hear the Dhamma in the presence of the Elder Revata, he paid homage to the Elder Revata and sat down. But that venerable one delighted in seclusion and wandered alone like a lion; therefore, he spoke not a single word with him. Becoming angry, thinking, 'This elder says nothing,' he arose and went to the Elder Sāriputta. Standing to one side, he was asked by the elder, 'For what reason have you come?' He replied, 'Venerable sir, taking these lay followers, I approached the Elder Revata for the purpose of hearing the Dhamma. That elder said nothing to me. So, being angry with him, I have come here. Please teach me the Dhamma.' Then the elder, saying, 'Well then, lay followers, sit down,' delivered an extensive discourse on the Abhidhamma. The lay follower, thinking, 'A discourse on the Abhidhamma is indeed very subtle, and the elder spoke extensively only on the Abhidhamma. What use is this to us?' became angry, took his retinue, and went to the Elder Ānanda.

Therenāpi ‘‘kiṃ upāsakā’’ti vutte, ‘‘bhante, mayaṃ dhammassavanatthāya revatattheraṃ upasaṅkamimhā, tassa santike ālāpasallāpamattampi alabhitvā kuddhā sāriputtattherassa santikaṃ agamimhā, sopi no atisaṇhaṃ bahuṃ abhidhammameva kathesi, ‘iminā amhākaṃ ko attho’ti etassāpi kujjhitvā idhāgamimhā, kathehi no, bhante, dhammakatha’’nti. Tena hi nisīditvā suṇāthāti thero tesaṃ suviññeyyaṃ katvā appakameva [Pg.210] dhammaṃ kathesi. Te therassapi kujjhitvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu, atha ne satthā āha – ‘‘kasmā upāsakā āgatatthā’’ti? ‘‘Dhammassavanāya, bhante’’ti. ‘‘Suto pana vo dhammo’’ti? ‘‘Bhante, mayaṃ ādito revatattheraṃ upasaṅkamimhā, so amhehi saddhiṃ na kiñci kathesi, tassa kujjhitvā sāriputtattheraṃ upasaṅkamimhā, tena no bahu abhidhammo kathito, taṃ asallakkhetvā kujjhitvā ānandattheraṃ upasaṅkamimhā, tena no appamattakova dhammo kathito, tassapi kujjhitvā idhāgatamhā’’ti.

When the Elder Ānanda also asked, 'What is it, lay followers?' they replied: 'Venerable sir, we approached the Elder Revata for the purpose of hearing the Dhamma. Not receiving even so much as a conversation in his presence, we became angry and went to the Elder Sāriputta. He too taught us only the extensive and very subtle Abhidhamma. Thinking, ‘What use is this to us?’ we became angry with him as well and have come here. Venerable sir, please give us a Dhamma talk.' 'In that case, sit down and listen,' said the elder, and making it easy for them to understand, he taught only a little of the Dhamma. Becoming angry with that elder as well, they went to the Teacher, paid homage, and sat down to one side. Then the Teacher asked them, 'For what reason have you come, lay followers?' 'To hear the Dhamma, Venerable Sir.' 'But have you heard the Dhamma?' 'Venerable Sir, first we approached the Elder Revata, but he said nothing to us. Becoming angry with him, we approached the Elder Sāriputta. He taught us much Abhidhamma. Not being able to comprehend it, we became angry and approached the Elder Ānanda. He taught us only a small amount of the Dhamma. Becoming angry with him as well, we have come here.'

Satthā tassa kathaṃ sutvā, ‘‘atula, porāṇato paṭṭhāya āciṇṇamevetaṃ, tuṇhībhūtampi bahukathampi mandakathampi garahantiyeva. Ekantaṃ garahitabboyeva vā hi pasaṃsitabboyeva vā natthi. Rājānopi ekacce nindanti, ekacce pasaṃsanti. Mahāpathavimpi candimasūriyepi ākāsādayopi catuparisamajjhe nisīditvā dhammaṃ kathentampi sammāsambuddhaṃ ekacce garahanti, ekacce pasaṃsanti. Andhabālānañhi nindā vā pasaṃsā vā appamāṇā, paṇḍitena pana medhāvinā nindito nindito nāma, pasaṃsito ca pasaṃsito nāma hotī’’ti vatvā imā gāthā abhāsi –

Having heard his words, the Teacher said: 'Atula, this has been the custom from ancient times: they blame one who remains silent, they blame one who speaks much, and they blame one who speaks little. Indeed, there is no one who is exclusively to be blamed or exclusively to be praised. Some blame kings, and others praise them. Some blame the great earth, the moon, and the sun, and others praise them. Even the Perfectly Enlightened One, seated in the midst of the fourfold assembly and teaching the Dhamma, is blamed by some and praised by others. Indeed, the blame or praise of the blind and foolish is of no account. But one who is blamed by the wise and intelligent is truly blamed, and one praised by them is truly praised.' Having said this, he spoke these verses:

227.

227.

‘‘Porāṇametaṃ atula, netaṃ ajjatanāmiva;

Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;

Mitabhāṇimpi nindanti, natthi loke anindito.

'This is an ancient thing, Atula, not as if of today: they blame one who sits in silence, they blame one who speaks much, and they blame one who speaks in moderation. There is no one in the world who is not blamed.'

228.

228.

‘‘Na cāhu na ca bhavissati, na cetarahi vijjati;

Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.

'There never was, there never will be, nor is there now, a person who is exclusively blamed or exclusively praised.'

229.

229.

‘‘Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;

Acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ.

'But one whom the wise praise, having observed him day after day—one of flawless conduct, intelligent, established in wisdom and virtue—'

230.

230.

‘‘Nikkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti.

'Who is fit to blame such a one, like an ornament of Jambu-river gold? Even the devas praise him; he is praised by Brahmā too.'

Tattha porāṇametanti purāṇakaṃ etaṃ. Atulāti taṃ upāsakaṃ nāmena ālapati. Netaṃ ajjatanāmivāti idaṃ nindanaṃ vā pasaṃsanaṃ vā ajjatanaṃ [Pg.211] adhunā uppannaṃ viya na hoti. Tuṇhimāsīnanti kiṃ eso mūgo viya badhiro viya kiñci ajānanto viya tuṇhī hutvā nisinnoti nindanti. Bahubhāṇinanti kiṃ esa vātāhatatālapaṇṇaṃ viya taṭataṭāyati, imassa kathāpariyantoyeva natthīti nindanti. Mitabhāṇimpīti kiṃ esa suvaṇṇahiraññaṃ viya attano vacanaṃ maññamāno ekaṃ vā dve vā vatvā tuṇhī ahosīti nindanti. Evaṃ sabbathāpi imasmiṃ loke anindito nāma natthīti attho. Na cāhūti atītepi nāhosi, anāgatepi na bhavissati.

Herein, porāṇametaṃ means 'this is ancient.' Atula is an address to that lay follower by name. Netaṃ ajjatanāmiva means: this blaming or praising is not as if it has arisen only today. Tuṇhimāsīnaṃ (one who sits in silence): they blame him, thinking, 'Why does this one sit in silence as if he were mute, deaf, or ignorant of anything?' Bahubhāṇinaṃ (one who speaks much): they blame him, thinking, 'Why does this one chatter like a palm leaf struck by the wind? There is no end to his talk!' Mitabhāṇimpi (one who speaks in moderation): they blame him, thinking, 'Does this one, regarding his own words as gold or silver, become silent after speaking only a word or two?' Thus, the meaning is that in every way, there is no one in this world who is not blamed. Na cāhu means: there was not in the past, nor will there be in the future.

Yaṃ ce viññūti bālānaṃ nindā vā pasaṃsā vā appamāṇā, yaṃ pana paṇḍitā divase divase anuvicca nindakāraṇaṃ vā pasaṃsakāraṇaṃ vā jānitvā pasaṃsanti, acchiddāya vā sikkhāya acchiddāya vā jīvitavuttiyā samannāgatattā acchiddavuttiṃ dhammojapaññāya samannāgatattā medhāviṃ lokiyalokuttarapaññāya ceva catupārisuddhisīlena ca samannāgatattā paññāsīlasamāhitaṃ pasaṃsanti, taṃ suvaṇṇadosavirahitaṃ ghaṭṭanamajjanakkhamaṃ jambonadanikkhaṃ viya ko ninditumarahatīti attho. Devāpīti devatāpi paṇḍitamanussāpi taṃ bhikkhuṃ upaṭṭhāya thomenti pasaṃsanti. Brahmunāpīti na kevalaṃ devamanussehi, dasasahassacakkavāḷe mahābrahmunāpi esa pasaṃsitoyevāti attho.

As for 'one whom the wise praise': The blame or praise of fools is of no account. But as for the one whom the wise praise, having investigated day by day and known the reason for blame or praise: they praise one of flawless conduct, being endowed with flawless training and flawless livelihood; one who is intelligent, being endowed with wisdom born of the Dhamma; and one established in wisdom and virtue, being endowed with both mundane and supramundane wisdom and with the fourfold purification virtue. The meaning is: who is fit to blame such a person, who is like an ornament of Jambu-river gold, free from any flaw and able to withstand striking and polishing? As for 'even the devas': Devas and wise human beings attend on that bhikkhu, extolling and praising him. As for 'by Brahmā too': The meaning is that he is praised not only by devas and humans, but also by the Great Brahmā in the ten-thousand-world-system.

Desanāvasāne pañcasatāpi upāsakā sotāpattiphale patiṭṭhahiṃsūti.

At the conclusion of the discourse, the five hundred lay followers were established in the fruit of stream-entry.

Atulaupāsakavatthu sattamaṃ.

The Story of the Lay Follower Atula is the Seventh.

8. Chabbaggiyavatthu

8. 8. The Story of the Group of Six Bhikkhus

Kāyappakopanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto chabbaggiye bhikkhū ārabbha kathesi.

The Teacher, while dwelling at the Bamboo Grove, delivered this Dhamma discourse beginning with 'Kāyappakopaṃ' with reference to the group of six bhikkhus.

Ekadivasañhi satthā veḷuvane viharanto tesaṃ chabbaggiyānaṃ ubhohi hatthehi yaṭṭhiyo gahetvā kaṭṭhapādukā āruyha piṭṭhipāsāṇe caṅkamantānaṃ khaṭakhaṭātisaddaṃ sutvā, ‘‘ānanda, kiṃ saddo nāmeso’’ti pucchitvā [Pg.212] ‘‘chabbaggiyānaṃ pādukā āruyha caṅkamantānaṃ khaṭakhaṭasaddo’’ti sutvā sikkhāpadaṃ paññāpetvā ‘‘bhikkhunā nāma kāyādīni rakkhituṃ vaṭṭatī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

Indeed, one day, while the Teacher was dwelling at the Bamboo Grove, he heard the clattering sound of those six bhikkhus walking back and forth on a stone slab, holding staffs in both hands and wearing wooden sandals. He asked, 'Ānanda, what is this sound?' Upon hearing the reply, 'It is the clattering sound of the group of six bhikkhus walking while wearing sandals,' he laid down a training rule. He then said, 'It is proper for a bhikkhu to guard his body and so forth,' and, wishing to teach the Dhamma, he spoke these verses:

231.

231.

‘‘Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;

Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

'One should guard against bodily agitation; one should be restrained in body. Having abandoned bodily misconduct, one should practice good conduct with the body.'

232.

232.

‘‘Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;

Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.

'One should guard against verbal agitation; one should be restrained in speech. Having abandoned verbal misconduct, one should practice good conduct with speech.'

233.

233.

‘‘Manopakopaṃ rakkheyya, manasā saṃvuto siyā;

Manoduccaritaṃ hitvā, manasā sucaritaṃ care.

'One should guard against mental agitation; one should be restrained in mind. Having abandoned mental misconduct, one should practice good conduct with the mind.'

234.

234.

‘‘Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;

Manasā saṃvutā dhīrā, te ve suparisaṃvutā’’ti.

'The wise are restrained in body, and likewise restrained in speech. The wise are restrained in mind; they are truly well-restrained.'

Tattha kāyappakopanti tividhaṃ kāyaduccaritaṃ rakkheyya. Kāyena saṃvutoti kāyadvāre duccaritapavesanaṃ nivāretvā saṃvuto pihitadvāro siyā. Yasmā pana kāyaduccaritaṃ hitvā kāyasucaritaṃ caranto ubhayampetaṃ karoti, tasmā kāyaduccaritaṃ hitvā, kāyena sucaritaṃ careti vuttaṃ. Anantaragāthāsupi eseva nayo. Kāyena saṃvutā dhīrāti ye paṇḍitā pāṇātipātādīni akarontā kāyena, musāvādādīni akarontā vācāya, abhijjhādīni asamuṭṭhapentā manasā saṃvutā, te idha lokasmiṃ susaṃvutā surakkhitā sugopitā supihitadvārāti attho.

Herein, 'bodily agitation' means that one should guard against the threefold bodily misconduct. 'Restrained in body' means one should be restrained, with the bodily door closed, by preventing misconduct from entering through the bodily door. Since by abandoning bodily misconduct and practicing bodily good conduct, one accomplishes both, therefore it is said: 'Having abandoned bodily misconduct, one should practice good conduct with the body.' The same method applies to the subsequent verses as well. 'The wise who are restrained in body' means that those wise ones who are restrained by not committing the destruction of life and other such things with the body, not committing false speech and other such things with speech, and not arousing covetousness and other such things in the mind; in this world, they are well-restrained, well-guarded, well-protected, with doors well-closed—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Chabbaggiyavatthu aṭṭhamaṃ.

The Story of the Group of Six Bhikkhus is the Eighth.

Kodhavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Anger is concluded.

Sattarasamo vaggo.

The Seventeenth Chapter is concluded.

18. Malavaggo

18. 18. The Chapter on Impurities

1. Goghātakaputtavatthu

1. 1. The Story of the Butcher's Son

Paṇḍupalāsova [Pg.213] dānisīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ goghātakaputtaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain butcher's son, beginning with the verse: 'You are now like a yellow leaf...'

Sāvatthiyaṃ kireko goghātako gāvo vadhitvā varamaṃsāni gahetvā pacāpetvā puttadārehi saddhiṃ nisīditvā maṃsañca khādati, mūlena ca vikkiṇitvā jīvikaṃ kappesi. So evaṃ pañcapaṇṇāsa vassāni goghātakakammaṃ karonto dhuravihāre viharantassa satthu ekadivasampi kaṭacchumattampi yāguṃ vā bhattaṃ vā na adāsi. So ca vinā maṃsena bhattaṃ na bhuñjati. So ekadivasaṃ divasabhāge maṃsaṃ vikkiṇitvā attano atthāya pacituṃ ekaṃ maṃsakhaṇḍaṃ bhariyāya datvā nhāyituṃ agamāsi. Athassa sahāyako gehaṃ gantvā bhariyaṃ āha – ‘‘thokaṃ me vikkiṇiyamaṃsaṃ dehi, gehaṃ me pāhunako āgato’’ti. Natthi vikkiṇiyamaṃsaṃ, sahāyako te maṃsaṃ vikkiṇitvā idāni nhāyituṃ gatoti. Mā evaṃ kari, sace maṃsakhaṇḍaṃ atthi, dehīti. Sahāyakassa te nikkhittamaṃsaṃ ṭhapetvā aññaṃ natthīti. So ‘‘sahāyakassa me atthāya ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjati, nāyaṃ dassatī’’ti sāmaṃyeva taṃ maṃsaṃ gahetvā pakkāmi.

It is said that in Sāvatthī, there was a certain butcher who, after slaughtering cows, would take the best cuts of meat, have them cooked, and sit down with his wife and children to eat. He also made his living by selling meat. For fifty-five years, while carrying on this butcher's trade, he never once offered even a spoonful of rice gruel or a meal to the Teacher dwelling in the main monastery. Moreover, he would not eat a meal without meat. One day, after selling meat during the day, he gave one piece of meat to his wife to cook for himself and went to bathe. Then his friend came to the house and said to his wife, 'Please give me a little of the meat for sale; a guest has arrived at my house.' 'There is no meat for sale,' she replied. 'Your friend sold the meat and has now gone to bathe.' 'Do not say that,' he said. 'If there is a piece of meat, give it to me.' 'Except for the piece set aside for your friend, there is no other meat,' she answered. Thinking, 'There is no meat other than the piece kept for my friend's sake, and he will not eat without meat, so she will not give it to me,' he took the meat himself and left.

Goghātakopi nhatvā āgato tāya attano pakkapaṇṇena saddhiṃ vaḍḍhetvā bhatte upanīte āha ‘‘kahaṃ maṃsa’’nti? ‘‘Natthi, sāmī’’ti. Nanu ahaṃ paccanatthāya maṃsaṃ datvā gatoti. Tava sahāyako āgantvā ‘‘pāhunako me āgato, vikkiṇiyamaṃsaṃ dehī’’ti vatvā mayā ‘‘sahāyakassa te ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjatī’’ti vuttepi balakkārena taṃ maṃsaṃ sāmaṃyeva gahetvā gatoti. Ahaṃ vinā maṃsena bhattaṃ na bhuñjāmi, harāhi nanti. Kiṃ sakkā kātuṃ, bhuñja, sāmīti. So ‘‘nāhaṃ bhuñjāmī’’ti taṃ bhattaṃ harāpetvā satthaṃ ādāya pacchāgehe ṭhito goṇo atthi, tassa santikaṃ gantvā mukhe hatthaṃ pakkhipitvā jivhaṃ nīharitvā satthena mūle [Pg.214] chinditvā ādāya gantvā aṅgāresu pacāpetvā bhattamatthake ṭhapetvā nisinno ekaṃ bhattapiṇḍaṃ bhuñjitvā ekaṃ maṃsakhaṇḍaṃ mukhe ṭhapesi. Taṅkhaṇaññevassa jivhā chijjitvā bhattapātiyaṃ pati. Taṅkhaṇaññeva kammasarikkhakaṃ vipākaṃ labhi. Sopi kho goṇo viya lohitadhārāya mukhato paggharantiyā antogehaṃ pavisitvā jaṇṇukehi vicaranto viravi.

The butcher, having bathed and returned, asked when his wife served and brought the meal with her own cooked vegetables, 'Where is the meat?' 'There is none, master.' 'Did I not give you meat to be cooked before I left?' 'Your friend came and said, "A guest has arrived for me; give me some meat for sale." Even when I told him, "Apart from the meat set aside for your friend, there is no other, and he does not eat without meat," he forcibly took that meat himself and left.' 'I do not eat a meal without meat; take this away.' 'What can be done? Please eat, master.' He said, 'I will not eat,' and had the meal taken away. Taking a knife, he went to an ox that was standing in the back of the house. Approaching it, he put his hand in its mouth, pulled out its tongue, and cut it off at the root with the knife. Taking it, he went and had it roasted on the coals, placed it on top of his rice, and sat down. After eating one mouthful of rice, he placed a piece of the meat in his mouth. At that very moment, his own tongue was severed and fell into his rice bowl. At that very moment, he received a result corresponding to his deed. Indeed, just like the ox, with a stream of blood pouring from his mouth, he entered the house, moved about on his knees, and cried out.

Tasmiṃ samaye goghātakassa putto pitaraṃ olokento samīpe ṭhito hoti. Atha naṃ mātā āha – ‘‘passa, putta, imaṃ goghātakaṃ goṇaṃ viya gehamajjhe jaṇṇukehi vicaritvā viravantaṃ, idaṃ dukkhaṃ tava matthake patissati, mamampi anoloketvā attano sotthiṃ karonto palāyassū’’ti. So maraṇabhayatajjito mātaraṃ vanditvā palāyi, palāyitvā ca pana takkasilaṃ agamāsi. Goghātakopi goṇo viya gehamajjhe viravanto vicaritvā kālakato avīcimhi nibbatti. Goṇopi kālamakāsi. Goghātakaputtopi takkasilaṃ gantvā suvaṇṇakārakammaṃ uggaṇhi. Athassācariyo gāmaṃ gacchanto ‘‘evarūpaṃ nāma alaṅkāraṃ kareyyāsī’’ti vatvā pakkāmi. Sopi tathārūpaṃ alaṅkāraṃ akāsi. Athassācariyo āgantvā alaṅkāraṃ disvā ‘‘ayaṃ yattha katthaci gantvā jīvituṃ samattho’’ti vayappattaṃ attano dhītaraṃ adāsi. So puttadhītāhi vaḍḍhi.

At that time, the butcher's son stood nearby, looking at his father. Then his mother said to him: "Look, son, at this butcher, crying out like an ox while moving about the middle of the house on his knees. This suffering will befall your head. Without even looking at me, seek your own safety and flee." Terrified by the fear of death, he paid respects to his mother and fled. After fleeing, he went to Takkasilā. The butcher, crying out like an ox while moving about the middle of the house, died and was reborn in the Avīci hell. The ox also died. The butcher's son went to Takkasilā and learned the craft of a goldsmith. Then, as his teacher was going to his village, he instructed him, "Make an ornament of such and such a kind," and left. He too made an ornament of that kind. When his teacher returned and saw the ornament, he thought, "This one is capable of making a living wherever he goes," and gave his grown-up daughter to him in marriage. He prospered with sons and daughters.

Athassa puttā vayappattā sippaṃ uggaṇhitvā aparabhāge sāvatthiyaṃ gantvā tattha gharāvāsaṃ saṇṭhapetvā vasantā saddhā pasannā ahesuṃ. Pitāpi nesaṃ takkasilāyaṃ kiñci kusalaṃ akatvāva jaraṃ pāpuṇi. Athassa puttā ‘‘pitā no mahallako’’ti attano santikaṃ pakkosāpetvā ‘‘pitu atthāya dānaṃ dassāmā’’ti buddhappamukhaṃ bhikkhusaṅghaṃ nimantayiṃsu. Te punadivase antogehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ āhaṃsu – ‘‘bhante, amhehi idaṃ pitu jīvabhattaṃ dinnaṃ, pitu no anumodanaṃ karothā’’ti. Satthā taṃ āmantetvā, ‘‘upāsaka, tvaṃ mahallako paripakkasarīro paṇḍupalāsasadiso, tava paralokagamanāya kusalapātheyyaṃ natthi, attano patiṭṭhaṃ karohi, paṇḍito bhava, mā bālo’’ti anumodanaṃ karonto imā dve gāthā abhāsi –

Then his sons, having come of age and learned the craft, later went to Sāvatthī, established households there, and while living there, became faithful and devout. Their father, in Takkasilā, reached old age without having done any meritorious deeds. Then his sons, thinking, 'Our father is old,' had him summoned to their presence and invited the community of monks headed by the Buddha, intending, 'We will give an offering for our father's sake.' The next day, having seated the community of monks headed by the Buddha inside their house and served them respectfully, at the conclusion of the meal they said to the Teacher, 'Venerable Sir, we have given this life-sustaining meal for our father. Please give the anumodanā for our father.' The Teacher, addressing him, said, 'Lay follower, you are old, your body is ripe, you are like a pale leaf. You have no meritorious provisions for the journey to the next world. Make a refuge for yourself, become wise, do not be a fool.' While giving the anumodanā, he spoke these two verses:

235.

235.

‘‘Paṇḍupalāsova [Pg.215] dānisi,Yamapurisāpi ca te upaṭṭhitā;

Uyyogamukhe ca tiṭṭhasi,Pātheyyampi ca te na vijjati.

Like a yellowed leaf you are now, and Yama's men are present before you. You stand at the mouth of departure, and you have no provisions for the journey.

236.

236.

‘‘So karohi dīpamattano,Khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo,Dibbaṃ ariyabhūmiṃ upehisī’’ti.

Therefore, make an island for yourself. Strive quickly, become wise. With stain removed, undefiled, you will reach the divine, noble realm.

Tattha paṇḍupalāsova dānisīti, upāsaka, tvaṃ idāni chijjitvā bhūmiyaṃ patitapaṇḍupalāso viya ahosi. Yamapurisāti yamadūtā vuccanti, idaṃ pana maraṇameva sandhāya vuttaṃ, maraṇaṃ te paccupaṭṭhitanti attho. Uyyogamukheti parihānimukhe, avuḍḍhimukhe ca ṭhitosīti attho. Pātheyyanti gamikassa taṇḍulādipātheyyaṃ viya paralokaṃ gacchantassa tava kusalapātheyyampi natthīti attho. So karohīti so tvaṃ samudde nāvāya bhinnāya dīpasaṅkhātaṃ patiṭṭhaṃ viya attano kusalapatiṭṭhaṃ karohi. Karonto ca khippaṃ vāyama, sīghaṃ sīghaṃ vīriyaṃ ārabha, attano kusalakammapatiṭṭhakaraṇena paṇḍito bhava. Yo hi maraṇamukhaṃ appatvā kātuṃ samatthakāleva kusalaṃ karoti, esa paṇḍito nāma, tādiso bhava, mā andhabāloti attho. Dibbaṃ ariyabhūminti evaṃ vīriyaṃ karonto rāgādīnaṃ malānaṃ nīhaṭatāya niddhantamalo aṅgaṇābhāvena anaṅgaṇo nikkileso hutvā pañcavidhaṃ suddhāvāsabhūmiṃ pāpuṇissasīti attho.

Herein, 'Like a yellowed leaf you are now' means: Lay follower, you are now like a yellowed leaf that, having been severed, has fallen to the ground. 'Yama's men' refers to the envoys of Yama. This, however, is said with reference to death itself; the meaning is 'death is present before you'. 'At the mouth of departure' means: you stand at the mouth of decline and at the mouth of non-growth. 'Provisions' means: just as a traveler has provisions of rice and so forth, for you who are going to the next world, there are no provisions of merit. 'Therefore, make' means: you should make for yourself a refuge of merit, like a refuge called an island for one whose boat has broken in the ocean. And in doing so, strive quickly; quickly, quickly arouse energy, and by making a foundation of your own wholesome kamma, become a wise person. For whoever performs wholesome deeds while still capable, before reaching the mouth of death, is called a wise person. Become one such as that; do not be a blind fool. 'The divine, noble realm' means: thus, while making an effort, because of having expelled the stains of lust and so forth, you will be one with stains removed; and through the state of having no defilement, you will be undefiled and without taints, and you will reach the fivefold ground of the Pure Abodes.

Desanāvasāne upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the lay follower was established in the fruit of stream-entry, and the Dhamma discourse was also of benefit to those who had assembled.

Te punadivasatthāyapi satthāraṃ nimantetvā dānaṃ datvā katabhattakiccaṃ satthāraṃ anumodanakāle āhaṃsu – ‘‘bhante, idampi amhākaṃ pitu jīvabhattameva, imasseva anumodanaṃ karothā’’ti. Satthā tassa anumodanaṃ karonto imā dve gāthā abhāsi –

For the following day's merit, they also invited the Teacher, and having given the alms-food, at the time of the anumodanā after the Teacher had finished his meal, they said: 'Venerable Sir, this too is a life-sustaining meal for our father; please give the anumodanā for him alone.' The Teacher, giving the anumodanā for him, spoke these two verses:

237.

237.

‘‘Upanītavayo [Pg.216] ca dānisi,Sampayātosi yamassa santikaṃ;

Vāso te natthi antarā,Pātheyyampi ca te na vijjati.

You have now reached the end of your age; you have set forth to the presence of Yama. There is no stopping-place for you in between, and you have no provisions for the journey.

238.

238.

‘‘So karohi dīpamattano,Khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo,Na puna jātijaraṃ upehisī’’ti.

Therefore, make an island for yourself; strive quickly, become a wise person. With stains expelled and without defilement, you will not come again to birth and aging.

Tattha upanītavayoti upāti nipātamattaṃ, nītavayoti vigatavayo atikkantavayo, tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho. Sampayātosi yamassa santikanti maraṇamukhaṃ gantuṃ sajjo hutvā ṭhitosīti attho. Vāso te natthi antarāti yathā maggaṃ gacchantā tāni tāni kiccāni karontā antarāmagge vasanti, na evaṃ paralokaṃ gacchantā. Na hi sakkā paralokaṃ gacchantena ‘‘adhivāsetha katipāhaṃ, dānaṃ tāva demi, dhammaṃ tāva suṇāmī’’tiādīni vattuṃ. Ito pana cavitvā paraloke nibbattova hoti. Imamatthaṃ sandhāyetaṃ vuttaṃ. Pātheyyanti idaṃ kiñcāpi heṭṭhā vuttameva, upāsakassa pana punappunaṃ daḷhīkaraṇatthaṃ idhāpi satthārā kathitaṃ. Jātijaranti ettha byādhimaraṇānipi gahitāneva honti. Heṭṭhimagāthāhi ca anāgāmimaggo kathito, idha arahattamaggo kathito. Evaṃ santepi yathā nāma raññā attano mukhapamāṇena kabaḷaṃ vaḍḍhetvā puttassa upanīte so kumāro attano mukhapamāṇeneva gaṇhāti, evameva satthārā uparimaggavasena dhamme desitepi upāsako attano upanissayavasena heṭṭhā sotāpattiphalaṃ patvā imissā anumodanāya avasāne anāgāmiphalaṃ patto. Sesaparisāyapi sātthikā dhammadesanā ahosīti.

Herein, in 'upanītavayo', 'upa' is merely a particle. 'Nītavayo' means 'age departed', 'age passed beyond'; the meaning is: 'you have now passed beyond the three ages and stand at the mouth of death'. 'You have set forth to the presence of Yama' means: 'you stand ready, having prepared to go to the mouth of death'. 'There is no stopping-place for you in between' means that just as travelers on a journey perform various tasks and dwell along the way, it is not so for those going to the next world. Indeed, it is not possible for one going to the next world to say, 'Wait for a few days, let me first give alms, let me first hear the Dhamma,' and so on. Rather, having passed away from here, one is simply reborn in the next world. This was said with reference to this meaning. 'Provisions': although this was already said below, it was spoken here again by the Teacher for the purpose of repeatedly strengthening it for the lay follower. In 'birth and aging', sickness and death are also taken to be included. And by the preceding verses, the path of the non-returner was taught; here, the path of the Arahant is taught. Even so, just as when a king, having enlarged a morsel to the size of his own mouth, offers it to his son, that prince takes it only according to the size of his own mouth, in the very same way, even though the Teacher taught the Dhamma by way of the higher paths, the lay follower, according to his own supporting conditions, having attained the fruit of stream-entry during the preceding discourse, at the end of this thanksgiving discourse attained the fruit of non-returning. The Dhamma discourse was also of benefit to the rest of the assembly.

Goghātakaputtavatthu paṭhamaṃ.

Here ends the first story, that of the son of the cattle-butcher.

2. Aññatarabrāhmaṇavatthu

2. The Story of a Certain Brahmin

Anupubbenāti [Pg.217] imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarabrāhmaṇaṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with 'Anupubbena,' with reference to a certain brahmin.

So kira ekadivasaṃ pātova nikkhamitvā bhikkhūnaṃ cīvarapārupanaṭṭhāne bhikkhū cīvaraṃ pārupante olokento aṭṭhāsi. Taṃ pana ṭhānaṃ virūḷhatiṇaṃ hoti. Athekassa bhikkhuno cīvaraṃ pārupantassa cīvarakaṇṇo tiṇesu pavaṭṭento ussāvabindūhi temi. Brāhmaṇo ‘‘imaṃ ṭhānaṃ appaharitaṃ kātuṃ vaṭṭatī’’ti punadivase kuddālaṃ ādāya gantvā taṃ ṭhānaṃ tacchetvā khalamaṇḍalasadisaṃ akāsi. Punadivasepi taṃ ṭhānaṃ āgantvā bhikkhūsu cīvaraṃ pārupantesu ekassa cīvarakaṇṇaṃ bhūmiyaṃ patitvā paṃsumhi pavaṭṭamānaṃ disvā ‘‘idha vālukaṃ okirituṃ vaṭṭatī’’ti cintetvā vālukaṃ āharitvā okiri.

It is said that one day, early in the morning, that brahmin went out and stood watching the monks putting on their robes at the designated place. That spot had tall grass. Then, as one monk was putting on his robe, the corner of his robe, brushing against the grass, became wet with dewdrops. The brahmin thought, 'It is proper to make this place free of green grass.' The next day, taking a spade, he went and cleared that place, making it like a threshing floor. On another day, having gone to that place, he saw that as the monks were putting on their robes, the corner of one monk's robe fell to the ground and was being soiled by dust. Thinking, 'It is proper to scatter sand here,' he brought sand and scattered it.

Athekadivasaṃ purebhattaṃ caṇḍo ātapo ahosi, tadāpi bhikkhūnaṃ cīvaraṃ pārupantānaṃ gattato sede muccante disvā ‘‘idha mayā maṇḍapaṃ kāretuṃ vaṭṭatī’’ti cintetvā maṇḍapaṃ kāresi. Punadivase pātova vassaṃ vassi, vaddalikaṃ ahosi. Tadāpi brāhmaṇo bhikkhū olokentova ṭhito tintacīvarake bhikkhū disvā ‘‘ettha mayā sālaṃ kāretuṃ vaṭṭatī’’ti sālaṃ kāretvā ‘‘idāni sālamahaṃ karissāmī’’ti cintetvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā anto ca bahi ca bhikkhū nisīdāpetvā bhattakiccāvasāne anumodanatthāya satthu pattaṃ gahetvā, ‘‘bhante, ahaṃ bhikkhūnaṃ cīvarapārupanakāle imasmiṃ ṭhāne olokento ṭhito idañcidañca disvā idañcidañca kāresi’’nti ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Satthā tassa vacanaṃ sutvā, ‘‘brāhmaṇa, paṇḍitā nāma khaṇe khaṇe thokaṃ kusalaṃ karontā anupubbena attano akusalamalaṃ nīharantiyevā’’ti vatvā imaṃ gāthamāha –

Then one day, in the forenoon, the sunlight was fierce. At that time, seeing sweat dripping from the bodies of the monks as they were putting on their robes, he thought, 'It is proper for me to have a pavilion made here,' and he had a pavilion built. The next day, it rained early in the morning; it was a heavy downpour. At that time also, the brahmin, while standing and watching the monks, saw them with robes wet from the rain and thought, 'It is proper for me to have a hall built here.' Having had a hall built, he thought, 'Now I shall perform the hall-dedication ceremony.' He invited the community of monks with the Buddha at its head and, having seated the monks both inside and outside, at the conclusion of the meal, he took the Teacher's bowl for the purpose of the thanksgiving discourse. He then related the entire account from the beginning, saying, 'Venerable Sir, while standing and watching the monks at this place during the time they put on their robes, I saw this and that, and so I had this and that done.' Having heard his words, the Teacher said, 'Brahmin, the wise, by doing wholesome deeds little by little, moment by moment, gradually remove their own impurity of unwholesomeness,' and spoke this verse:

239.

239.

‘‘Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;

Kammāro rajatasseva, niddhame malamattano’’ti.

Gradually, little by little, moment by moment, a wise person should remove their own impurity, just as a smith removes the dross from silver.

Tattha anupubbenāti anupaṭipāṭiyā. Medhāvīti dhammojapaññāya samannāgato. Khaṇe khaṇeti okāse okāse kusalaṃ karonto. Kammāro rajatassevāti yathā suvaṇṇakāro ekavārameva suvaṇṇaṃ tāpetvā koṭṭetvā malaṃ nīharitvā pilandhanavikatiṃ kātuṃ na sakkoti[Pg.218], punappunaṃ tāpento koṭṭento pana malaṃ nīharati, tato anekavidhaṃ pilandhanavikatiṃ karoti, evameva punappunaṃ kusalaṃ karonto paṇḍito attano rāgādimalaṃ niddhameyya, evaṃ niddhantamalo nikkilesova hotīti attho.

Therein, 'anupubbena' means successively. 'Medhāvī' means one who is endowed with the wisdom that is the essence of the Dhamma. 'Khaṇe khaṇe' means doing wholesome deeds at every opportunity. 'Kammāro rajatasseva' means: just as a goldsmith cannot make an ornament by heating and hammering gold only once to remove the dross, but by repeatedly heating and hammering it, he removes the dross, and thereafter makes various kinds of ornaments; in the same way, a wise person, by repeatedly doing wholesome deeds, should remove their own impurity of lust and so on. Thus, one whose impurity has been removed becomes one without defilements. This is the meaning.

Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhati, mahājanassāpi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that brahmin was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the great assembly.

Aññatarabrāhmaṇavatthu dutiyaṃ.

Here ends the second story, that of a certain brahmin.

3. Tissattheravatthu

3. The Story of the Elder Tissa

Ayasāva malanti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ nāma bhikkhuṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with the words, 'Ayasāva malaṃ,' concerning a monk named the Elder Tissa.

Eko kira sāvatthivāsī kulaputto pabbajitvā laddhūpasampado tissattheroti paññāyi. So aparabhāge janapadavihāre vassūpagato aṭṭhahatthakaṃ thūlasāṭakaṃ labhitvā vutthavasso pavāretvā taṃ ādāya gantvā bhaginiyā hatthe ṭhapesi. Sā ‘‘na me eso sāṭako bhātu anucchaviko’’ti taṃ tikhiṇāya vāsiyā chinditvā hīrahīraṃ katvā udukkhale koṭṭetvā pavisetvā pothetvā vaṭṭetvā sukhumasuttaṃ kantitvā sāṭakaṃ vāyāpesi. Theropi suttañceva sūciyo ca saṃvidahitvā cīvarakārake daharasāmaṇere sannipātetvā bhaginiyā santikaṃ gantvā ‘‘taṃ me sāṭakaṃ detha, cīvaraṃ kāressāmī’’ti āha. Sā navahatthaṃ sāṭakaṃ nīharitvā kaniṭṭhabhātikassa hatthe ṭhapesi. So taṃ gahetvā vitthāretvā oloketvā ‘‘mama sāṭako thūlo aṭṭhahattho, ayaṃ sukhumo navahattho. Nāyaṃ mama sāṭako, tumhākaṃ esa, na me iminā attho, tameva me dethā’’ti āha. ‘‘Bhante, tumhākameva eso, gaṇhatha na’’nti? So neva icchi. Athassa attanā katakiccaṃ sabbaṃ ārocetvā, ‘‘bhante, tumhākamevesa, gaṇhatha na’’nti adāsi. So taṃ ādāya vihāraṃ gantvā cīvarakammaṃ paṭṭhapesi.

It is said that a certain man of good family from Sāvatthī, having gone forth and received the higher ordination, became known as the Elder Tissa. At a later time, while observing the rains-residence in a monastery in the countryside, he received a coarse cloth eight cubits in length. When the rains-residence was over, he took it, went to his sister, and placed it in her hand. She, thinking, 'This cloth is not suitable for my brother,' cut it with a sharp adze, made it into fibers, pounded it in a mortar, carded it, beat it, rolled it, spun fine thread, and had a cloth woven. The Elder, having prepared thread and needles, gathered young monks and novices who were robe-makers, went to his sister, and said, 'Give me that cloth of mine; I will have a robe made.' She brought out a nine-cubit cloth and placed it in the hand of her younger brother. He took it, spread it out, and looked at it, saying, 'My cloth was coarse and eight cubits long; this one is fine and nine cubits long. This is not my cloth; it is yours. I have no use for this one. Give me that very one.' She said, 'Venerable sir, this is indeed yours. Please take it.' But he did not want it. Then, having explained to him all the work she had done, she said, 'Venerable sir, this is indeed yours. Please take it,' and gave it to him. He took it, went to the monastery, and began the work of making the robe.

Athassa [Pg.219] bhaginī cīvarakārānaṃ atthāya yāgubhattādīni sampādesi. Cīvarassa niṭṭhitadivase pana atirekasakkāraṃ kāresi. So cīvaraṃ oloketvā tasmiṃ uppannasineho ‘‘sve dāni naṃ pārupissāmī’’ti saṃharitvā cīvaravaṃse ṭhapetvā taṃ rattiṃ bhuttāhāraṃ jirāpetuṃ asakkonto kālaṃ katvā tasmiṃyeva cīvare ūkā hutvā nibbatti. Bhaginīpissa kālakiriyaṃ sutvā bhikkhūnaṃ pādesu pavattamānā rodi. Bhikkhū tassa sarīrakiccaṃ katvā gilānupaṭṭhākassa abhāvena saṅghasseva taṃ pāpuṇāti. ‘‘Bhājessāma na’’nti taṃ cīvaraṃ nīharāpesuṃ. Sā ūkā ‘‘ime mama santakaṃ vilumpantī’’ti viravantī ito cito ca sandhāvi. Satthā gandhakuṭiyaṃ nisinnova dibbāya sotadhātuyā taṃ saddaṃ sutvā, ‘‘ānanda, tissassa cīvaraṃ abhājetvā sattāhaṃ nikkhipituṃ vadehī’’ti āha. Thero tathā kāresi. Sāpi sattame divase kālaṃ katvā tusitavimāne nibbatti. Satthā ‘‘aṭṭhame divase tissassa cīvaraṃ bhājetvā gaṇhathā’’ti āṇāpesi. Bhikkhū tathā kariṃsu.

Then his sister prepared gruel, rice, and other things for the benefit of the robe-makers. On the day the robe was finished, she made an especially great offering. He looked at the robe, and with affection arising for it, thought, 'Tomorrow I shall wear it.' He folded it and placed it on a robe-rack. That night, being unable to digest the food he had eaten, he passed away and was reborn as a louse in that very robe. His sister, hearing of his passing, fell rolling at the feet of the monks and wept. The monks performed the funeral rites for him, and due to the absence of an attendant for the sick, the robe fell to the Sangha. Thinking, 'Let us divide it,' they had the robe brought out. That louse, crying out, 'These monks are plundering my property!' ran hither and thither. The Teacher, while seated in the Perfumed Chamber, heard that sound with his divine ear-element and said, 'Ānanda, tell them not to divide Tissa's robe, but to set it aside for seven days.' The Elder did so. That louse, too, on the seventh day, passed away and was reborn in a celestial mansion in the Tusita heaven. The Teacher commanded, 'On the eighth day, divide Tissa's robe and take it.' The monks did so.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘kasmā nu kho satthā tissassa cīvaraṃ satta divase ṭhapāpetvā aṭṭhame divase gaṇhituṃ anujānī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, tisso attano cīvare ūkā hutvā nibbatto, tumhehi tasmiṃ bhājiyamāne ‘ime mama santakaṃ vilumpantī’ti viravantī ito cito ca dhāvi. Sā tumhehi cīvare gayhamāne tumhesu manaṃ padussitvā niraye nibbatteyya, tena cāhaṃ cīvaraṃ nikkhipāpesiṃ. Idāni pana sā tusitavimāne nibbattā, tena vo mayā cīvaragahaṇaṃ anuññāta’’nti vatvā puna tehi ‘‘bhāriyā vata ayaṃ, bhante, taṇhā nāmā’’ti vutte ‘‘āma, bhikkhave, imesaṃ sattānaṃ taṇhā nāma bhāriyā. Yathā ayato malaṃ uṭṭhahitvā ayameva khādati vināseti aparibhogaṃ karoti, evamevāyaṃ taṇhā imesaṃ sattānaṃ abbhantare uppajjitvā te satte nirayādīsu nibbattāpeti, vināsaṃ pāpetī’’ti vatvā imaṃ gāthamāha –

The monks raised a topic of discussion in the Dhamma hall: 'For what reason indeed did the Teacher have Tissa's robe set aside for seven days and permit it to be taken on the eighth day?' The Teacher arrived and asked, 'Monks, for what discussion are you now assembled?' When they told him, he said, 'Monks, Tissa was reborn as a louse in his own robe. When you were dividing it, it ran hither and thither, crying out, "These monks are plundering my property!" Had the robe been taken by you, it would have corrupted its mind towards you and been reborn in hell. For that reason, I had the robe set aside. But now, that being has been reborn in a celestial mansion in the Tusita heaven. For that reason, the taking of the robe was permitted to you by me.' Again, when they said, 'Venerable sir, this thing called craving is indeed a heavy burden!' he replied, 'Yes, monks. For these beings, this thing called craving is a heavy burden. Just as rust, arising from iron, then eats that very iron, destroys it, and renders it unusable, even so, this craving, arising within these beings, causes them to be reborn in hell and other such states, and leads them to destruction.' Having said this, he spoke this verse:

240.

240.

‘‘Ayasāva malaṃ samuṭṭhitaṃ,Tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ,Sāni kammāni nayanti duggati’’nti.

Just as rust that has arisen from iron, having arisen from it, eats that very iron, even so, their own actions lead one who transgresses in the use of requisites to a woeful state.

Tattha [Pg.220] ayasāvāti ayato samuṭṭhitaṃ. Tatuṭṭhāyāti tato uṭṭhāya. Atidhonacārinanti dhonā vuccati cattāro paccaye ‘‘idamatthaṃ ete’’ti paccavekkhitvā paribhuñjanapaññā, taṃ atikkamitvā caranto atidhonacārī nāma. Idaṃ vuttaṃ hoti – yathā ayato malaṃ samuṭṭhāya tato samuṭṭhitaṃ tameva khādati, evamevaṃ catupaccaye apaccavekkhitvā paribhuñjantaṃ atidhonacārinaṃ sāni kammāni attani ṭhitattā attano santakāneva tāni kammāni duggatiṃ nayantīti.

Therein, `ayasāva` means 'from iron' (`ayato`) `samuṭṭhitaṃ` means 'arisen'. `Tatuṭṭhāya` means 'having arisen from that'. Regarding `atidhonacārinaṃ`: the wisdom of using the four requisites after reflecting, 'These are for this purpose,' is called `dhona`. One who acts by transgressing that is called an `atidhonacārī`. This is what is said: Just as rust that has arisen from iron—that which has arisen from it—eats that very iron, even so, for an `atidhonacārī` who uses the four requisites without reflection, their own actions (`sāni kammāni`)—which are established in themselves and are their own property—lead them to a woeful state.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Tissattheravatthu tatiyaṃ.

The third story: the Story of the Elder Tissa.

4. Lāludāyittheravatthu

4. The Story of Elder Lāḷudāyī

Asajjhāyamalāti imaṃ dhammadesanaṃ satthā jetavane viharanto lāludāyittheraṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with `Asajjhāyamalā`, concerning Elder Lāḷudāyī.

Sāvatthiyaṃ kira pañcakoṭimattā ariyasāvakā vasanti, dve koṭimattā puthujjanā vasanti. Tesu ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ sappitelamadhuphāṇitavatthādīni gahetvā vihāraṃ gantvā dhammakathaṃ suṇanti. Dhammaṃ sutvā gamanakāle ca sāriputtamoggallānānaṃ guṇakathaṃ kathenti. Udāyitthero tesaṃ kathaṃ sutvā ‘‘etesaṃ tāva dhammaṃ sutvā tumhe evaṃ kathetha, mama dhammakathaṃ sutvā kiṃ nu kho na kathessathā’’ti vadati. Manussā tassa kathaṃ sutvā ‘‘ayaṃ eko dhammakathiko bhavissati, imassapi amhehi dhammakathaṃ sotuṃ vaṭṭatī’’ti te ekadivasaṃ theraṃ yācitvā, ‘‘bhante, ajja amhākaṃ dhammassavanadivaso’’ti saṅghassa dānaṃ datvā, ‘‘bhante, tumhe amhākaṃ divā dhammakathaṃ katheyyāthā’’ti āhaṃsu. Sopi tesaṃ adhivāsesi.

In Sāvatthī, it is said, there lived about five crores of noble disciples and two crores of ordinary people. Among them, the noble disciples would give alms in the morning and, in the afternoon, take items such as ghee, oil, honey, molasses, and cloth to the monastery to listen to a Dhamma talk. After hearing the Dhamma, on their way back, they would discuss the virtues of Sāriputta and Moggallāna. Hearing their conversation, Elder Udāyī said, 'Having heard the Dhamma of these two, you speak thus. Having heard my Dhamma talk, why indeed would you not speak of it?' Hearing his words, the people thought, 'This must be a Dhamma speaker; it is fitting for us to hear a Dhamma talk from him as well.' One day, they invited the Elder, saying, 'Venerable sir, today is our day for listening to the Dhamma.' After offering alms to the Saṅgha, they said, 'Venerable sirs, please deliver a Dhamma talk for us during the day.' He consented.

Tehi dhammassavanavelāya āgantvā, ‘‘bhante, no dhammaṃ kathethā’’ti vutte lāludāyitthero āsane nisīditvā cittabījaniṃ gahetvā [Pg.221] cālento ekampi dhammapadaṃ adisvā ‘‘ahaṃ sarabhaññaṃ bhaṇissāmi, añño dhammakathaṃ kathetū’’ti vatvā otari. Te aññena dhammakathaṃ kathāpetvā sarabhāṇatthāya puna taṃ āsanaṃ āropayiṃsu. So punapi kiñci adisvā ‘‘ahaṃ rattiṃ kathessāmi, añño sarabhaññaṃ bhaṇatū’’ti vatvā āsanā otari. Te aññena sarabhaññaṃ bhaṇāpetvā puna rattiṃ theraṃ ānayiṃsu. So rattimpi kiñci adisvā ‘‘ahaṃ paccūsakāle kathessāmi, rattiṃ añño kathetū’’ti vatvā otari. Te aññena rattiṃ kathāpetvā puna paccūse taṃ ānayiṃsu. So punapi kiñci nāddasa. Mahājano leḍḍudaṇḍādīni gahetvā, ‘‘andhabāla, tvaṃ sāriputtamoggallānānaṃ vaṇṇe kathiyamāne evañcevañca vadesi, idāni kasmā na kathesī’’ti santajjetvā palāyantaṃ anubandhi. So palāyanto ekissā vaccakuṭiyā pati.

When the time for the Dhamma talk arrived, they came and said, 'Venerable sir, please teach us the Dhamma.' Upon this request, Elder Lāḷudāyī sat on the Dhamma-seat, took an ornate fan, and while waving it, could not think of a single Dhamma verse. He said, 'I will do a recitation; let someone else give the Dhamma talk,' and descended. They had another give the Dhamma talk, but for the recitation, they again had him ascend the seat. Again, being unable to think of anything, he said, 'I will speak at night; let someone else do the recitation,' and descended from the seat. They had another do the recitation and brought the Elder back at night. At night, he still could not think of anything and said, 'I will speak at dawn; let someone else speak at night,' and descended. They had another speak at night and brought him back at dawn. Again, he saw nothing to say. The large crowd, grabbing clods of earth and sticks, threatened him, saying, 'You blind fool! When the virtues of Sāriputta and Moggallāna were being praised, you spoke in such and such a way. Why do you not speak now?' They pursued him as he fled. While fleeing, he fell into a latrine.

Mahājano kathaṃ samuṭṭhāpesi – ‘‘ajja lāludāyī sāriputtamoggallānānaṃ guṇakathāya pavattamānāya ussūyanto attano dhammakathikabhāvaṃ pakāsetvā manussehi sakkāraṃ katvā ‘dhammaṃ suṇomā’ti vutte catukkhattuṃ āsane nisīditvā kathetabbayuttakaṃ kiñci apassanto ‘tvaṃ amhākaṃ ayyehi sāriputtamoggallānattherehi saddhiṃ yugaggāhaṃ gaṇhāsī’ti leḍḍudaṇḍādīni gahetvā santajjetvā palāpiyamāno vaccakuṭiyā patito’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi eso gūthakūpe nimuggoyevā’’ti vatvā atītaṃ āharitvā –

The great crowd started a discussion: 'Today, when the virtues of Sāriputta and Moggallāna were being spoken of, Lāḷudāyī, out of envy, presented himself as a Dhamma-preacher. When the people honored him and said, "Let us hear the Dhamma," he sat on the seat four times, but seeing nothing suitable to say, he was told, "You presume to compete with our noble elders Sāriputta and Moggallāna!" Then, as they grabbed clods of earth and sticks and threatened him, he was made to flee and fell into the latrine.' The Teacher arrived and asked, 'Monks, for what discussion are you now assembled?' When they told him, 'For this one,' he said, 'Monks, not only now, but in the past as well, this one was submerged in a cesspool.' And relating a story from the past, he said:

‘‘Catuppado ahaṃ samma, tvampi samma catuppado;

Ehi samma nivattassu, kiṃ nu bhīto palāyasi.

Four-footed am I, friend, and you too, friend, are four-footed. Come, friend, turn back! Why do you flee in fear?

‘‘Asucipūtilomosi, duggandho vāsi sūkara;

Sace yujjhitukāmosi, jayaṃ samma dadāmi te’’ti. (jā. 1.2.5-6) –

You are impure, with foul-smelling hair, and you reek, O pig! If you wish to fight, friend, I grant you the victory.

Imaṃ jātakaṃ vitthāretvā kathesi. Tadā sīho sāriputto ahosi, sūkaro lāludāyīti. Satthā imaṃ dhammadesanaṃ āharitvā, ‘‘bhikkhave, lāludāyinā appamattakova dhammo uggahito, sajjhāyaṃ pana neva [Pg.222] akāsi, kiñci pariyattiṃ uggahetvā tassā asajjhāyakaraṇaṃ malamevā’’ti vatvā imaṃ gāthamāha –

He related this Jātaka in detail. At that time, the lion was Sāriputta, and the pig was Lāḷudāyī. The Teacher, having brought forth this teaching, said: 'Monks, Lāḷudāyī learned only a small amount of the Dhamma, but he did not practice recitation. Having learned some portion of the scriptures, not reciting it is indeed a stain.' Then he spoke this verse:

241.

241.

‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato mala’’nti.

Non-recitation is the stain of sacred texts; non-exertion is the stain of houses; laziness is the stain of complexion; negligence is the stain of a guardian.

Tattha asajjhāyamalāti yākāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati vā nirantaraṃ vā na upaṭṭhāti, tasmā ‘‘asajjhāyamalā mantā’’ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā ‘‘anuṭṭhānamalā gharā’’ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā ‘‘malaṃ vaṇṇassa kosajja’’nti vuttaṃ. Yasmā gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādinā vā vāḷamigacorādiupaddavena vā paresaṃ sālikhettādīni otaritvā khādanavasena vināsaṃ āpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana cha dvārāni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā ‘‘pamādo rakkhato mala’’nti vuttaṃ. So hissa vināsāvahanena malaṭṭhāniyattā malanti attho.

Herein, 'Non-recitation is the stain of sacred texts' means that because any scriptural learning or craft perishes or does not continuously come to mind for one who does not recite or apply himself to it, it is therefore said, 'Non-recitation is the stain of sacred texts.' And because a house deteriorates for one living the household life who does not repeatedly rise up to make repairs to what is worn, it is therefore said, 'Non-exertion is the stain of houses.' Because the body of a householder or a monastic becomes unsightly due to laziness in not taking care of the body or one's requisites, it is therefore said, 'Laziness is the stain of complexion.' Because, for one guarding cattle, if due to negligence while sleeping or playing, those cattle are destroyed by entering improper places, by the danger of predators or thieves, or by descending into and eating from the rice fields of others, and he himself receives punishment or blame; or, for a monastic, if due to negligence in guarding the six sense doors, the defilements enter and cause him to fall away from the Dispensation, it is therefore said, 'Negligence is the stain of a guardian.' Indeed, because that negligence brings about ruin, it stands in the place of a stain and is thus called a 'stain.' This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and the other stages of awakening.

Lāludāyittheravatthu catutthaṃ.

The fourth story, that of the Elder Lāḷudāyī.

5. Aññatarakulaputtavatthu

5. The Story of a Certain Son of Good Family

Malitthiyā duccaritanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ kulaputtaṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, spoke this Dhamma discourse beginning with 'A woman's misconduct is a stain,' concerning a certain man of good family.

Tassa kira samānajātikaṃ kulakumārikaṃ ānesuṃ. Sā ānītadivasato paṭṭhāya aticārinī ahosi. So kulaputto tassā aticārena lajjito kassaci sammukhībhāvaṃ upagantuṃ asakkonto buddhupaṭṭhānādīni [Pg.223] pacchinditvā katipāhaccayena satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno ‘‘kiṃ, upāsaka, na dissasī’’ti vutte tamatthaṃ ārocesi. Atha naṃ satthā, ‘‘upāsaka, pubbepi mayā ‘itthiyo nāma nadīādisadisā, tāsu paṇḍitena kodho na kātabbo’ti vuttaṃ, tvaṃ pana bhavapaṭicchannattā na sallakkhesī’’ti vatvā tena yācito –

They say that a maiden of the same rank was brought for him. From the day she was brought, she was unfaithful. That son of good family, ashamed by her unfaithfulness, became unable to face anyone. After abandoning attending on the Buddha and other duties, he approached the Teacher a few days later, paid homage, and sat to one side. When asked, “Why, lay follower, are you not seen?” he explained the matter. Then the Teacher said to him, “Lay follower, even in the past I have said, ‘Women are like rivers and so forth; the wise should not be angry with them.’ But you, being veiled by existence, did not take note of it.” Being entreated by him,

‘‘Yathā nadī ca pantho ca, pānāgāraṃ sabhā papā;

Evaṃ lokitthiyo nāma, velā tāsaṃ na vijjatī’’ti. (jā. 1.1.65;

1.12.9) –

“Just as a river and a road, a tavern, an assembly hall, and a water-pot stand; so it is with women in the world—no limit is found for them.”

Jātakaṃ vitthāretvā, ‘‘upāsaka, itthiyā hi aticārinibhāvo malaṃ, dānaṃ dentassa maccheraṃ malaṃ, idhalokaparalokesu sattānaṃ akusalakammaṃ vināsanatthena malaṃ, avijjā pana sabbamalānaṃ uttamamala’’nti vatvā imā gāthā abhāsi –

Having elaborated the Jātaka, the Teacher said, “Lay follower, for a woman, the state of being unfaithful is a stain; for one who gives, stinginess is a stain; for beings in this world and the next, unwholesome kamma is a stain because of its destructive nature; but ignorance is the supreme stain among all stains.” Then he spoke these verses:

242.

242.

‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.

“A woman’s misconduct is a stain; stinginess is a stain for one who gives. Indeed, evil qualities are stains in this world and in the next.”

243.

243.

‘‘Tato malā malataraṃ, avijjā paramaṃ malaṃ;

Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo’’ti.

“A greater stain than those stains is ignorance, the supreme stain. Having abandoned this stain, be stainless, O monks.”

Tattha duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi ‘‘tvaṃ kulassa agāravabhūtā, akkhīhipi na daṭṭhabbā’’ti taṃ nīharanti. Sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ ‘‘mala’’nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle ‘‘imasmiṃ khette sampanne salākabhattādīni dassāmī’’ti cintetvā nipphanne sassepi maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte avirūhante manussasampattiṃ dibbasampattiṃ nibbānasampattinti tisso sampattiyo na labhati. Tena vuttaṃ – ‘‘maccheraṃ dadato mala’’nti. Sesesupi eseva nayo. Pāpakā dhammāti akusaladhammā pana idhaloke ca paraloke ca malameva.

Herein, 'misconduct' means transgression. For a woman who transgresses is cast out from the house by her husband, and even if she goes to her parents, they cast her out, saying, “You have brought disrespect to the family; you should not even be seen with our eyes.” Wandering without support, she attains great suffering. Therefore, her misconduct is called a “stain.” 'Of one who gives' refers to the donor. For when, at the time of plowing a field, one thinks, “When this field is productive, I will give ticket-food and so forth,” but when the crop is harvested, stinginess arises and prevents the mind of generosity, then, due to stinginess, since the mind of generosity does not grow, one fails to attain the three kinds of accomplishment: human accomplishment, divine accomplishment, and the accomplishment of Nibbāna. Therefore, it is said, “Stinginess is a stain for one who gives.” This same method applies to the remaining terms as well. 'Evil qualities' refers to unwholesome qualities, which are indeed a stain in this world and in the next.

Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ vo kathemīti attho. Avijjāti aṭṭhavatthukaṃ aññāṇameva paramaṃ malaṃ. Pahantvānāti [Pg.224] etaṃ malaṃ jahitvā, bhikkhave, tumhe nimmalā hothāti attho.

'Than those' means 'than the stain mentioned before.' 'A greater stain' has the meaning: 'I will declare to you a surpassing stain.' 'Ignorance' is the ignorance concerning eight matters, which is indeed the supreme stain. 'Having abandoned' has the meaning: 'O monks, having abandoned this stain, be without stain.'

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and the other stages of awakening.

Aññatarakulaputtavatthu pañcamaṃ.

The fifth story, that of a certain son of good family.

6. Cūḷasārivatthu

6. The Story of Cūḷasāri

Sujīvanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷasāriṃ nāma sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with 'Sujīvaṃ,' concerning a pupil of the Elder Sāriputta named Cūḷasāri.

So kira ekadivase vejjakammaṃ katvā paṇītabhojanaṃ labhitvā ādāya nikkhamanto antarāmagge theraṃ disvā, ‘‘bhante, idaṃ mayā vejjakammaṃ katvā laddhaṃ, tumhe aññattha evarūpaṃ bhojanaṃ na labhissatha, imaṃ bhuñjatha, ahaṃ te vejjakammaṃ katvā niccakālaṃ evarūpaṃ āhāraṃ āharissāmī’’ti āha. Thero tassa vacanaṃ sutvā tuṇhībhūtova pakkāmi. Bhikkhū vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ. Satthā, ‘‘bhikkhave, ahiriko nāma pagabbho kākasadiso hutvā ekavīsatividhāya anesanāya ṭhatvā sukhaṃ jīvati, hiriottappasampanno pana dukkhaṃ jīvatī’’ti vatvā imā gāthā abhāsi –

It is said that one day, having performed medical work and obtained excellent food, he took it and was leaving when he saw the Elder on the way. He said, “Venerable sir, I obtained this by doing medical work. You will not get such food elsewhere. Eat this, and I will always bring you such food by doing medical work.” Hearing his words, the Elder remained silent and departed. The monks went to the monastery and reported the matter to the Teacher. The Teacher said, “Monks, a shameless person, being impudent and like a crow, established in the twenty-one kinds of wrong livelihood, lives easily. But one endowed with moral shame and fear of wrongdoing lives with difficulty.” Then he spoke these verses:

244.

244.

‘‘Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;

Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.

Life is easy for the shameless, for one bold as a crow, a detractor, a forward one, an impudent one, whose living is defiled.

245.

245.

‘‘Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;

Alīnenāppagabbhena, suddhājīvena passatā’’ti.

But life is difficult for one who is conscientious, ever seeking purity, unshrinking, not impudent, of pure livelihood, and discerning.

Tattha ahirikenāti chinnahirottappakena. Evarūpena hi amātarameva ‘‘mātā me’’ti apitādayo eva ca ‘‘pitā me’’tiādinā nayena vatvā ekavīsatividhāya anesanāya patiṭṭhāya sukhena jīvatuṃ sakkā. Kākasūrenāti sūrakākasadisena. Yathā hi sūrakāko kulagharesu yāguādīni gaṇhitukāmo bhittiādīsu nisīditvā attano olokanabhāvaṃ ñatvā anolokento viya aññavihitako viya [Pg.225] niddāyanto viya ca hutvā manussānaṃ pamādaṃ sallakkhetvā anupatitvā ‘‘sūsū’’ti vadantesuyeva bhājanato mukhapūraṃ gahetvā palāyati, evamevaṃ ahirikapuggalopi bhikkhūhi saddhiṃ gāmaṃ pavisitvā yāgubhattaṭṭhānādīni vavatthapeti. Tattha bhikkhū piṇḍāya caritvā yāpanamattaṃ ādāya āsanasālaṃ gantvā paccavekkhantā yāguṃ pivitvā kammaṭṭhānaṃ manasi karonti sajjhāyanti āsanasālaṃ sammajjanti. Ayaṃ pana akatvā gāmābhimukhova hoti.

Herein, 'by the shameless' means by one devoid of moral shame and fear of wrongdoing. For such a person, by calling one who is not their mother “my mother,” and those who are not their father and so on “my father,” and so forth, it is possible to live easily, being established in the twenty-one kinds of wrong livelihood. 'By one bold as a crow' means by one like a bold crow. For just as a bold crow, wishing to take gruel and other foods from family homes, perches on walls and so on, and knowing that he is being watched, pretends not to look, as if attending to something else, or as if drowsing, and having noted the people's carelessness, swoops down, and even while they are saying “shoo, shoo,” fills his beak from the bowl and flees—so too, a shameless person enters the village with the monks and marks out the places for gruel and rice. There, the monks go on their alms round, take just enough for sustenance, go to the dining hall, reflect, drink the gruel, bring their meditation subject to mind, recite, and sweep the dining hall. But this one, doing none of this, just faces the village.

So hi bhikkhūhi ‘‘passathima’’nti olokiyamānopi anolokento viya aññavihito viya niddāyanto viya gaṇṭhikaṃ paṭimuñcanto viya cīvaraṃ saṃvidahanto viya hutvā ‘‘asukaṃ nāma me kammaṃ atthī’’ti vadanto uṭṭhāyāsanā gāmaṃ pavisitvā pātova vavatthapitagehesu aññataraṃ gehaṃ upasaṅkamitvā gharamānusakesu thokaṃ kavāṭaṃ pidhāya dvāre nisīditvā kandantesupi ekena hatthena kavāṭaṃ paṇāmetvā anto pavisati. Atha naṃ disvā akāmakāpi āsane nisīdāpetvā yāguādīsu yaṃ atthi, taṃ denti. So yāvadatthaṃ bhuñjitvā avasesaṃ pattenādāya pakkamati. Ayaṃ kākasūro nāma. Evarūpena ahirikena sujīvanti attho.

For even when being watched by the monks who say, “Look at this one,” he pretends not to look, as if attending to something else, as if drowsing, as if untying his belt-knot, or as if arranging his robe. Then, saying, “I have such and such work to do,” he rises from his seat, enters the village, and approaches one of the houses he had marked out earlier. Even while the householders, having slightly closed the door-leaf, are sitting at the door and telling him to go, he pushes the door-leaf with one hand and enters inside. Then, seeing him, even though they are unwilling, they have him sit on a seat and give him whatever is available, such as gruel. He eats as much as he desires, takes the remainder in his bowl, and departs. This one is called 'bold as a crow.' The meaning is that for such a shameless person, life is easy.

Dhaṃsināti ‘‘asukatthero nāma appiccho’’tiādīni vadantesu – ‘‘kiṃ pana mayaṃ na appicchā’’tiādivacanena paresaṃ guṇadhaṃsanatāya dhaṃsinā. Tathārūpassa vacanaṃ sutvā ‘‘ayampi appicchatādiguṇe yutto’’ti maññamānā manussā dātabbaṃ maññanti. So pana tato paṭṭhāya viññūpurisānaṃ cittaṃ ārādhetuṃ asakkonto tamhāpi lābhā parihāyati. Evaṃ dhaṃsipuggalo attanopi parassapi lābhaṃ nāsetiyeva.

'By a detractor' means by one who destroys the virtues of others with words such as, when people say, “Such and such an elder is of few wishes,” he says, “What, are we not of few wishes?” Hearing such words, people think, “This one, too, is endowed with virtues such as having few wishes,” and consider that things should be given to him. But that person, from then on, being unable to please the minds of wise men, declines even from that gain. Thus, a person who destroys virtues destroys the gain of both himself and others.

Pakkhandināti pakkhandacārinā. Paresaṃ kiccānipi attano kiccāni viya dassento pātova bhikkhūsu cetiyaṅgaṇādīsu vattaṃ katvā kammaṭṭhānamanasikārena thokaṃ nisīditvā uṭṭhāya gāmaṃ pavisantesu mukhaṃ dhovitvā paṇḍukāsāvapārupanaakkhiañjanasīsamakkhanādīhi attabhāvaṃ maṇḍetvā sammajjanto viya dve tayo sammajjanipahāre datvā dvārakoṭṭhakābhimukho hoti. Manussā pātova ‘‘cetiyaṃ vandissāma, mālāpūjaṃ karissāmā’’ti [Pg.226] āgatā taṃ disvā ‘‘ayaṃ vihāro imaṃ daharaṃ nissāya paṭijagganaṃ labhati, imaṃ mā pamajjitthā’’ti vatvā tassa dātabbaṃ maññanti. Evarūpena pakkhandināpi sujīvaṃ. Pagabbhenāti kāyapāgabbhiyādīhi samannāgatena. Saṃkiliṭṭhena jīvitanti evaṃ jīvikaṃ kappetvā jīvantena hi puggalena saṃkiliṭṭhena hutvā jīvitaṃ nāma hoti, taṃ dujjīvitaṃ pāpamevāti attho.

'By a forward one' means by one who acts intrusively. Showing the duties of others as if they were his own, early in the morning, when the monks have performed their duties at the shrine grounds and so on, sat for a short while with their minds on their meditation subject, and then risen to enter the village, he, having washed his face and adorned himself by wearing a pale-colored robe, applying eye-collyrium, anointing his head with oil, and so on, gives two or three sweeps with the broom as if sweeping, and then faces the gatehouse. People who have come early thinking, “We will pay homage at the shrine, we will make a flower offering,” see him and say, “This monastery receives its upkeep through this young monk; let us not be neglectful of him,” and consider that they should give to him. For such a forward one, too, life is easy. 'By an impudent one' means by one endowed with bodily impudence and so on. 'Whose living is defiled' means that for a person who lives by arranging a livelihood in this way, being defiled, such is called 'a living'; that living is indeed evil. This is the meaning.

Hirīmatā cāti hirottappasampannena puggalena dujjīvaṃ. So hi amātādayova ‘‘mātā me’’tiādīni avatvā adhammike paccaye gūthaṃ viya jigucchanto dhammena samena pariyesanto sapadānaṃ piṇḍāya caritvā jīvikaṃ kappento lūkhaṃ jīvikaṃ jīvatīti attho. Sucigavesināti sucīni kāyakammādīni gavesantena. Alīnenāti jīvitavuttimanallīnena. Suddhājīvena passatāti evarūpo hi puggalo suddhājīvo nāma hoti. Tena evaṃ suddhājīvena tameva suddhājīvaṃ sārato passatā lūkhajīvitavasena dujjīvaṃ hotīti attho.

'But for one who is conscientious' means that for a person endowed with moral shame and fear of wrongdoing, life is difficult. For such a person, not saying “my mother” and so on to those who are not his mother, being disgusted by unrighteous requisites as if by filth, seeking alms righteously and fairly, going on an uninterrupted alms round, and thus arranging his livelihood, lives a meager life. This is the meaning. 'By one ever seeking purity' means by one who seeks pure bodily actions and so on. 'By one unshrinking' means by one who is not lax in his way of life. 'Of pure livelihood, and discerning' means that such a person is called one of pure livelihood. Thus, for one of such pure livelihood, who sees that very pure livelihood as essential, life is difficult on account of its meagerness. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Cūḷasārivatthu chaṭṭhaṃ.

The sixth, the Story of Cūḷasāri.

7. Pañcaupāsakavatthu

7. The Story of the Five Lay Disciples

Yo pāṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.

While dwelling in the Jetavana monastery, the Teacher delivered this Dhamma discourse beginning with 'Yo pāṇaṃ,' concerning five lay disciples.

Tesu hi eko pāṇātipātāveramaṇisikkhāpadameva rakkhati, itare itarāni. Te ekadivasaṃ ‘‘ahaṃ dukkaraṃ karomi, dukkaraṃ rakkhāmī’’ti vivādāpannā satthu santikaṃ gantvā vanditvā tamatthaṃ ārocesuṃ. Satthā tesaṃ kathaṃ sutvā ekasīlampi kaniṭṭhakaṃ akatvā ‘‘sabbāneva durakkhānī’’ti vatvā imā gāthā abhāsi –

Indeed, among them, one observed only the training rule of abstaining from taking life, while the others observed the other rules. One day, having fallen into a dispute, saying, 'I am doing what is difficult; I am observing what is difficult,' they went to the Teacher, paid homage, and informed him of the matter. The Teacher, having heard their words, without making any single precept inferior, said, 'All are indeed difficult to observe,' and spoke these verses:

246.

246.

‘‘Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnamādiyati, paradārañca gacchati.

Whoever destroys life, speaks falsehood, takes what is not given in the world, and goes to another's wife;

247.

247.

‘‘Surāmerayapānañca[Pg.227], yo naro anuyuñjati;

Idheva meso lokasmiṃ, mūlaṃ khaṇati attano.

The man who applies himself to the drinking of spirits and intoxicants, digs up his own root right here in this world.

248.

248.

‘‘Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;

Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayu’’nti.

O man, know this: evil qualities are unrestrained. Let not greed and hatred subject you to suffering for a long time.

Tattha yo pāṇamatipātetīti yo sāhatthikādīsu chasu payogesu ekapayogenāpi parassa jīvitindriyaṃ upacchindati. Musāvādanti paresaṃ atthabhañjanakaṃ musāvādañca bhāsati. Loke adinnamādiyatīti imasmiṃ sattaloke theyyāvahārādīsu ekenapi avahārena parapariggahitaṃ ādiyati. Paradārañca gacchatīti parassa rakkhitagopitesu bhaṇḍesu aparajjhanto uppathacāraṃ carati. Surāmerayapānanti yassa kassaci surāya ceva merayassa ca pānaṃ. Anuyuñjatīti sevati bahulīkaroti. Mūlaṃ khaṇatīti tiṭṭhatu paraloko, so pana puggalo idha lokasmiṃyeva yena khettavatthuādinā mūlena patiṭṭhapeyya, tampi aṭṭhapetvā vā vissajjetvā vā suraṃ pivanto attano mūlaṃ khaṇati, anātho kapaṇo hutvā vicarati. Evaṃ, bhoti pañcadussīlyakammakārakaṃ puggalaṃ ālapati. Pāpadhammāti lāmakadhammā. Asaññatāti kāyasaññatādirahitā. Acetasātipi pāṭho, acittakāti attho. Lobho adhammo cāti lobho ceva doso ca. Ubhayampi hetaṃ akusalameva. Ciraṃ dukkhāya randhayunti cirakālaṃ nirayadukkhādīnaṃ atthāya taṃ ete dhammā mā randhentu mā matthentūti attho.

Herein, 'one who destroys life' means one who, by even one of the six methods of application beginning with one's own hand, cuts off the life faculty of another. 'False speech' means one speaks a falsehood that is destructive to the welfare of others. 'Takes what is not given in the world' means that in this world of beings, one takes what is possessed by another through any means of removal such as theft. 'Goes to another's wife' means that one transgresses against the wives of another, who are guarded and protected, and thus practices a wrong course of conduct. 'The drinking of spirits and intoxicants' means the drinking of any kind of spirit or intoxicant. 'Applies oneself' means one engages in it and does so frequently. 'Digs up his own root' means: let the next world be; that person, right here in this world, by not establishing or by abandoning that very root of fields, property, and so on, by which one might be established, and drinking spirits, digs up his own root; he wanders about, having become helpless and miserable. The words 'O man' (Evaṃ, bho) are an address to a person who performs the five kinds of immoral actions. 'Evil qualities' means base qualities. 'Unrestrained' means devoid of bodily restraint and so on. There is also the reading acetasā, which means 'without the mind for self-control'. 'Greed and what is not Dhamma' means greed and hatred; both of these are indeed unwholesome. 'Subject you to suffering for a long time' means: may these things not subject you, may they not afflict you, for the sake of the suffering of hell and so on for a long time. This is the meaning.

Desanāvasāne te pañca upāsakā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those five lay disciples were established in the fruit of stream-entry. The Dhamma discourse was also beneficial for the assembled company.

Pañcaupāsakavatthu sattamaṃ.

The seventh, the Story of the Five Lay Disciples.

8. Tissadaharavatthu

8. The Story of Tissa the Young

Dadāti veti imaṃ dhammadesanaṃ satthā jetavane viharanto tissadaharaṃ nāma ārabbha kathesi.

The Teacher, while dwelling in Jetavana, spoke this Dhamma discourse beginning with 'Dadāti ve,' concerning a young monk named Tissa.

So [Pg.228] kira anāthapiṇḍikassa gahapatino visākhāya upāsikāyāti pañcannaṃ ariyasāvakakoṭīnaṃ dānaṃ nindanto vicari, asadisadānampi nindiyeva. Tesaṃ tesaṃ dānagge sītalaṃ labhitvā ‘‘sītala’’nti nindi, uṇhaṃ labhitvā ‘‘uṇha’’nti nindi. Appaṃ dentepi ‘‘kiṃ ime appamattakaṃ dentī’’ti nindi, bahuṃ dentepi ‘‘imesaṃ gehe ṭhapanaṭṭhānaṃ maññe natthi, nanu nāma bhikkhūnaṃ yāpanamattaṃ dātabbaṃ, ettakaṃ yāgubhattaṃ niratthakameva vissajjatī’’ti nindi. Attano pana ñātake ārabbha ‘‘aho amhākaṃ ñātakānaṃ gehaṃ catūhi disāhi āgatāgatānaṃ bhikkhūnaṃ opānabhūta’’ntiādīni vatvā pasaṃsaṃ pavattesi. So panekassa dovārikassa putto janapadaṃ vicarantehi vaḍḍhakīhi saddhiṃ vicaranto sāvatthiṃ patvā pabbajito. Atha naṃ bhikkhū evaṃ manussānaṃ dānādīni nindantaṃ disvā ‘‘pariggaṇhissāma na’’nti cintetvā, ‘‘āvuso, tava ñātakā kahaṃ vasantī’’ti pucchitvā ‘‘asukagāme nāmā’’ti sutvāva katipaye dahare pesesuṃ. Te tattha gantvā gāmavāsikehi āsanasālāya nisīdāpetvā katasakkārā pucchiṃsu – ‘‘imamhā gāmā nikkhamitvā pabbajito tisso nāma daharo atthi. Tassa katame ñātakā’’ti? Manussā ‘‘idha kulagehato nikkhamitvā pabbajitadārako natthi, kiṃ nu kho ime vadantī’’ti cintetvā, ‘‘bhante, eko dovārikaputto vaḍḍhakīhi saddhiṃ vicaritvā pabbajitoti suṇoma, taṃ sandhāya vadetha maññe’’ti āhaṃsu. Daharabhikkhū tissassa tattha issarañātakānaṃ abhāvaṃ ñatvā sāvatthiṃ gantvā ‘‘akāraṇameva, bhante, tisso vilapanto vicaratī’’ti taṃ pavattiṃ bhikkhūnaṃ ārocesuṃ. Bhikkhūpi taṃ tathāgatassa ārocesuṃ.

It is said that this young monk went about disparaging the alms of the five crores of noble disciples, such as the householder Anāthapiṇḍika and the female lay disciple Visākhā; he even disparaged the Incomparable Alms-giving of King Kosala. At their various alms-givings, upon receiving cool food, he would criticize it, saying, 'It is cool.' Upon receiving hot food, he would criticize it, saying, 'It is hot.' When they gave a little, he would criticize, saying, 'Why do these people give such a trifling amount?' When they gave a lot, he would criticize, saying, 'I suppose there is no place to store things in their house. Should they not give just enough to sustain the monks? So much gruel and rice is simply wasted.' Regarding his own relatives, however, he would praise them, saying such things as, 'Ah, our relatives' home is like a public well for monks who have come from the four directions!' Now, he was the son of a certain gatekeeper. While wandering the countryside with some carpenters, he arrived in Sāvatthī and went forth. Then the monks, seeing him thus disparaging the people's alms-giving and other deeds, thought, 'Let us investigate him.' Having thought thus, they asked, 'Friend, where do your relatives live?' Upon hearing him say, 'In such-and-such a village,' they sent a few young monks. Those monks went there, were seated in the assembly hall by the villagers, and having been shown hospitality, they asked, 'Is there a young monk named Tissa who went forth from this village? Who are his relatives?' The people, thinking, 'No boy has gone forth from a family home here. What could they be talking about?' said, 'Venerable sirs, we hear that a certain gatekeeper's son, who wandered about with some carpenters, has gone forth. We suppose you are referring to him.' The young monks, knowing of Tissa's lack of powerful relatives there, went to Sāvatthī and reported the matter to the monks, saying, 'Venerable sirs, Tissa goes about boasting for no reason at all.' The monks, in turn, reported this matter to the Tathāgata.

Satthā ‘‘na, bhikkhave, idāneva vikatthento vicarati, pubbepi vikatthakova ahosī’’ti vatvā bhikkhūhi yācito atītaṃ āharitvā –

The Teacher said, “Monks, it is not only now that he goes about boasting; he was a boaster in the past as well.” Having said this, and being requested by the monks, he related a story of the past:

‘‘Bahumpi so vikattheyya, aññaṃ janapadaṃ gato;

Anvāgantvāna dūseyya, bhuñja bhoge kaṭāhakā’’ti. (jā. 1.1.125) –

“He may boast much, having gone to another country; should he return, he would come to ruin. Enjoy your fortune, O Kaṭāhaka.”

Imaṃ kaṭāhajātakaṃ vitthāretvā, ‘‘bhikkhave, yo hi puggalo parehi appake vā bahuke vā lūkhe vā paṇīte vā dinne aññesaṃ vā datvā attano [Pg.229] adinne maṅku hoti, tassa jhānaṃ vā vipassanaṃ vā maggaphalādīni vā na uppajjantī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

Having elaborated on this Kaṭāhaka Jātaka, he said, “Monks, for any person who becomes discontent with what is given by others, whether it be little or much, coarse or fine, or who becomes discontent when gifts are given to others but not to oneself, for such a one jhāna, insight, or the path and its fruits do not arise.” Having said this, while teaching the Dhamma, he spoke these verses:

249.

249.

‘‘Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano;

Tattha yo ca maṅku hoti, paresaṃ pānabhojane;

Na so divā vā rattiṃ vā, samādhimadhigacchati.

A person gives according to faith, according to devotion. Whoever is discontent regarding the food and drink of others, that one attains no concentration, by day or by night.

250.

250.

‘‘Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;

Sa ve divā vā rattiṃ vā, samādhimadhigacchatī’’ti.

But for whom this is completely severed, cut off at the root, and uprooted, that one indeed attains concentration, by day or by night.

Tattha dadāti ve yathāsaddhanti lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti. Yathāpasādananti theranavādīsu cassa yasmiṃ yasmiṃ pasādo uppajjati, tassa dento yathāpasādanaṃ attano pasādānurūpameva deti. Tatthāti tasmiṃ parassa dāne ‘‘mayā appaṃ vā laddhaṃ, lūkhaṃ vā laddha’’nti maṅkubhāvaṃ āpajjati. Samādhinti so puggalo divā vā rattiṃ vā upacārappanāvasena vā maggaphalavasena vā samādhiṃ nādhigacchati. Yassa cetanti yassa puggalassa etaṃ ekesu ṭhānesu maṅkubhāvasaṅkhātaṃ akusalaṃ samucchinnaṃ mūlaghaccaṃ katvā arahattamaggañāṇena samūhataṃ, so vuttappakāraṃ samādhiṃ adhigacchatīti attho.

Herein, 'a person gives according to faith' means that when giving anything, be it coarse or fine, one gives only in accordance with one's own faith. 'According to devotion' means that in whichever person, be it an elder or a new monk, devotion arises, one gives to that person only in accordance with one's own devotion. 'Therein' refers to becoming discontent regarding another's gift, thinking, 'I have received little,' or 'I have received what is coarse.' 'Concentration' means that person does not attain concentration by day or by night, either by way of access and absorption, or by way of the path and fruition. As for 'And for whom this': for whichever person this unwholesome state known as discontent in these matters has been completely severed, cut off at the root, and uprooted by the knowledge of the path of Arahantship, that person attains concentration of the kind described—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Tissadaharavatthu aṭṭhamaṃ.

The eighth, the story of Tissa the Young Monk, is finished.

9. Pañcaupāsakavatthu

9. The Story of the Five Lay Followers

Natthi rāgasamo aggīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse concerning five lay followers, beginning with the verse: “There is no fire like lust.”

Te kira dhammaṃ sotukāmā vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Buddhānañca ‘‘ayaṃ khattiyo, ayaṃ brāhmaṇo, ayaṃ aḍḍho, ayaṃ duggato, imassa uḷāraṃ katvā dhammaṃ desessāmi, imassa no’’ti cittaṃ na uppajjati. Yaṃkiñci ārabbha dhammaṃ desento dhammagāravaṃ purakkhatvā ākāsagaṅgaṃ [Pg.230] otārento viya deseti. Evaṃ desentassa pana tathāgatassa santike nisinnānaṃ tesaṃ eko nisinnakova niddāyi, eko aṅguliyā bhūmiṃ likhanto nisīdi, eko ekaṃ rukkhaṃ cālento nisīdi, eko ākāsaṃ ullokento nisīdi, eko pana sakkaccaṃ dhammaṃ assosi.

It is said that they, desiring to hear the Dhamma, went to the monastery, paid homage to the Teacher, and sat down to one side. For Buddhas, a thought like, “This is a noble, this is a brahmin, this is wealthy, this is poor; I will teach the Dhamma elaborately to this one, but not to this one,” does not arise. Taking anyone as the subject, when teaching the Dhamma, he teaches with reverence for the Dhamma foremost, as if bringing down the celestial Ganges. As the Tathāgata was thus teaching, of those seated in his presence, one just sat there dozing off; one sat drawing on the ground with his finger; one sat shaking a tree; one sat looking up at the sky; but one listened to the Dhamma respectfully.

Ānandatthero satthāraṃ bījayamāno tesaṃ ākāraṃ olokento satthāraṃ āha – ‘‘bhante, tumhe imesaṃ mahāmeghagajjitaṃ gajjantā viya dhammaṃ desetha, ete pana tumhesupi dhammaṃ kathentesu idañcidañca karontā nisinnā’’ti. ‘‘Ānanda, tvaṃ ete na jānāsī’’ti? ‘‘Āma, na jānāmi, bhante’’ti. Etesu hi yo esa niddāyanto nisinno, esa pañca jātisatāni sappayoniyaṃ nibbattitvā bhogesu sīsaṃ ṭhapetvā niddāyi, idānipissa niddāya titti natthi, nāssa kaṇṇaṃ mama saddo pavisatīti. Kiṃ pana, bhante, paṭipāṭiyā kathetha, udāhu antarantarāti. Ānanda, etassa hi kālena manussattaṃ, kālena devattaṃ, kālena nāgattanti evaṃ antarantarā uppajjantassa upapattiyo sabbaññutaññāṇenāpi na sakkā paricchindituṃ. Paṭipāṭiyā panesa pañca jātisatāni nāgayoniyaṃ nibbattitvā niddāyantopi niddāya atittoyeva. Aṅguliyā bhūmiṃ likhanto nisinnapurisopi pañca jātisatāni gaṇḍuppādayoniyaṃ nibbattitvā bhūmiṃ khaṇi, idānipi bhūmiṃ khaṇantova mama saddaṃ na suṇāti. Esa rukkhaṃ cālento nisinnapurisopi paṭipāṭiyā pañca jātisatāni makkaṭayoniyaṃ nibbatti, idānipi pubbāciṇṇavasena rukkhaṃ cāletiyeva, nāssa kaṇṇaṃ mama saddo pavisati. Esa ākāsaṃ ulloketvā nisinnapurisopi pañca jātisatāni nakkhattapāṭhako hutvā nibbatti, idāni pubbāciṇṇavasena ajjāpi ākāsameva ulloketi, nāssa kaṇṇaṃ mama saddo pavisati. Esa sakkaccaṃ dhammaṃ suṇanto nisinnapuriso pana paṭipāṭiyā pañca jātisatāni tiṇṇaṃ vedānaṃ pāragū mantajjhāyakabrāhmaṇo hutvā nibbatti, idānipi mantaṃ saṃsandanto viya sakkaccaṃ suṇātīti.

The Elder Ānanda, while fanning the Teacher and observing their behavior, said to the Teacher: “Venerable Sir, you teach the Dhamma like the thunder of a great cloud, but these people, even while you are speaking the Dhamma, sit doing this and that.” “Ānanda, do you not know them?” “Indeed, I do not know them, Venerable Sir.” “Among them, the one who is sitting and dozing off was reborn in the serpent realm for five hundred lifetimes, and he slept placing his head on his coils. Even now, he has no satisfaction in sleep, and the sound of my voice does not enter his ear.” “But, Venerable Sir, are you speaking of these lives occurring consecutively, or intermittently?” “Ānanda, for this being, his rebirths—at times as a human, at times as a deva, at times as a nāga—occurring thus intermittently cannot be fully delimited even by omniscient knowledge. Consecutively, however, this one was reborn in the nāga realm for five hundred lifetimes, and even while sleeping, he is not sated with sleep. The man sitting and drawing on the ground with his finger was reborn in the earthworm realm for five hundred lifetimes and dug in the earth; even now, as he scratches at the ground, he does not hear my voice. This man sitting and shaking a tree was reborn consecutively in the monkey realm for five hundred lifetimes; even now, by the power of past habit, he just shakes the tree, and the sound of my voice does not enter his ear. This man who sits looking up at the sky was reborn as a reader of the constellations for five hundred lifetimes; even now, by the power of past habit, he still looks only at the sky, and the sound of my voice does not enter his ear. But this man who sits listening to the Dhamma respectfully was reborn consecutively for five hundred lifetimes as a brahmin who had mastered the three Vedas and recited the mantras; even now, he listens respectfully as if collating the mantras.”

‘‘Bhante, tumhākaṃ dhammadesanā chaviādīni chinditvā aṭṭhimiñjaṃ āhacca tiṭṭhati, kasmā ime tumhesupi dhammaṃ desentesu sakkaccaṃ na suṇantī’’ti? ‘‘Ānanda, mama dhammo sussavanīyoti saññaṃ karosi maññe’’ti. ‘‘Kiṃ pana, bhante, dussavanīyo’’ti? ‘‘Āma, ānandā’’ti. ‘‘Kasmā, bhante’’ti? ‘‘Ānanda, buddhoti [Pg.231] vā dhammoti vā saṅghoti vā padaṃ imehi sattehi anekesupi kappakoṭisatasahassesu asutapubbaṃ. Yasmā imaṃ dhammaṃ sotuṃ na sakkontā anamatagge saṃsāre ime sattā anekavihitaṃ tiracchānakathaṃyeva suṇantā āgatā, tasmā surāpānakeḷimaṇḍalādīsu gāyantā naccantā vicaranti, dhammaṃ sotuṃ na sakkontī’’ti. ‘‘Kiṃ nissāya panete na sakkonti, bhante’’ti?

“Venerable Sir, your Dhamma discourse cuts through the skin and so forth, and strikes the very marrow of the bones. Why is it that these people do not listen respectfully, even while you are teaching the Dhamma?” “Ānanda, I suppose you have the perception that my Dhamma is easy to hear.” “But, Venerable Sir, is it difficult to hear?” “Yes, Ānanda.” “Why, Venerable Sir?” “Ānanda, the words ‘Buddha,’ ‘Dhamma,’ or ‘Saṅgha’ have never before been heard by these beings in many hundreds of thousands of crores of aeons. Therefore, they are unable to listen to this Dhamma. In this beginningless saṃsāra, these beings have come along listening only to various kinds of worldly talk; for that reason, they wander about singing and dancing in places for drinking and amusement, unable to listen to the Dhamma.” “But on what account are they unable, Venerable Sir?”

Athassa satthā, ‘‘ānanda, rāgaṃ nissāya dosaṃ nissāya mohaṃ nissāya taṇhaṃ nissāya na sakkonti. Rāgaggisadiso aggi nāma natthi, so chārikampi asesetvā satte dahati. Kiñcāpi sattasūriyapātubhāvaṃ nissāya uppanno kappavināsako aggipi kiñci anavasesetvāva lokaṃ dahati, so pana aggi kadāciyeva dahati. Rāgaggino adahanakālo nāma natthi, tasmā rāgasamo vā aggi dosasamo vā gaho mohasamaṃ vā jālaṃ taṇhāsamā vā nadī nāma natthī’’ti vatvā imaṃ gāthamāha –

Then the Teacher said to him, “Ānanda, they are unable on account of lust, on account of hatred, on account of delusion, and on account of craving. There is no fire like the fire of lust; it burns beings without leaving even ashes. Although the world-destroying fire that arises on account of the appearance of the seven suns burns the world leaving nothing behind, that fire burns only occasionally. For the fire of lust, there is no time when it does not burn. Therefore, there is no fire equal to lust, no seizure equal to hatred, no net equal to delusion, and no river equal to craving.” Having said this, he spoke this verse:

251.

251.

‘‘Natthi rāgasamo aggi, natthi dosasamo gaho;

Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī’’ti.

“There is no fire like lust, no seizure like hatred; there is no net like delusion, no river like craving.”

Tattha rāgasamoti dhūmādīsu kiñci adassetvā antoyeva uṭṭhāya jhāpanavasena rāgena samo aggi nāma natthi. Dosasamoti yakkhagahaajagaragahakumbhilagahādayo ekasmiṃyeva attabhāve gaṇhituṃ sakkonti, dosagaho pana sabbattha ekantameva gaṇhātīti dosena samo gaho nāma natthi. Mohasamanti onandhanapariyonandhanaṭṭhena pana mohasamaṃ jālaṃ nāma natthi. Taṇhāsamāti gaṅgādīnaṃ nadīnaṃ puṇṇakālopi ūnakālopi sukkhakālopi paññāyati, taṇhāya pana puṇṇakālo vā sukkhakālo vā natthi, niccaṃ ūnāva paññāyatīti duppūraṇaṭṭhena taṇhāya samā nadī nāma natthīti attho.

Therein, `rāgasamo`: there is no fire so-called equal to lust in the sense that it arises internally, without showing anything like smoke, and burns by consuming. `Dosasamo`: seizures by yakkhas, pythons, crocodiles, and so on can seize a being in only one existence, but the seizure of hatred seizes entirely in all circumstances; therefore, there is no seizure so-called equal to hatred. `Mohasamaṃ`: in the sense of entangling and completely entangling, there is no net so-called equal to delusion. `Taṇhāsamā`: for rivers like the Ganges, a time of being full, a time of being low, and a time of being dry can be discerned. But for craving, there is no time of being full or dry; it always appears deficient. Thus, in the sense of being difficult to fill, there is no river so-called equal to craving. This is the meaning.

Desanāvasāne sakkaccaṃ dhammaṃ suṇanto upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the lay follower who was listening to the Dhamma respectfully became established in the fruit of stream-entry. The discourse was also beneficial for the assembled company.

Pañcaupāsakavatthu navamaṃ.

The Ninth Story: The Five Lay Followers.

10. Meṇḍakaseṭṭhivatthu

10. The Story of Meṇḍaka the Millionaire

Sudassaṃ [Pg.232] vajjanti imaṃ dhammadesanaṃ satthā bhaddiyanagaraṃ nissāya jātiyāvane viharanto meṇḍakaseṭṭhiṃ ārabbha kathesi.

The Teacher, while dwelling in the Jātiyāvana near the city of Bhaddiya, delivered this Dhamma discourse beginning with the words 'Sudassaṃ vajjaṃ' concerning Meṇḍaka the Millionaire.

Satthā kira aṅguttarāpesu cārikaṃ caranto meṇḍakaseṭṭhino ca, bhariyāya cassa candapadumāya, puttassa ca dhanañcayaseṭṭhino, suṇisāya ca sumanadeviyā, nattāya cassa visākhāya, dāsassa ca puṇṇassāti imesaṃ sotāpattiphalūpanissayaṃ disvā bhaddiyanagaraṃ gantvā jātiyāvane vihāsi. Meṇḍakaseṭṭhi satthu āgamanaṃ assosi. Kasmā panesa meṇḍakaseṭṭhi nāma jātoti? Tassa kira pacchimagehe aṭṭhakarīsamatte ṭhāne hatthiassausabhapamāṇā suvaṇṇameṇḍakā pathaviṃ bhinditvā piṭṭhiyā piṭṭhiṃ paharamānā uṭṭhahiṃsu. Tesaṃ mukhesu pañcavaṇṇānaṃ suttānaṃ geṇḍukā pakkhittā honti. Sappitelamadhuphāṇitādīhi vā vatthacchādanahiraññasuvaṇṇādīhi vā atthe sati tesaṃ mukhato geṇḍuke apanenti, ekassāpi meṇḍakassa mukhato jambudīpavāsīnaṃ pahonakaṃ sappitelamadhuphāṇitavatthacchādanahiraññasuvaṇṇaṃ nikkhamati. Tato paṭṭhāya meṇḍakaseṭṭhīti paññāyi.

It is said that while the Teacher was travelling on tour in the countries of Aṅga and Uttarāpa, he saw the supporting condition for the fruit of stream-entry in Meṇḍaka the millionaire, his wife named Candapadumā, his son Dhanañcaya the millionaire, his daughter-in-law Sumanādevī, his granddaughter Visākhā, and his servant Puṇṇa. Seeing this, he went to the city of Bhaddiya and dwelt in the Jātiyāvana. Meṇḍaka the millionaire heard of the Teacher's arrival. But why was he called Meṇḍaka the millionaire? It is said that at the back of his house, in a place the size of about eight karīsas, golden rams the size of elephants, horses, and bulls broke through the earth and arose, striking back against back. In their mouths were placed balls of five-colored thread. When there was a need for ghee, oil, honey, molasses, and so on, or for cloth, garments, silver, gold, and so on, they would remove the balls of thread from their mouths. From the mouth of even a single ram, sufficient ghee, oil, honey, molasses, cloth, garments, silver, and gold would come forth for the inhabitants of Jambudīpa. From that time on, he was known as Meṇḍaka the millionaire.

Kiṃ panassa pubbakammanti? Vipassībuddhakāle kira esa avarojassa nāma kuṭumbikassa bhāgineyyo mātulena samānanāmo avarojo nāma ahosi. Athassa mātulo satthu gandhakuṭiṃ kātuṃ ārabhi. So tassa santikaṃ gantvā, ‘‘mātula, ubhopi saheva karomā’’ti vatvā ‘‘ahaṃ aññehi saddhiṃ asādhāraṇaṃ katvā ekakova karissāmī’’ti tena pana paṭikkhittakāle ‘‘imasmiṃ ṭhāne gandhakuṭiyā katāya imasmiṃ nāma ṭhāne kuñjarasālaṃ nāma laddhuṃ vaṭṭatī’’ti cintetvā araññato dabbasambhāre āharāpetvā ekaṃ thambhaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitaṃ, ekaṃ sattaratanakhacitanti evaṃ tulāsaṅghātadvārakavāṭavātapānagopānasīchadaniṭṭhakā sabbāpi suvaṇṇādikhacitāva kāretvā gandhakuṭiyā sammukhaṭṭhāne tathāgatassa sattaratanamayaṃ kuñjarasālaṃ kāresi. Tassā upari ghanarattasuvaṇṇamayā kambalā pavāḷamayā sikharathūpikāyo ahesuṃ. Kuñjarasālāya majjhe ṭhāne [Pg.233] ratanamaṇḍapaṃ kāretvā dhammāsanaṃ patiṭṭhāpesi. Tassa ghanarattasuvaṇṇamayā pādā ahesuṃ, tathā catasso aṭaniyo. Cattāro pana suvaṇṇameṇḍake kārāpetvā āsanassa catunnaṃ pādānaṃ heṭṭhā ṭhapesi, dve meṇḍake kārāpetvā pādapīṭhakāya heṭṭhā ṭhapesi, cha suvaṇṇameṇḍake kārāpetvā maṇḍapaṃ parikkhipento ṭhapesi. Dhammāsanaṃ paṭhamaṃ suttamayehi rajjukehi vāyāpetvā majjhe suvaṇṇasuttamayehi upari muttamayehi suttehi vāyāpesi. Tassa candanamayo apassayo ahosi. Evaṃ kuñjarasālaṃ niṭṭhāpetvā sālāmahaṃ karonto aṭṭhasaṭṭhīhi bhikkhusatasahassehi saddhiṃ satthāraṃ nimantetvā cattāro māse dānaṃ datvā osānadivase ticīvaraṃ adāsi. Tattha saṅghanavakassa satasahassagghanikaṃ pāpuṇi.

What, then, was his past meritorious deed? It is said that during the time of the Buddha Vipassī, this person was the nephew of a householder named Avaroja, and he was named Avaroja, the same name as his maternal uncle. Then his uncle began to build a fragrant chamber for the Teacher. The nephew went to him and said, 'Uncle, let us both do it together.' But when he was refused by his uncle, who said, 'I will do it all by myself, not jointly with others,' he thought, 'When the fragrant chamber is built in this place, it is fitting to be allowed to build a hall named Kuñjara in this place.' Having thought thus, he had building materials brought from the forest and had one pillar inlaid with gold, one with silver, one with jewels, and one with the seven kinds of gems. In this way, he had all the beams, rafters, door-frames, door-leaves, windows, balustrades, and roofing tiles made inlaid with gold and so on. In front of the fragrant chamber, he had a hall named Kuñjara, made of the seven kinds of gems, built for the Tathāgata. Above it were pinnacles and finials made of solid red gold, and of coral the color of a red woollen blanket. In the middle of the Kuñjara hall, he had a jewelled pavilion built and a Dhamma-seat set up. Its legs were made of solid red gold, and likewise its four stretchers. He had four golden rams made and placed them under the four legs of the seat; he had two rams made and placed them under the footstool; and he had six golden rams made and placed them encircling the pavilion. He had the Dhamma-seat woven, first with cords made of thread, in the middle with golden threads, and on top with threads of pearl. It had a back-support made of sandalwood. Thus, having completed the Kuñjara hall and holding a great festival for the hall, he invited the Teacher together with 6,800,000 bhikkhus. For four months he gave alms, and on the final day, he gave the three robes. There, requisites worth one hundred thousand were obtained for the most junior member of the Saṅgha.

Evaṃ vipassībuddhakāle puññakammaṃ katvā tato cuto devesu ca manussesu ca saṃsaranto imasmiṃ bhaddakappe bārāṇasiyaṃ mahābhogakule nibbattitvā bārāṇasiseṭṭhi nāma ahosi. So ekadivasaṃ rājūpaṭṭhānaṃ gacchanto purohitaṃ disvā ‘‘kiṃ, ācariya, nakkhattamuhuttaṃ, upadhārethā’’ti āha. Āma, upadhāremi, kiṃ aññaṃ amhākaṃ kammanti. Tena hi kīdisaṃ janapadacārittanti? Ekaṃ bhayaṃ bhavissatīti. Kiṃ bhayaṃ nāmāti? Chātakabhayaṃ seṭṭhīti. Kadā bhavissatīti? Ito tiṇṇaṃ saṃvaccharānaṃ accayenāti. Taṃ sutvā seṭṭhi bahuṃ kasikammaṃ kāretvā gehe vijjamānadhanenāpi dhaññameva gahetvā aḍḍhaterasāni koṭṭhasatāni kāretvā sabbakoṭṭhake vīhīhi paripūresi. Koṭṭhesu appahontesu cāṭiādīni pūretvā avasesaṃ bhūmiyaṃ āvāṭe katvā nikhaṇi. Nidhānāvasesaṃ mattikāya saddhiṃ madditvā bhittiyo limpāpesi.

Thus, having performed a meritorious deed in the time of the Buddha Vipassī, he passed away from that existence and, wandering in the worlds of devas and humans, in this fortunate aeon he was reborn in Bārāṇasī in a family of great wealth and was called the millionaire of Bārāṇasī. One day, while going to attend upon the king, he saw the royal chaplain and asked, 'Teacher, are you observing the constellations and the auspicious moment?' 'Yes, I am observing them. What other work do we have?' 'In that case, what will be the state of the country?' 'A certain danger will arise.' 'What is this danger called?' 'The danger of famine, millionaire.' 'When will it happen?' 'After the passing of three years from now.' Hearing that, the millionaire had much agriculture done, and with the wealth he had at home, he bought only grain. He had twelve hundred and fifty granaries built and filled all the granaries with paddy. When the granaries were not sufficient, he filled jars and so on, and the remainder he buried in pits dug in the ground. The remainder after storing and burying, he had mixed with clay and used to plaster the walls.

So aparena samayena chātakabhaye sampatte yathānikkhittaṃ dhaññaṃ paribhuñjanto koṭṭhesu ca cāṭiādīsu ca nikkhittadhaññe parikkhīṇe parijane pakkosāpetvā āha – ‘‘gacchatha, tātā, pabbatapādaṃ pavisitvā jīvantā subhikkhakāle mama santikaṃ āgantukāmā āgacchatha, anāgantukāmā tattha tattheva jīvathā’’ti. Te rodamānā assumukhā hutvā seṭṭhiṃ vanditvā khamāpetvā sattāhaṃ nisīditvā tathā akaṃsu. Tassa pana santike [Pg.234] veyyāvaccakaro ekova puṇṇo nāma dāso ohīyi, tena saddhiṃ seṭṭhijāyā seṭṭhiputto seṭṭhisuṇisāti pañceva janā ahesuṃ. Te bhūmiyaṃ āvāṭesu nihitadhaññepi parikkhīṇe bhittimattikaṃ pātetvā temetvā tato laddhadhaññena yāpayiṃsu. Athassa jāyā chātake avattharante mattikāya khīyamānāya bhittipādesu avasiṭṭhamattikaṃ pātetvā temetvā aḍḍhāḷhakamattaṃ vīhiṃ labhitvā koṭṭetvā ekaṃ taṇḍulanāḷiṃ gahetvā ‘‘chātakakāle corā bahū hontī’’ti corabhayena ekasmiṃ kuṭe pakkhipitvā pidahitvā bhūmiyaṃ nikhaṇitvā ṭhapesi. Atha naṃ seṭṭhi rājūpaṭṭhānato āgantvā āha – ‘‘bhadde, chātomhi, atthi kiñcī’’ti. Sā vijjamānaṃ ‘‘natthī’’ti avatvā ‘‘ekā taṇḍulanāḷi atthī’’ti āha. ‘‘Kahaṃ sā’’ti? ‘‘Corabhayena me nikhaṇitvā ṭhapitā’’ti. ‘‘Tena hi naṃ uddharitvā kiñci pacāhī’’ti. ‘‘Sace yāguṃ pacissāmi, dve vāre labhissati. Sace bhattaṃ pacissāmi, ekavārameva labhissati, kiṃ pacāmi, sāmī’’ti āha. ‘‘Amhākaṃ añño paccayo natthi, bhattaṃ bhuñjitvā marissāma, bhattameva pacāhī’’ti. Sā bhattaṃ pacitvā pañca koṭṭhāse katvā seṭṭhino koṭṭhāsaṃ vaḍḍhetvā purato ṭhapesi.

Then, at another time, when the danger of famine arrived, he was consuming the grain that had been stored. When the grain placed in the granaries and in large jars and other containers was exhausted, the millionaire had his retinue summoned and said: “Go, my dears, enter the foothills of the mountains and make a living. In a time of plenty, if you wish to come to my presence, then come. If you do not wish to come, make a living right there.” Weeping, with tearful faces, they paid homage to the millionaire, asked for his forgiveness, and after staying for seven days, they did as instructed. In his presence, however, only one servant who performed his duties, named Puṇṇa, remained. Together with him were the millionaire's wife, the millionaire's son, and the millionaire's daughter-in-law—thus there were only five people. When even the grain hidden in pits in the ground was exhausted, they broke off the wall-clay, moistened it, and sustained themselves with the grain obtained from it. Then, as the famine was pressing and the clay with grain was dwindling, his wife broke off the remaining clay from the base of the walls, moistened it, and obtained about half an āḷhaka of paddy. She pounded it and took one nāḷi of rice grains. Thinking, “In a time of famine, thieves are many,” out of fear of thieves, she placed it in a pot, sealed it, and buried it in the ground. Then the millionaire, having returned from attending on the king, said to her: “My good lady, I am hungry. Is there anything?” She, without saying “there is nothing” when there was something, said, “There is one nāḷi of rice.” “Where is it?” “Out of fear of thieves, I have buried it.” “In that case, take it out and cook something.” She said: “If I cook porridge, it will suffice for two occasions. If I cook rice, it will suffice for only one occasion. What shall I cook, my lord?” “We have no other means. Having eaten the rice, we shall die. Cook only the rice.” She cooked the rice, divided it into five portions, served the millionaire's portion, and placed it before him.

Tasmiṃ khaṇe gandhamādanapabbate paccekabuddho samāpattito vuṭṭhāti. Antosamāpattiyaṃ kira samāpattibalena jighacchā na bādhati. Samāpattito vuṭṭhitānaṃ pana balavatī hutvā udarapaṭalaṃ ḍayhantī viya uppajjati. Tasmā te labhanaṭṭhānaṃ oloketvā gacchanti. Taṃ divasañca tesaṃ dānaṃ datvā senāpatiṭṭhānādīsu aññatarasampattiṃ labhanti. Tasmā sopi dibbena cakkhunā olokento ‘‘sakalajambudīpe chātakabhayaṃ uppannaṃ, seṭṭhigehe ca pañcannaṃ janānaṃ nāḷikodanova pakko, saddhā nu kho ete, sakkhissanti vā mama saṅgahaṃ kātu’’nti tesaṃ saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca disvā pattacīvaramādāya mahāseṭṭhissa purato dvāre ṭhitameva attānaṃ dassesi. So taṃ disvā pasannacitto ‘‘pubbepi mayā dānassa adinnattā evarūpaṃ chātakaṃ diṭṭhaṃ, idaṃ kho pana bhattaṃ maṃ ekadivasameva rakkheyya. Ayyassa pana dinnaṃ anekāsu kappakoṭīsu mama hitasukhāvahaṃ bhavissatī’’ti taṃ bhattapātiṃ apanetvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā gehaṃ pavesetvā āsane nisinnassa [Pg.235] pāde dhovitvā suvaṇṇapādapīṭhe ṭhapetvā bhattapātimādāya paccekabuddhassa patte okiri. Upaḍḍhāvasese bhatte paccekabuddho hatthena pattaṃ pidahi. Atha naṃ, ‘‘bhante, ekāya taṇḍulanāḷiyā pañcannaṃ janānaṃ pakkaodanassa ayaṃ eko koṭṭhāso, imaṃ dvidhā kātuṃ na sakkā. Mā mayhaṃ idhaloke saṅgahaṃ karotha, ahaṃ niravasesaṃ dātukāmomhī’’ti vatvā sabbaṃ bhattamadāsi. Datvā ca pana patthanaṃ paṭṭhapesi, ‘‘mā, bhante, puna nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ addasaṃ, ito paṭṭhāya sakalajambudīpavāsīnaṃ bījabhattaṃ dātuṃ samattho bhaveyyaṃ, sahatthena kammaṃ katvā jīvikaṃ na kappeyyaṃ, aḍḍhaterasa koṭṭhasatāni sodhāpetvā sīsaṃ nhāyitvā tesaṃ dvāre nisīditvā uddhaṃ olokitakkhaṇeyeva me rattasālidhārā patitvā sabbakoṭṭhe pūreyyuṃ. Nibbattanibbattaṭṭhāne ca ayameva bhariyā, ayameva putto, ayameva suṇisā, ayameva dāso hotū’’ti.

At that moment, a Paccekabuddha emerged from attainment on the Gandhamādana mountain. It is said that within attainment, hunger does not afflict one by the power of attainment. But for those who have emerged from attainment, it arises powerfully, as if burning the stomach lining. Therefore, they look for a place to obtain alms and go there. And on that day, those who give alms to them obtain some form of prosperity, such as the position of a general. Therefore, he too, looking with his divine eye, saw: “Throughout all of Jambudīpa, the danger of famine has arisen. And in the millionaire’s house, rice cooked from one nāḷi is prepared for five people. Are these people faithful? Will they be able to offer me support?” Seeing their state of faith and their ability to offer support, he took his bowl and robe and revealed himself standing right at the door in front of the great millionaire. Seeing him, the millionaire, with a mind full of faith, thought: “In the past, because I did not give alms, I have encountered such a famine. This food, however, would sustain me for just one day. But what is given to the noble one will bring me welfare and happiness for many crores of eons.” Setting aside that rice bowl, he approached the Paccekabuddha, paid homage with the five-point prostration, led him into the house, and when he was seated, washed his feet, placed them on a golden footstool, and taking the rice bowl, poured the rice into the Paccekabuddha’s bowl. When half the rice remained, the Paccekabuddha covered his bowl with his hand. Then the millionaire said to him: “Venerable sir, this is one portion of the cooked rice from one nāḷi of rice grains for five people; this cannot be made into two. Do not render me assistance in this world; I wish to give it all without remainder.” Saying this, he gave all the rice. And having given, he made an aspiration: “Venerable sir, may I never again, in any place I am reborn, see such a danger of famine. From now on, may I be able to give seed-grain to all inhabitants of Jambudīpa. May I not earn my livelihood by doing work with my own hands. Having had twelve hundred and fifty granaries cleaned, having bathed my head and sat at their doors, as soon as I look up, may streams of red sālī paddy fall and fill all the granaries. And in every place I am reborn, may this same wife, this same son, this same daughter-in-law, and this same servant be mine.”

Bhariyāpissa ‘‘mama sāmike jighacchāya pīḷiyamāne na sakkā mayā bhuñjitu’’nti cintetvā attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘bhante, idāni nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ na passeyyaṃ, bhattathālikaṃ purato katvā sakalajambudīpavāsīnaṃ bhattaṃ dentiyāpi ca me yāva na uṭṭhahissāmi, tāva gahitagahitaṭṭhānaṃ pūritameva hotu. Ayameva sāmiko, ayameva putto, ayameva suṇisā, ayameva dāso hotū’’ti. Puttopissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘bhante, ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me sahassathavikaṃ gahetvā sakalajambudīpavāsīnaṃ kahāpaṇaṃ dentassāpi ayaṃ sahassathavikā paripuṇṇāva hotu, imeyeva mātāpitaro hontu, ayaṃ bhariyā, ayaṃ dāso hotū’’ti.

His wife too, thinking, 'While my husband is afflicted by hunger, it is not possible for me to eat,' gave her portion to the Paccekabuddha and made an aspiration: 'Venerable sir, in every place I am reborn, may I never see such a fear of famine as this. And even if I were to place a food bowl before me and give food to all the inhabitants of Jambudīpa, as long as I do not rise, may the place from which food is taken always remain filled. May this very man be my husband, this very one my son, this very one my daughter-in-law, and this very one my servant.' His son too gave his portion to the Paccekabuddha and made an aspiration: 'Venerable sir, from this day forward, may I never see such a fear of famine. And even if I were to take a single purse containing a thousand and give a kahāpaṇa to all the inhabitants of Jambudīpa, may this purse of a thousand always remain full. May these very ones be my parents, this very one my wife, and this very one my servant.'

Suṇisāpissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me dhaññapiṭakaṃ purato ṭhapetvā sakalajambudīpavāsīnaṃ bījabhattaṃ dentiyāpi khīṇabhāvo mā paññāyittha, nibbattanibbattaṭṭhāne imeyeva sasurā hontu, ayameva sāmiko, ayameva dāso hotū’’ti. Dāsopi attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi[Pg.236], ‘‘ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, sabbe ime sāmikā hontu, kasantassa ca me ito tisso, etto tisso, majjhe ekāti dāruambaṇamattā satta satta sītāyo gacchantū’’ti. So taṃ divasaṃ senāpatiṭṭhānaṃ patthetvā laddhuṃ samatthopi sāmikesu sinehena ‘‘imeyeva me sāmikā hontū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho sabbesampi vacanāvasāne ‘‘evaṃ hotū’’ti vatvā –

His daughter-in-law too, having given her portion to the Paccekabuddha, made an aspiration: 'From this life onward, may I never see such a fear of famine. And even if I were to place a single grain basket before me and give seed-grain to all the inhabitants of Jambudīpa, may no sign of its depletion appear. In every place I am reborn, may these very ones be my parents-in-law, this very one my husband, and this very one my servant.' The servant too, having given his portion to the Paccekabuddha, made an aspiration: 'From this life onward, may I never see such a fear of famine. May all these be my masters. And when I am plowing, may seven furrows go forth—three from this side, three from that side, and one in the middle—each the size of a wooden ambaṇa.' Though he was capable of aspiring to and attaining the position of army commander that very day, out of affection for his masters, he made the aspiration: 'May these very ones be my masters.' The Paccekabuddha, at the conclusion of all their words, said, 'So be it,' and then—

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā.

May what you wish and desire quickly be accomplished; may all your intentions be fulfilled, like the moon on the fifteenth day.

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, maṇi jotiraso yathā’’ti. –

May what you wish and long for quickly be accomplished; may all your intentions be fulfilled, like the wish-fulfilling gem.

Paccekabuddhagāthāhi anumodanaṃ katvā ‘‘mayā imesaṃ cittaṃ pasādetuṃ vaṭṭatī’’ti cintetvā ‘‘yāva gandhamādanapabbatā ime maṃ passantū’’ti adhiṭṭhahitvā pakkāmi. Tepi oloketvāva aṭṭhaṃsu. So gantvā taṃ bhattaṃ pañcahi paccekabuddhasatehi saddhiṃ saṃvibhaji. Taṃ tassānubhāvena sabbesampi pahoti. Te olokentāyeva aṭṭhaṃsu.

The Paccekabuddha, having given his blessing with these two verses, thought, 'It is fitting for me to inspire faith in their minds,' and having made a resolution, 'May they see me all the way to Gandhamādana Mountain,' he departed through the air. They, for their part, stood watching him. He went and shared that almsfood with five hundred Paccekabuddhas. Through his spiritual power, it was sufficient for all of them. And they stood there, just watching.

Atikkante pana majjhanhike seṭṭhibhariyā ukkhaliṃ dhovitvā pidahitvā ṭhapesi. Seṭṭhipi jighacchāya pīḷito nipajjitvā niddaṃ okkami. So sāyanhe pabujjhitvā bhariyaṃ āha – ‘‘bhadde, ativiya chātomhi, atthi nu kho ukkhaliyā tale jhāmakasitthānī’’ti. Sā dhovitvā ukkhaliyā ṭhapitabhāvaṃ jānantīpi ‘‘natthī’’ti avatvā ‘‘ukkhaliṃ vivaritvā ācikkhissāmī’’ti uṭṭhāya ukkhalimūlaṃ gantvā ukkhaliṃ vivari, tāvadeva sumanamakulasadisavaṇṇassa bhattassa pūrā ukkhali pidhānaṃ ukkhipitvā aṭṭhāsi. Sā taṃ disvāva pītiyā phuṭṭhasarīrā seṭṭhiṃ āha – ‘‘uṭṭhehi, sāmi, ahaṃ ukkhaliṃ dhovitvā pidahiṃ, sā pana sumanamakulasadisavaṇṇassa bhattassa pūrā, puññāni nāma kattabbarūpāni, dānaṃ nāma kattabbayuttakaṃ. Uṭṭhehi, sāmi, bhuñjassū’’ti. Sā dvinnaṃ pitāputtānaṃ bhattaṃ adāsi. Tesu sutvā uṭṭhitesu suṇisāya saddhiṃ nisīditvā bhuñjitvā puṇṇassa bhattaṃ adāsi. Gahitagahitaṭṭhānaṃ na khīyati, kaṭacchunā sakiṃ gahitaṭṭhānameva paññāyati. Taṃdivasameva koṭṭhādayo pubbe pūritaniyāmeneva puna pūrayiṃsu. ‘‘Seṭṭhissa gehe bhattaṃ uppannaṃ, bījabhattehi atthikā āgantvā gaṇhantū’’ti nagare [Pg.237] ghosanaṃ kāresi. Manussā tassa gehato bījabhattaṃ gaṇhiṃsu. Sakalajambudīpavāsino taṃ nissāya jīvitaṃ labhiṃsuyeva.

When midday had passed, the merchant's wife washed the pot, covered it, and put it away. The merchant, afflicted by hunger, lay down and fell asleep. Waking in the evening, he said to his wife, 'My dear, I am extremely hungry. Is there any burnt rice at the bottom of the pot?' Although she knew she had washed the pot and put it away, without saying, 'There is none,' she thought, 'I will open the pot and tell him.' She rose, went to the pot, and opened it. At that very moment, the pot, full of rice the color of a jasmine bud, stood with its lid lifted. Seeing this, her body pervaded with joy, she said to the merchant, 'Arise, my lord! I washed the pot and covered it, but now it is full of rice the color of a jasmine bud. Merits are indeed things that should be done; giving is indeed what is fitting to do. Arise, my lord, and eat!' She gave food to the two, the father and son. When they had eaten and risen, she sat down with her daughter-in-law, and after eating, she gave food to the servant Puṇṇa. The place from which it was taken was not depleted; only the place where the ladle had taken from once was apparent. On that very day, the granaries and so forth were filled again in the same way they had been filled before. He had it proclaimed in the city: 'Rice has appeared in the merchant's house! Let those in need of seed-rice come and take it!' People took seed-rice from his house. All the inhabitants of Jambudīpa, relying on him, were indeed able to sustain their lives.

So tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde bhaddiyanagare seṭṭhikule nibbatti. Bhariyāpissa mahābhogakule nibbattitvā vayappattā tasseva gehaṃ agamāsi. Tassa taṃ pubbakammaṃ nissāya pacchāgehe pubbe vuttappakārā meṇḍakā uṭṭhahiṃsu. Puttopi nesaṃ puttova, suṇisā suṇisāva, dāso dāsova ahosi. Athekadivasaṃ seṭṭhi attano puññaṃ vīmaṃsitukāmo aḍḍhaterasāni koṭṭhasatāni sodhāpetvā sīsaṃ nhāto dvāre nisīditvā uddhaṃ olokesi. Sabbānipi vuttappakārānaṃ rattasālīnaṃ pūrayiṃsu. So sesānampi puññāni vīmaṃsitukāmo bhariyañca puttādayo ca ‘‘tumhākampi puññāni vīmaṃsissathā’’ti āha.

Having passed away from there, he was reborn in a celestial realm. Wandering among gods and humans, during the time of this Buddha's appearance, he was reborn into a merchant's family in the city of Bhaddiya. His wife, too, was born into a family of great wealth, and having come of age, she came to his house. Due to his past kamma, goat figures of the type previously described arose at the back of his house. Their son was the very same son, the daughter-in-law the very same daughter-in-law, and the servant the very same servant. Then one day, the merchant, wishing to test his merit, had twelve hundred and fifty granaries cleaned. Having bathed his head, he sat at the door and looked up. All of them were filled with red sāli rice of the aforementioned kind. Wishing to test the merits of the others as well, he said to his wife, son, and the others, 'You too should test your merits.'

Athassa bhariyā sabbālaṅkārehi alaṅkaritvā mahājanassa passantasseva taṇḍule mināpetvā tehi bhattaṃ pacāpetvā dvārakoṭṭhake paññattāsane nisīditvā suvaṇṇakaṭacchuṃ ādāya ‘‘bhattena atthikā āgacchantū’’ti ghosāpetvā āgatāgatānaṃ upanītabhājanāni pūretvā adāsi. Sakaladivasampi dentiyā kaṭacchunā gahitaṭṭhānameva paññāyati. Tassā pana purimabuddhānampi bhikkhusaṅghassa vāmahatthena ukkhaliṃ dakkhiṇahatthena kaṭacchuṃ gahetvā evameva patte pūretvā bhattassa dinnattā vāmahatthatalaṃ pūretvā padumalakkhaṇaṃ nibbatti, dakkhiṇahatthatalaṃ pūretvā candalakkhaṇaṃ nibbatti. Yasmā pana vāmahatthato dhammakaraṇaṃ ādāya bhikkhusaṅghassa udakaṃ parissāvetvā dadamānā aparāparaṃ vicari, tenassā dakkhiṇapādatalaṃ pūretvā candalakkhaṇaṃ nibbatti, vāmapādatalaṃ pūretvā padumalakkhaṇaṃ nibbatti. Tassā iminā kāraṇena candapadumāti nāmaṃ kariṃsu.

Then his wife, having adorned herself with all ornaments, in full view of the great crowd, had rice measured out and food cooked with it. Then, sitting on a prepared seat at the gateway, she took a golden ladle and had it proclaimed, "Let those who have need of food come!" She filled the vessels brought by those who came and gave to them. Even though she gave for the whole day, only the place where the food was taken by the ladle was apparent. Furthermore, because she had given food to the Buddhas of the past and to the community of monks, holding the rice pot with her left hand and the ladle with her right hand and filling their bowls in this very way, the mark of a lotus arose, filling the palm of her left hand, and the mark of the moon arose, filling the palm of her right hand. And because, taking a water-strainer with her left hand, she went about here and there, straining and giving water to the community of monks, for that reason the mark of the moon arose, filling the sole of her right foot, and the mark of a lotus arose, filling the sole of her left foot. For this reason, they gave her the name Candapadumā.

Puttopissa sīsaṃ nhāto sahassathavikaṃ ādāya ‘‘kahāpaṇehi atthikā āgacchantū’’ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Thavikāya kahāpaṇasahassaṃ ahosiyeva. Suṇisāpissa sabbālaṅkārehi alaṅkaritvā vīhipiṭakaṃ ādāya ākāsaṅgaṇe nisinnā ‘‘bījabhattehi atthikā āgacchantū’’ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Piṭakaṃ yathāpūritameva ahosi. Dāsopissa [Pg.238] sabbālaṅkārehi alaṅkaritvā suvaṇṇayugesu suvaṇṇayottehi goṇe yojetvā suvaṇṇapatodayaṭṭhiṃ ādāya dvinnaṃ goṇānaṃ gandhapañcaṅgulikāni datvā visāṇesu suvaṇṇakosake paṭimuñcitvā khettaṃ gantvā pājesi. Ito tisso, etto tisso, majjhe ekāti satta sītā bhijjitvā agamaṃsu. Jambudīpavāsino bhattabījahiraññasuvaṇṇādīsu yathārucitaṃ seṭṭhigehatoyeva gaṇhiṃsu. Ime pañca mahāpuññā.

His son also, having washed his head, took a bag containing one thousand and said, "Let those who have need of kahāpaṇas come!" and he filled the vessels brought by those who came and gave to them. In the bag, there were always one thousand kahāpaṇas. His daughter-in-law also, having adorned herself with all ornaments, took a basket of paddy and, sitting in an open space, said, "Let those who have need of seed-rice come!" and she filled the vessels brought by those who came and gave to them. The basket remained just as it was filled. His slave also, having adorned himself with all ornaments, yoked the oxen to golden yokes with golden ropes, took a golden goad, and after giving fragrant five-finger marks to the two oxen and fitting golden sheaths on their horns, went to the field and drove them. Three furrows from this side, three from that side, and one in the middle—thus seven furrows broke open and went forth. The inhabitants of Jambudīpa took from the merchant's house alone whatever they wished of rice, seed, silver, gold, and so on. These five possessed great merit.

Evaṃ mahānubhāvo seṭṭhi ‘‘satthā kira āgato’’ti sutvā ‘‘satthu paccuggamanaṃ karissāmī’’ti nikkhamanto antarāmagge titthiye disvā tehi ‘‘kasmā taṃ, gahapati, kiriyavādo samāno akiriyavādassa samaṇassa gotamassa santikaṃ gacchasī’’ti nivāriyamānopi tesaṃ vacanaṃ anādiyitvā gantvā satthāraṃ vanditvā ekamantaṃ nisīdi. Athassa satthā anupubbiṃ kathaṃ kathesi. So desanāvasāne sotāpattiphalaṃ patvā satthu titthiyehi avaṇṇaṃ vatvā attano nivāritabhāvaṃ ārocesi. Atha naṃ satthā, ‘‘gahapati, ime sattā nāma mahantampi attano dosaṃ na passanti, avijjamānampi paresaṃ dosaṃ vijjamānaṃ katvā tattha tattha bhusaṃ viya opunantī’’ti vatvā imaṃ gāthamāha –

The merchant of such great power, hearing, "The Teacher, it is said, has come," and thinking, "I will go to meet the Teacher," was setting out when he saw heretics on the way. Though they tried to prevent him, saying, "Householder, why do you, a proponent of action, go to the presence of the ascetic Gotama, a proponent of inaction?" he, not heeding their words, went, paid homage to the Teacher, and sat to one side. Then the Teacher gave him a gradual discourse. At the end of the discourse, he attained the fruit of stream-entry and informed the Teacher how the heretics had spoken dispraise and had tried to prevent him. Then the Teacher said to him, "Householder, these beings do not see even their own great fault, but making an existent fault out of a non-existent fault of others, they winnow it like chaff here and there." Having said this, he spoke this verse:

252.

252.

‘‘Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;

Paresañhi so vajjāni, opunāti yathā bhusaṃ;

Attano pana chādeti, kaliṃva kitavā saṭho’’ti.

Easy to see is the fault of others, but one's own is hard to see. For one winnows the faults of others like chaff, but conceals one's own, as a crafty fowler conceals himself.

Tattha sudassaṃ vajjanti parassa aṇumattampi vajjaṃ khalitaṃ sudassaṃ sukheneva passituṃ sakkā, attano pana atimahantampi duddasaṃ. Paresaṃ hīti teneva kāraṇena so puggalo saṅghamajjhādīsu paresaṃ vajjāni uccaṭṭhāne ṭhapetvā bhusaṃ opunanto viya opunāti. Kaliṃva kitavā saṭhoti ettha sakuṇesu aparajjhanabhāvena attabhāvo kali nāma, sākhabhaṅgādikaṃ paṭicchādanaṃ kitavā nāma, sākuṇiko saṭho nāma. Yathā sakuṇaluddako sakuṇe gahetvā māretukāmo kitavā viya attabhāvaṃ paṭicchādeti, evaṃ attano vajjaṃ chādetīti attho.

Therein, 'easy to see is the fault' means: even a minute fault or transgression of another can be seen easily, but one's own, even if very great, is hard to see. 'For of others' means: for that very reason, that person, in the midst of the Sangha and so on, having placed the faults of others in a high place, winnows them as one winnows chaff. Herein, in the phrase 'as a crafty fowler conceals his losing throw': due to the state of transgressing against birds, one's own being is called 'kali' (the losing throw); the covering with broken branches and so on is called 'kitavā' (the camouflage); the bird-catcher is called 'saṭho' (crafty). Just as a bird-hunter, wishing to catch and kill birds, conceals his own being with camouflage, so too does one conceal one's own fault—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Meṇḍakaseṭṭhivatthu dasamaṃ.

The Story of the Merchant Meṇḍaka, the tenth.

11. Ujjhānasaññittheravatthu

11. The Story of the Elder Perceptive of Fault-Finding

Paravajjānupassissāti [Pg.239] imaṃ dhammadesanaṃ satthā jetavane viharanto ujjhānasaññiṃ nāma ekaṃ theraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse, beginning with 'Paravajjānupassissa,' concerning a certain Elder named Ujjhānasaññi.

So kira ‘‘ayaṃ evaṃ nivāseti, evaṃ pārupatī’’ti bhikkhūnaṃ antarameva gavesanto vicarati. Bhikkhū ‘‘asuko nāma, bhante, thero evaṃ karotī’’ti satthu ārocesuṃ. Satthā, ‘‘bhikkhave, vattasīse ṭhatvā evaṃ ovadanto ananupavādo. Yo pana niccaṃ ujjhānasaññitāya paresaṃ antaraṃ pariyesamāno evaṃ vatvā vicarati, tassa jhānādīsu ekopi viseso nuppajjati, kevalaṃ āsavāyeva vaḍḍhantī’’ti vatvā imaṃ gāthamāha –

It is said that he would wander about, seeking only the faults of the monks, saying, “This one wears his lower robe thus; this one drapes his upper robe thus.” The monks reported to the Teacher, “Venerable sir, the elder of such and such a name acts in this way.” The Teacher said, “Monks, one who, being established in the foremost of duties, advises thus is not to be reproached. But as for the person who, due to a fault-finding nature, constantly seeks the faults of others, speaks thus, and wanders about—for him not even a single special attainment among jhāna and the like will arise; only the corruptions increase.” Having said this, he spoke this verse:

253.

253.

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti.

For one who is intent on seeing the faults of others, who is ever of a fault-finding nature, his corruptions increase; he is far from the destruction of the corruptions.

Tattha ujjhānasaññinoti evaṃ nivāsetabbaṃ evaṃ pārupitabbanti paresaṃ antaragavesitāya ujjhānabahulassa puggalassa jhānādīsu ekadhammopi na vaḍḍhati, atha kho āsavāva tassa vaḍḍhanti. Teneva kāraṇena so arahattamaggasaṅkhātā āsavakkhayā ārā dūraṃ gatova hotīti.

Therein, ‘of a fault-finding nature’ means: for a person who is full of criticism, having the nature of seeking the faults of others by thinking, “It should be worn thus, it should be draped thus,” not even a single state among jhāna and the like increases; but indeed, his corruptions increase. For that very reason, he is indeed far from the destruction of the corruptions, which is called the path of Arahantship.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Ujjhānasaññittheravatthu ekādasamaṃ.

The Eleventh Story: The Elder with a Fault-Finding Nature.

12. Subhaddaparibbājakavatthu

12. The Story of the Wanderer Subhadda.

Ākāseti idaṃ dhammadesanaṃ satthā kusinārāyaṃ upavattane mallānaṃ sālavane parinibbānamañcake nipanno subhaddaṃ paribbājakaṃ ārabbha kathesi.

The Teacher, while lying on the couch of final Nibbāna in the Upavattana Sāla grove of the Mallas at Kusinārā, spoke this Dhamma discourse, beginning with ‘Ākāse,’ concerning the wanderer Subhadda.

So kira atīte kaniṭṭhabhātari ekasmiṃ sasse navakkhattuṃ aggadānaṃ dente dānaṃ dātuṃ anicchanto osakkitvā avasāne adāsi. Tasmā paṭhamabodhiyampi majjhimabodhiyampi satthāraṃ daṭṭhuṃ nālattha. Pacchimabodhiyaṃ pana satthu parinibbānakāle ‘‘ahaṃ tīsu pañhesu attano kaṅkhaṃ mahallake paribbājake [Pg.240] pucchitvā samaṇaṃ gotamaṃ ‘daharo’ti saññāya na pucchiṃ, tassa ca dāni parinibbānakālo, pacchā me samaṇassa gotamassa apucchitakāraṇā vippaṭisāro uppajjeyyā’’ti satthāraṃ upasaṅkamitvā ānandattherena nivāriyamānopi satthārā okāsaṃ katvā, ‘‘ānanda, mā subhaddaṃ nivārayi, pucchatu maṃ pañha’’nti vutte antosāṇiṃ pavisitvā heṭṭhāmañcake nisinno, ‘‘bho samaṇa, kiṃ nu kho ākāse padaṃ nāma atthi, ito bahiddhā samaṇo nāma atthi, saṅkhārā sassatā nāma atthī’’ti ime pañhe pucchi. Athassa satthā tesaṃ abhāvaṃ ācikkhanto imāhi gāthāhi dhammaṃ desesi –

It is said that in the past, when his younger brother was giving the first-fruit offering nine times in a single harvest, he, being unwilling to give the offering, held back and gave at the end. Therefore, during the first and middle periods of the Buddha’s enlightenment, he did not get to see the Teacher. But in the final period of the Buddha’s enlightenment, at the time of the Teacher’s final Nibbāna, he thought: ‘Having asked the elder wanderers about my doubts on three questions, I did not ask the ascetic Gotama out of the perception that he was young. Now, the time of his final Nibbāna has come. Later, regret might arise in me for not having asked the ascetic Gotama.’ So he approached the Teacher. Though being prevented by the Elder Ānanda, the Teacher made an opportunity, saying, ‘Ānanda, do not prevent Subhadda. Let him ask me the question.’ When this was said, Subhadda entered inside the curtain, and sitting below the couch, he asked these questions: ‘Venerable ascetic, is there such a thing as a track in the sky? Outside of this Dispensation, is there such a thing as a recluse? Are there such things as permanent formations?’ Then the Teacher, explaining their non-existence, taught him the Dhamma with these verses:

254.

254.

‘‘Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Papañcābhiratā pajā, nippapañcā tathāgatā.

In the sky there is no track; outside there is no recluse. Beings delight in proliferation, but the Tathāgatas are free from proliferation.

255.

255.

‘‘Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Saṅkhārā sassatā natthi, natthi buddhānamiñjita’’nti.

In the sky there is no track; outside there is no recluse. There are no permanent formations; there is no wavering in the Buddhas.

Tattha padanti imasmiṃ ākāse vaṇṇasaṇṭhānavasena evarūpanti paññāpetabbaṃ kassaci padaṃ nāma natthi. Bāhireti mama sāsanato bahiddhā maggaphalaṭṭho samaṇo nāma natthi. Pajāti ayaṃ sattalokasaṅkhātā pajā taṇhādīsu papañcesuyevābhiratā. Nippapañcāti bodhimūleyeva sabbapapañcānaṃ samucchinnattā nippapañcā tathāgatā. Saṅkhārāti pañcakkhandhā. Tesu hi ekopi sassato nāma natthi. Iñjitanti buddhānaṃ pana taṇhāmānādīsu iñjitesu yena saṅkhārā sassatāti gaṇheyya, taṃ ekaṃ iñjitampi nāma natthīti attho.

Therein, ‘track’ means: in this sky, there is no such thing as a track of anyone that can be made known by way of color and form as being of such a nature. ‘Outside’ means: outside my Dispensation, there is no such thing as a recluse established in the path and fruit. ‘Beings’ means: this populace, called the world of beings, delights only in proliferations such as craving. ‘Free from proliferation’ means: because all proliferations have been utterly cut off at the very root of the Bodhi tree, the Tathāgatas are without proliferation. ‘Formations’ means: the five aggregates. Among them, not even one is called permanent. ‘Wavering’ means: for the Buddhas, there is not even a single wavering, such as by craving or conceit, by which one might grasp that ‘formations are permanent’. That is the meaning.

Desanāvasāne subhaddo anāgāmiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

At the end of the discourse, Subhadda was established in the fruit of non-returning, and for the assembled audience also, the Dhamma discourse was beneficial.

Subhaddaparibbājakavatthu dvādasamaṃ.

The Twelfth Story: The Wanderer Subhadda.

Malavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Impurities is concluded.

Aṭṭhārasamo vaggo.

The Eighteenth Chapter.

19. Dhammaṭṭhavaggo

19. The Chapter on the Righteous

1. Vinicchayamahāmattavatthu

1. The Story of the Judging Ministers

Na [Pg.241] tena hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto vinicchayamahāmatte ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma teaching beginning with ‘Na tena hoti,’ concerning the judging ministers.

Ekadivasañhi bhikkhū sāvatthiyaṃ uttaradvāragāme piṇḍāya caritvā piṇḍapātapaṭikkantā nagaramajjhena vihāraṃ āgacchanti. Tasmiṃ khaṇe megho uṭṭhāya pāvassi. Te sammukhāgataṃ vinicchayasālaṃ pavisitvā vinicchayamahāmatte lañjaṃ gahetvā sāmike asāmike karonte disvā ‘‘aho ime adhammikā, mayaṃ pana ‘ime dhammena vinicchayaṃ karontī’ti saññino ahumhā’’ti cintetvā vasse vigate vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā tamatthaṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, chandādivasikā hutvā sāhasena atthaṃ vinicchinantā dhammaṭṭhā nāma honti, aparādhaṃ pana anuvijjitvā aparādhānurūpaṃ asāhasena vinicchayaṃ karontā eva dhammaṭṭhā nāma hontī’’ti vatvā imā gāthā abhāsi –

Indeed, one day, monks, having gone for alms in a village near the northern gate of Sāvatthī and having returned from the alms-round, were coming to the monastery through the middle of the city. At that moment, a cloud arose and it rained. They entered a court of justice that was in front of them and saw the judging ministers taking bribes and making owners into non-owners. Having seen this, they thought, ‘Oh, these ministers are unrighteous! But we had the perception that they decide cases righteously.’ After thinking thus, when the rain had ceased, they went to the monastery, paid homage to the Teacher, sat down to one side, and reported that matter. The Teacher said, ‘Monks, those who, being subject to partiality and so on, decide a case arbitrarily are not called righteous. But those who, having thoroughly investigated the offense, make a decision without arbitrariness and in accordance with the offense, they alone are called righteous.’ Having said this, he spoke these verses:

256.

256.

‘‘Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye;

Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.

One is not righteous merely because one decides a case arbitrarily; but the wise one who investigates both the right and the wrong,

257.

257.

‘‘Asāhasena dhammena, samena nayatī pare;

Dhammassa gutto medhāvī, dhammaṭṭhoti pavuccatī’’ti.

who leads others impartially, without arbitrariness, and in accordance with the law—that wise one, guarded by the Dhamma, is called righteous.

Tattha tenāti ettakeneva kāraṇena. Dhammaṭṭhoti rājā hi attano kātabbe vinicchayadhamme ṭhitopi dhammaṭṭho nāma na hoti. Yenāti yena kāraṇena. Atthanti otiṇṇaṃ vinicchitabbaṃ atthaṃ. Sāhasā nayeti chandādīsu patiṭṭhito sāhasena musāvādena viniccheyya. Yo hi chande patiṭṭhāya ñātīti vā mittoti vā musā vatvā asāmikameva sāmikaṃ karoti, dose patiṭṭhāya attano verīnaṃ musā vatvā sāmikameva asāmikaṃ karoti, mohe patiṭṭhāya lañjaṃ gahetvā vinicchayakāle [Pg.242] aññavihito viya ito cito ca olokento musā vatvā ‘‘iminā jitaṃ, ayaṃ parājito’’ti paraṃ nīharati, bhaye patiṭṭhāya kassacideva issarajātikassa parājayaṃ pāpuṇantassāpi jayaṃ āropeti, ayaṃ sāhasena atthaṃ neti nāma. Eso dhammaṭṭho nāma na hotīti attho. Atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ. Ubho niccheyyāti yo pana paṇḍito ubho atthānatthe vinicchinitvā vadati. Asāhasenāti amusāvādena. Dhammenāti vinicchayadhammena, na chandādivasena. Samenāti aparādhānurūpeneva pare nayati, jayaṃ vā parājayaṃ vā pāpeti. Dhammassa guttoti so dhammagutto dhammarakkhito dhammojapaññāya samannāgato medhāvī vinicchayadhamme ṭhitattā dhammaṭṭhoti pavuccatīti attho.

Therein, ‘tena’ means: by that reason alone. Regarding ‘dhammaṭṭho’: a king, though he should be established in the law of judgment, is not called ‘dhammaṭṭho’ on this account. ‘Yena’ means: by which reason. ‘Atthaṃ’ means: the true matter that has come up and is to be decided. ‘Sāhasā naye’ means: being established in partiality and so on, one might decide arbitrarily with false speech. Indeed, one who, established in partiality, speaks falsely, saying ‘he is a relative’ or ‘he is a friend,’ and makes a non-owner into an owner; who, established in hatred, speaks falsely about his enemies and makes an owner into a non-owner; who, established in delusion, takes a bribe and, at the time of judgment, acting as if his mind is elsewhere, looking here and there, speaks falsely and dismisses another, saying, ‘This one has won, this one is defeated’; or who, established in fear, assigns victory to someone of a powerful class even when they are facing defeat—this person is called one who leads a case arbitrarily. Such a person is not called ‘dhammaṭṭho’; this is the meaning. ‘Atthañca anatthañca’ means: the true cause and the untrue cause. ‘Ubho niccheyya’ means: the wise one who, having decided upon both the right and wrong causes, speaks. ‘Asāhasena’ means: without false speech. ‘Dhammena’ means: by the law of judgment, not by the power of partiality and so on. ‘Samena’ means: impartially; he leads others only in accordance with the offense, causing them to attain victory or defeat. ‘Dhammassa gutto’ means: guarded by the Dhamma, protected by the Dhamma. The wise one, endowed with the wisdom that knows the essence of the Dhamma, because of being established in the law of judgment, is called ‘dhammaṭṭho’. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Vinicchayamahāmattavatthu paṭhamaṃ.

The First Story: The Judging Ministers.

2. Chabbaggiyavatthu

2. The Story of the Group of Six Monks

Na tena paṇḍito hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with “One is not wise on account of that,” with reference to the group of six monks.

Te kira vihārepi gāmepi bhattaggaṃ ākulaṃ karontā vicaranti. Athekadivase bhikkhū gāme bhattakiccaṃ katvā āgate dahare sāmaṇere ca pucchiṃsu – ‘‘kīdisaṃ, āvuso, bhattagga’’nti? Bhante, mā pucchatha, chabbaggiyā ‘‘mayameva viyattā, mayameva paṇḍitā, ime paharitvā sīse kacavaraṃ ākiritvā nīharissāmā’’ti vatvā amhe piṭṭhiyaṃ gahetvā kacavaraṃ okirantā bhattaggaṃ ākulaṃ akaṃsūti. Bhikkhū satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. Satthā ‘‘nāhaṃ, bhikkhave, bahuṃ bhāsitvā pare viheṭhayamānaṃ ‘paṇḍito’ti vadāmi, kheminaṃ pana averīnaṃ abhayameva paṇḍitoti vadāmī’’ti vatvā imaṃ gāthamāha –

It is said that they went about causing a disturbance in the meal hall, both in the monastery and in the village. Then one day, the monks, having completed their meal duties in the village and returned, asked the young monks and novices: “Friends, what was the meal hall like?” “Venerable sirs, do not ask. The group of six monks, saying, ‘We alone are skilled, we alone are wise. We will strike these ones, scatter rubbish on their heads, and drag them out,’ grabbed us by the back and waist, and while scattering rubbish, they caused a disturbance in the meal hall.” The monks went to the Teacher’s presence and reported that matter. The Teacher said, “Monks, I do not call one who speaks much and harasses others ‘wise.’ Rather, one who is secure, without enmity, and without fear, I call ‘wise.’” Having said this, he spoke this verse:

258.

258.

‘‘Na tena paṇḍito hoti, yāvatā bahu bhāsati;

Khemī averī abhayo, paṇḍitoti pavuccatī’’ti.

“One is not wise merely because one speaks much; one who is secure, without enmity, and fearless is called ‘wise.’”

Tattha [Pg.243] yāvatāti yattakena kāraṇena saṅghamajjhādīsu bahuṃ katheti, tena paṇḍito nāma na hoti. Yo pana sayaṃ khemī pañcannaṃ verānaṃ abhāvena averī nibbhayo, yaṃ vā āgamma mahājanassa bhayaṃ na hoti, so paṇḍito nāma hotīti attho.

Therein, as for yāvatā (inasmuch as): for whatever reason one speaks much in the midst of the Sangha and so on, on account of that one is not called wise. But as for one who is personally secure, without enmity due to the absence of the five enmities, and without fear—or on account of whom no fear arises for the great populace—that one is called wise. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Chabbaggiyavatthu dutiyaṃ.

The second story of the Group of Six.

3. Ekudānakhīṇāsavattheravatthu

3. The Story of the Elder Ekudāna, the Arahant

Na tāvatāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekudānattheraṃ nāma khīṇāsavaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with “Not merely by that,” with reference to the Arahant elder named Ekudāna.

So kira ekakova ekasmiṃ vanasaṇḍe viharati, ekamevassa udānaṃ paguṇaṃ –

It is said that he dwelt all alone in a certain forest grove, and for him only one inspired utterance was well-practiced:

‘‘Adhicetaso appamajjato,Munino monapathesu sikkhato;

Sokā na bhavanti tādino,Upasantassa sadā satīmato’’ti. (pāci. 153;

udā. 37);

“For the sage of superior mind, who is heedful, training in the paths to sagehood; for such a one, who is tranquil and ever mindful, sorrows do not exist.”

So kira uposathadivasesu sayameva dhammassavanaṃ ghosetvā imaṃ gāthaṃ vadati. Pathaviundriyanasaddo viya devatānaṃ sādhukārasaddo hoti. Athekasmiṃ uposathadivase pañcapañcasataparivārā dve tipiṭakadharā bhikkhū tassa vasanaṭṭhānaṃ agamaṃsu. So te disvāva tuṭṭhamānaso ‘‘sādhu vo kataṃ idha āgacchantehi, ajja mayaṃ tumhākaṃ dhammaṃ suṇissāmā’’ti āha. Atthi pana, āvuso, idha dhammaṃ sotukāmāti. Atthi, bhante, ayaṃ vanasaṇḍo dhammassavanadivase devatānaṃ sādhukārasaddena ekaninnādo hotīti. Tesu eko tipiṭakadharo dhammaṃ osāresi, eko kathesi. Ekadevatāpi sādhukāraṃ nādāsi. Te āhaṃsu – ‘‘tvaṃ, āvuso, dhammassavanadivase imasmiṃ vanasaṇḍe devatā mahantena saddena sādhukāraṃ dentīti vadesi, kiṃ nāmeta’’nti. Bhante, aññesu divasesu sādhukārasaddena ekaninnādo eva hoti, na ajja pana [Pg.244] jānāmi ‘‘kimeta’’nti. ‘‘Tena hi, āvuso, tvaṃ tāva dhammaṃ kathehī’’ti. So bījaniṃ gahetvā āsane nisinno tameva gāthaṃ vadesi. Devatā mahantena saddena sādhukāramadaṃsu. Atha nesaṃ parivārā bhikkhū ujjhāyiṃsu ‘‘imasmiṃ vanasaṇḍe devatā mukholokanena sādhukāraṃ dadanti, tipiṭakadharabhikkhūsu ettakaṃ bhaṇantesupi kiñci pasaṃsanamattampi avatvā ekena mahallakattherena ekagāthāya kathitāya mahāsaddena sādhukāraṃ dadantī’’ti. Tepi vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ.

It is said that on Uposatha days, he himself would announce the hearing of the Dhamma and recite this verse. The devas’ sound of acclamation would be like the sound of an earthquake. Then, on one Uposatha day, two Tipiṭaka-master elders, each with a retinue of five hundred monks, came to his dwelling place. Seeing them, he, with a delighted mind, said: “It is good that you have come here. Today we shall hear the Dhamma from you.” “But friend, is there anyone here who desires to hear the Dhamma?” “There is, venerable sirs. On the day of hearing the Dhamma, this forest grove becomes a single resounding echo with the devas’ sound of acclamation.” Among them, one Tipiṭaka-master recited the Pāli text, and the other explained its meaning. Not even one deva gave acclamation. They said: “Friend, you say that on the day of hearing the Dhamma, the devas in this forest grove give acclamation with a great sound. What is the meaning of this?” “Venerable sirs, on other days it becomes a single resounding echo with the sound of acclamation, but today I do not know what this means.” “In that case, friend, you first speak the Dhamma.” He, taking a fan and seated on his seat, recited that very verse. The devas gave acclamation with a great sound. Then their retinue of monks complained: “The devas in this forest grove give acclamation by showing favoritism. Even when the Tipiṭaka-master monks spoke so much, without saying even a little praise, when one old elder recited a single verse, they give acclamation with a great sound.” They too went to the monastery and reported that matter to the Teacher.

Satthā ‘‘nāhaṃ, bhikkhave, yo bahumpi uggaṇhati vā bhāsati vā, taṃ dhammadharoti vadāmi. Yo pana ekampi gāthaṃ uggaṇhitvā saccāni paṭivijjhati, ayaṃ dhammadharo nāmā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

The Teacher said, “Monks, I do not call one who learns much or speaks much a ‘Dhamma-bearer.’ But as for one who, having learned even a single verse, penetrates the Truths, that one is called a ‘Dhamma-bearer.’” Having said this, while teaching the Dhamma, he spoke this verse:

259.

259.

‘‘Na tāvatā dhammadharo, yāvatā bahu bhāsati;

Yo ca appampi sutvāna, dhammaṃ kāyena passati;

Sa ve dhammadharo hoti, yo dhammaṃ nappamajjatī’’ti.

“One is not a Dhamma-bearer merely because one speaks much; but one who, having heard even a little, sees the Dhamma with the body—he is indeed a Dhamma-bearer, who is not heedless regarding the Dhamma.”

Tattha yāvatāti yattakena uggahaṇadhāraṇavācanādinā kāraṇena bahuṃ bhāsati, tāvattakena dhammadharo na hoti, vaṃsānurakkhako pana paveṇipālako nāma hoti. Yo ca appampīti yo pana appamattakampi sutvā dhammamanvāya atthamanvāya dhammānudhammappaṭipanno hutvā nāmakāyena dukkhādīni parijānanto catusaccadhammaṃ passati, sa ve dhammadharo hoti. Yo dhammaṃ nappamajjatīti yopi āraddhavīriyo hutvā ajja ajjevāti paṭivedhaṃ ākaṅkhanto dhammaṃ nappamajjati, ayampi dhammadharoyevāti attho.

Therein, as for yāvatā (inasmuch as): by whatever reason of learning, bearing in mind, reciting, and so on, one speaks much, by that much one is not a Dhamma-bearer; rather, one is called a preserver of the lineage, a guardian of the tradition. As for yo ca appaṃ pi (and one who even a little): but one who, having heard even a little, following the Dhamma and its meaning, becomes one who practices in accordance with the Dhamma, and with the mental body fully knows suffering and so on and sees the Dhamma of the Four Truths—he is indeed a Dhamma-bearer. As for yo dhammaṃ nappamajjati (who is not heedless regarding the Dhamma): one who, being of aroused effort and desiring penetration thinking, ‘Today, this very day!’, is not heedless regarding the Dhamma—this one, too, is a Dhamma-bearer. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Ekudānakhīṇāsavattheravatthu tatiyaṃ.

The third story of the Elder Ekudāna, the Arahant.

4. Lakuṇḍakabhaddiyattheravatthu

4. The Story of the Elder Lakuṇḍaka Bhaddiya

Na tena thero so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with “Not by that is one an elder,” with reference to the Elder Lakuṇḍaka Bhaddiya.

Ekadivasañhi [Pg.245] tasmiṃ there satthu upaṭṭhānaṃ gantvā pakkantamatte tiṃsamattā āraññikā bhikkhū taṃ passantā eva āgantvā satthāraṃ vanditvā nisīdiṃsu. Satthā tesaṃ arahattūpanissayaṃ disvā imaṃ pañhaṃ pucchi – ‘‘ito gataṃ ekaṃ theraṃ passathā’’ti? ‘‘Na passāma, bhante’’ti. ‘‘Kiṃ nu diṭṭho vo’’ti? ‘‘Ekaṃ, bhante, sāmaṇeraṃ passimhā’’ti. ‘‘Na so, bhikkhave, sāmaṇero, thero eva so’’ti? ‘‘Ativiya khuddako, bhante’’ti. ‘‘Nāhaṃ, bhikkhave, mahallakabhāvena therāsane nisinnamattakena theroti vadāmi. Yo pana saccāni paṭivijjhitvā mahājanassa ahiṃsakabhāve ṭhito, ayaṃ thero nāmā’’ti vatvā imā gāthā abhāsi –

Indeed, one day, just as that elder had gone to attend upon the Teacher and was departing, about thirty forest-dwelling monks, seeing him as they came, approached the Teacher, paid homage, and sat down. The Teacher, seeing their supporting condition for Arahantship, asked this question: 'Do you see an elder who has gone from here?' 'We do not see one, Venerable Sir.' 'Who, then, did you see?' 'We saw a novice, Venerable Sir.' 'Monks, he is not a novice; he is indeed an elder.' 'He is extremely small, Venerable Sir.' 'Monks, I do not call one an elder merely because of great age or by the mere fact of sitting in an elder's seat. But whoever, having penetrated the Truths, is established in a state of harmlessness towards the great populace, this one is called an elder.' Having said this, he spoke these verses:

260.

260.

‘‘Na tena thero so hoti, yenassa palitaṃ siro;

Paripakko vayo tassa, moghajiṇṇoti vuccati.

Not by reason of his grey hair is one an elder; his age is ripe, but he is called 'one grown old in vain.'

261.

261.

‘‘Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Sa ve vantamalo dhīro, thero iti pavuccatī’’ti.

He in whom there are Truth and Dhamma, harmlessness, restraint, and self-control; he indeed, who has disgorged defilement and is steadfast, is called an elder.

Tattha paripakkoti pariṇato, vuḍḍhabhāvaṃ pattoti attho. Moghajiṇṇoti anto therakarānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. Yamhi saccañca dhammo cāti yamhi pana puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidho lokuttaradhammo ca atthi. Ahiṃsāti ahiṃsanabhāvo. Desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. Saṃyamo damoti sīlañceva indriyasaṃvaro ca. Vantamaloti maggañāṇena nīhaṭamalo. Dhīroti dhitisampanno. Theroti so imehi thirabhāvakārakehi samannāgatattā theroti vuccatīti attho.

Therein, 'ripe' (paripakko) means 'matured'; the meaning is 'having reached the state of old age.' 'Grown old in vain' (moghajiṇṇo) is so named because, due to the absence of qualities within that make one an elder, one has aged in vain. As for 'in whom are Truth and Dhamma' (yamhi saccañca dhammo ca): in whichever person there exists the fourfold Truth, because it has been penetrated with its sixteen aspects, and the ninefold supramundane Dhamma, because it has been realized by means of knowledge. As for 'harmlessness' (ahiṃsā): it is the state of not harming. This is merely the teaching; the meaning is, in whom there is the development of the fourfold boundless states. As for 'restraint and self-control' (saṃyamo damo): it is both virtue (sīla) and restraint of the sense faculties (indriyasaṃvaro). As for 'one who has disgorged defilement' (vantamalo): one whose defilement has been expelled by path-knowledge. As for 'steadfast' (dhīro): endowed with steadfastness. As for 'elder' (thero): the meaning is that one is called an 'elder' because of being endowed with these causes of steadfastness.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.

At the end of the discourse, those monks were established in Arahantship.

Lakuṇḍakabhaddiyattheravatthu catutthaṃ.

The Story of the Elder Lakuṇḍaka Bhaddiya, the Fourth.

5. Sambahulabhikkhuvatthu

5. The Story of Many Monks

Na [Pg.246] vākkaraṇamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Not by eloquent speech...', concerning many monks.

Ekasmiñhi samaye dahare ceva sāmaṇere ca attano dhammācariyānameva cīvararajanādīni veyyāvaccāni karonte disvā ekacce therā cintayiṃsu – ‘‘mayampi byañjanasamaye kusalā, amhākameva kiñci natthi. Yaṃnūna mayaṃ satthāraṃ upasaṅkamitvā evaṃ vadeyyāma, ‘bhante, mayaṃ byañjanasamaye kusalā, aññesaṃ santike dhammaṃ uggaṇhitvāpi imesaṃ santike asodhetvā mā sajjhāyitthāti daharasāmaṇere āṇāpethā’ti. Evañhi amhākaṃ lābhasakkāro vaḍḍhissatī’’ti. Te satthāraṃ upasaṅkamitvā tathā vadiṃsu.

Indeed, on one occasion, some elder monks, seeing young monks and novices performing services such as dyeing robes only for their own Dhamma teachers, thought: 'We too are skilled in the study of the text, yet for us there is nothing of the sort. It would be good if we were to approach the Teacher and say: "Venerable Sir, we are skilled in the study of the text. Please command the young monks and novices that, even if they learn the Dhamma from others, they should not recite it without having it revised in our presence." In this way, our gain and honor will increase.' They approached the Teacher and spoke thus.

Satthā tesaṃ vacanaṃ sutvā ‘‘imasmiṃ sāsane paveṇivaseneva evaṃ vattuṃ labhati, ime pana lābhasakkāre nissitāti ñatvā ahaṃ tumhe vākkaraṇamattena sādhurūpāti na vadāmi. Yassa panete issādayo dhammā arahattamaggena samucchinnā, eso eva sādhurūpo’’ti vatvā imā gāthā abhāsi –

The Teacher, hearing their words, knew: 'In this Dispensation, one is permitted to speak thus only by virtue of tradition, but these monks are dependent on gain and honor.' And he said, 'I do not say that you are of a good nature merely by reason of eloquent speech. But one for whom these states, such as envy, have been utterly cut off by the path of Arahantship—that one alone is of a good nature.' Having said this, he spoke these verses:

262.

262.

‘‘Na vākkaraṇamattena, vaṇṇapokkharatāya vā;

Sādhurūpo naro hoti, issukī maccharī saṭho.

Not by eloquent speech, nor by a beautiful complexion, does a person who is envious, miserly, and deceitful become one of a good nature.

263.

263.

‘‘Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;

Savantadoso medhāvī, sādhurūpoti vuccatī’’ti.

But one for whom this is cut off, destroyed at the root, and eradicated—that wise one who has disgorged defilements, is called 'one of a good nature'.

Tattha na vākkaraṇamattenāti vacīkaraṇamattena saddalakkhaṇasampannavacanamattena. Vaṇṇapokkharatāya vāti sarīravaṇṇassa manāpabhāvena vā. Naroti ettakeneva kāraṇena paralābhādīsu issāmanako pañcavidhena maccherena samannāgato kerāṭikabhāvena saṭho naro sādhurūpo na hoti. Yassa cetanti yassa ca puggalassetaṃ issādidosajātaṃ arahattamaggañāṇena samūlakaṃ chinnaṃ, mūlaghātaṃ katvā samūhataṃ[Pg.247], so vantadoso dhammojapaññāya samannāgato sādhurūpoti vuccatīti attho.

Therein, 'not by mere eloquent speech' (na vākkaraṇamattena) means by the mere act of speaking, by merely having speech endowed with correct grammatical characteristics. 'Or by a beautiful complexion' (vaṇṇapokkharatāya vā) means by the pleasing nature of the body's complexion. As for 'a person' (naro): by this reason alone, a person who is envious regarding the gains of others, who is endowed with the five kinds of stinginess, and who is deceitful through craftiness, is not a person of a good nature. As for 'But for whom this' (yassa cetaṃ): it means, for whichever person this mass of faults beginning with envy has been cut off together with its root, destroyed at the root, and eradicated by the knowledge of the path of Arahantship, that person who has disgorged defilements and is endowed with wisdom that knows the essence of the Dhamma, is called 'one of a good nature'. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Sambahulabhikkhuvatthu pañcamaṃ.

The Story of Many Monks, the fifth.

6. Hatthakavatthu

6. The Story of Hatthaka

Na muṇḍakena samaṇoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto hatthakaṃ ārabbha kathesi.

The Teacher, while dwelling at Sāvatthī, delivered this Dhamma discourse beginning with 'Not by a shaven head is one a recluse...', concerning Hatthaka.

So kira vādakkhitto ‘‘tumhe asukavelāya asukaṭṭhānaṃ nāma āgaccheyyātha, vādaṃ karissāmā’’ti vatvā puretarameva tattha gantvā ‘‘passatha, titthiyā mama bhayena nāgatā, esova pana nesaṃ parājayo’’tiādīni vatvā vādakkhitto aññenaññaṃ paṭicaranto vicarati. Satthā ‘‘hatthako kira evaṃ karotī’’ti sutvā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, hatthaka, evaṃ karosī’’ti pucchitvā ‘‘sacca’’nti vutte, ‘‘kasmā evaṃ karosi? Evarūpañhi musāvādaṃ karonto sīsamuṇḍanādimatteneva samaṇo nāma na hoti. Yo pana aṇūni vā thūlāni vā pāpāni sametvā ṭhito, ayameva samaṇo’’ti vatvā imā gāthā abhāsi –

It is said that he, being challenged to a debate, would say, “You should come at such and such a time to such and such a place, and we will debate.” Then, going there beforehand, he would say, “See, the sectarians have not come out of fear of me. This indeed is their defeat,” and so on. Thus, being challenged to a debate, he wandered about, covering one matter with another. The Teacher, hearing that Hatthaka was behaving in this way, had him summoned and asked, “Is it true, Hatthaka, that you act thus?” When he replied, “It is true,” the Teacher rebuked him, saying, “Why do you act thus? Indeed, one who speaks such a falsehood is not a recluse merely by having a shaven head and so on. But one who, having pacified evils, whether small or great, is established—he alone is a recluse.” Having said this, he spoke these verses:

264.

264.

‘‘Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;

Icchālobhasamāpanno, samaṇo kiṃ bhavissati.

Not by a shaven head is one a recluse, if undisciplined and speaking falsely; filled with desire and greed, how can one be a recluse?

265.

265.

‘‘Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;

Samitattā hi pāpānaṃ, samaṇoti pavuccatī’’ti.

But one who calms evils, small and great, in every way; indeed, because of having calmed evils, he is called a ‘recluse’.

Tattha muṇḍakenāti sīsamuṇḍanamattena. Abbatoti sīlavatena ca dhutaṅgavatena ca virahito. Alikaṃ bhaṇanti musāvādaṃ bhaṇanto asampattesu ārammaṇesu icchāya pattesu ca lobhena samannāgato samaṇo nāma kiṃ bhavissati? Sametīti yo ca parittāni vā [Pg.248] mahantāni vā pāpāni vūpasameti, so tesaṃ samitattā samaṇoti pavuccatīti attho.

Therein, 'by a shaven head' (muṇḍakena) means: merely by a shaven head. 'Undisciplined' (abbato) means: devoid of the practice of virtue and the ascetic practices. 'Speaking falsely' (alikaṃ bhaṇaṃ) means: one who speaks falsehood, endowed with desire for objects not yet attained and with greed for those already attained—how can such a one be called a recluse? 'Calms' (sameti) means: one who calms evils, whether small or great; he, because of having calmed them, is called a ‘recluse’. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Hatthakavatthu chaṭṭhaṃ.

The Story of Hatthaka, the sixth.

7. Aññatarabrāhmaṇavatthu

7. The Story of a Certain Brahmin

Na tena bhikkhu so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Not by that is one a bhikkhu...', concerning a certain brahmin.

So kira bāhirasamaye pabbajitvā bhikkhaṃ caranto cintesi – ‘‘samaṇo gotamo attano sāvake bhikkhāya caraṇena ‘bhikkhū’ti vadati, mampi ‘bhikkhū’ti vattuṃ vaṭṭatī’’ti. So satthāraṃ upasaṅkamitvā, ‘‘bho gotama, ahampi bhikkhaṃ caritvā jīvāmi, mampi ‘bhikkhū’ti vadehī’’ti āha. Atha naṃ satthā ‘‘nāhaṃ, brāhmaṇa, bhikkhanamattena bhikkhūti vadāmi. Na hi vissaṃ dhammaṃ samādāya vattanto bhikkhu nāma hoti. Yo pana sabbasaṅkhāresu saṅkhāya carati, so bhikkhu nāmā’’ti vatvā imā gāthā abhāsi –

It is said that he, having gone forth in a teaching outside the Dispensation, while wandering for alms, thought: “The recluse Gotama calls his disciples ‘bhikkhus’ because they wander for alms. It is fitting that I too be called a ‘bhikkhu’.” He approached the Teacher and said, “Venerable Gotama, I too live by wandering for alms. Call me a ‘bhikkhu’ as well.” Then the Teacher said to him, “Brahmin, I do not call someone a ‘bhikkhu’ merely for begging. Indeed, one who lives having undertaken a corrupt practice is not a bhikkhu. But one who lives having reflected upon all conditioned phenomena, he is a bhikkhu.” Having said this, he spoke these verses:

266.

266.

‘‘Na tena bhikkhu so hoti, yāvatā bhikkhate pare;

Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

One is not a bhikkhu merely by begging from others; by undertaking a corrupt practice, one is not a bhikkhu on that account.

267.

267.

‘‘Yodha puññañca pāpañca, bāhetvā brahmacariyavā;

Saṅkhāya loke carati, sa ve bhikkhūti vuccatī’’ti.

But one who here, having dispelled both merit and demerit, lives the holy life and fares in the world with understanding—he is truly called a ‘bhikkhu’.

Tattha yāvatāti yattakena pare bhikkhate, tena bhikkhanamattena bhikkhu nāma na hoti. Vissanti visamaṃ dhammaṃ, vissagandhaṃ vā kāyakammādikaṃ dhammaṃ samādāya caranto bhikkhu nāma na hoti. Yodhāti yo idha sāsane ubhayampetaṃ puññañca pāpañca maggabrahmacariyena bāhetvā panuditvā brahmacariyavā hoti. Saṅkhāyāti ñāṇena. Loketi khandhādiloke ‘‘ime ajjhattikā khandhā, ime bāhirā’’ti evaṃ sabbepi dhamme jānitvā [Pg.249] carati, so tena ñāṇena kilesānaṃ bhinnattā ‘‘bhikkhū’’ti vuccatīti attho.

Therein, 'insofar as' (yāvatā) means: insofar as one begs from others, one does not become a bhikkhu merely by that begging. 'Corrupt' (vissaṃ) means: one who lives having undertaken a wrong practice (visamaṃ dhammaṃ), or a practice such as bodily misconduct that has the stench of poison (vissagandhaṃ), is not a bhikkhu. 'One who here' (yodha) means: one who here in this Dispensation, having dispelled and rejected both merit and demerit by means of the holy life of the path, lives the holy life. 'With understanding' (saṅkhāya) means: with knowledge. 'In the world' (loke) means: in the world of aggregates and so on, one lives having known all phenomena thus: “These are the internal aggregates, these are the external.” He, because of having destroyed the defilements with that knowledge, is called a ‘bhikkhu’. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Aññatarabrāhmaṇavatthu sattamaṃ.

The Story of a Certain Brahmin, the seventh.

8. Titthiyavatthu

8. The Story of the Sectarians

Na monenāti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiye ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Not by silence...', concerning the sectarians.

Te kira bhuttaṭṭhānesu manussānaṃ ‘‘khemaṃ hotu, sukhaṃ hotu, āyu vaḍḍhatu, asukaṭṭhāne nāma kalalaṃ atthi, asukaṭṭhāne nāma kaṇṭako atthi, evarūpaṃ ṭhānaṃ gantuṃ na vaṭṭatī’’tiādinā nayena maṅgalaṃ vatvā pakkamanti. Bhikkhū pana paṭhamabodhiyaṃ anumodanādīnaṃ ananuññātakāle bhattagge manussānaṃ anumodanaṃ akatvā pakkamanti. Manussā ‘‘titthiyānaṃ santikā maṅgalaṃ suṇāma, bhaddantā pana tuṇhībhūtā pakkamantī’’ti ujjhāyiṃsu. Bhikkhū tamatthaṃ satthu ārocesuṃ. Satthā, ‘‘bhikkhave, ito paṭṭhāya bhattaggādīsu yathāsukhaṃ anumodanaṃ karotha, upanisinnakathaṃ karotha, dhammaṃ kathethā’’ti anujāni. Te tathā kariṃsu. Manussā anumodanādīni suṇantā ussāhappattā bhikkhū nimantetvā sakkāraṃ karontā vicaranti. Titthiyā pana ‘‘mayaṃ munino monaṃ karoma, samaṇassa gotamassa sāvakā bhattaggādīsu mahākathaṃ kathentā vicarantī’’ti ujjhāyiṃsu.

It is said that those sectarians, in places where people had eaten, would speak auspicious words in this manner: “May there be safety! May there be happiness! May your life be long! In such-and-such a place there is mire; in such-and-such a place there is a thorn; it is not proper to go to such a place,” and then they would depart. The monks, however, during the time of the first awakening when giving a blessing and so on was not yet permitted, would depart from the dining hall without giving a blessing to the people. The people complained, saying, “We hear auspicious words from the sectarians, but the venerable sirs depart in silence.” The monks reported this matter to the Teacher. The Teacher permitted them, saying, “Monks, from this day forward, in dining halls and other such places, give a blessing as you see fit, engage in conversation while seated near, and speak on the Dhamma.” They did so. The people, hearing the blessing and so on, were inspired, and inviting the monks, they went about making offerings. But the sectarians complained, saying, “We practice the silence of a sage, but the disciples of the ascetic Gotama go about having great conversations in dining halls and other such places.”

Satthā tamatthaṃ sutvā ‘‘nāhaṃ, bhikkhave, tuṇhībhāvamattena ‘munī’ti vadāmi. Ekacce hi ajānantā na kathenti, ekacce avisāradatāya, ekacce ‘mā no imaṃ atisayatthaṃ aññe jāniṃsū’ti maccherena. Tasmā monamattena muni na hoti, pāpavūpasamena pana muni nāma hotī’’ti vatvā imā gāthā abhāsi –

Having heard this matter, the Teacher said: “Monks, I do not say one is a sage merely by being silent. Some do not speak because they do not know, some because they are not confident, and some, out of stinginess, do not speak, thinking, ‘Let others not know this excellent matter.’ Therefore, one does not become a sage by mere silence. Rather, one is called a sage by the pacification of evil.” Having said this, he spoke these verses:

268.

268.

‘‘Na monena munī hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

“One is not a sage because of silence, if one is of a deluded nature and unlearned; but the wise one, as if holding up a scale, takes up the excellent,

269.

269.

‘‘Pāpāni [Pg.250] parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, muni tena pavuccatī’’ti.

and avoids evil deeds. He is a sage; for that reason he is a sage. He who knows both worlds, is thereby called a sage.”

Tattha na monenāti kāmañhi moneyyapaṭipadāsaṅkhātena maggañāṇamonena muni nāma hoti, idha pana tuṇhībhāvaṃ sandhāya ‘‘monenā’’ti vuttaṃ. Mūḷharūpoti tuccharūpo. Aviddasūti aviññū. Evarūpo hi tuṇhībhūtopi muni nāma na hoti. Atha vā monena muni nāma na hoti, tucchasabhāvo pana aviññū ca hotīti attho. Yo ca tulaṃva pagayhāti yathā hi tulaṃ gahetvā ṭhito atirekaṃ ce hoti, harati. Ūnaṃ ce hoti, pakkhipati. Evameva yo atirekaṃ haranto viya pāpaṃ harati parivajjeti, ūnake pakkhipanto viya kusalaṃ paripūreti. Evañca pana karonto sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātaṃ varaṃ uttamameva ādāya pāpāni akusalakammāni parivajjeti. Sa munīti so muni nāmāti attho. Tena so munīti kasmā pana so munīti ce? Yaṃ heṭṭhā vuttakāraṇaṃ, tena so munīti attho. So munāti ubho loketi yo puggalo imasmiṃ khandhādiloke tulaṃ āropetvā minanto viya ‘‘ime ajjhattikā khandhā, ime bāhirā’’tiādinā nayena ime ubho atthe munāti. Muni tena pavuccatīti tena kāraṇena munīti vuccatiyevāti attho.

Herein, 'na monena' means: indeed, one is called a sage by the knowledge which is the path-knowledge, known as the practice of sagacity. But here, 'monena' is said with reference to the state of being silent. 'Mūḷharūpo' means of an empty nature. 'Aviddasu' means unknowing. For such a person, even if silent, is not a sage. Alternatively, one is not a sage by silence, but is of an empty nature and also unknowing—this is the meaning. 'Yo ca tulaṃva paggayha' means: just as one standing and holding a scale, if there is an excess, removes it, and if there is a deficit, adds to it; in the same way, one who removes and avoids evil as if removing an excess, and fulfills the wholesome as if adding to a deficit. And in doing so, taking up only the excellent and supreme—which is called virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation—one avoids evil, unwholesome actions. 'Sa munī' means he is a sage—this is the meaning. 'Tena so muni' means: and if it is asked, 'Why is he a sage?' Because of the reason stated previously, for that reason he is a sage—this is the meaning. 'Yo munāti ubho loke' means: the person who, in this world of aggregates and so on, having placed knowledge like a scale, as if weighing, knows these two matters in this way: “These are the internal aggregates, these are the external aggregates.” 'Muni tena pavuccati' means: for that reason, he is indeed called a sage—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Titthiyavatthu aṭṭhamaṃ.

The eighth, the Story of the Sectarians.

9. Bālisikavatthu

9. The Story of the Fisherman Ariya

Na tena ariyo hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ ariyaṃ nāma bālisikaṃ ārabbha kathesi.

“Not by that is one noble”—this Dhamma discourse the Teacher proclaimed while dwelling at Jetavana, concerning a certain fisherman named Ariya.

Ekadivasañhi satthā tassa sotāpattimaggassūpanissayaṃ disvā sāvatthiyā uttaradvāragāme piṇḍāya caritvā bhikkhusaṅghaparivuto tato āgacchati. Tasmiṃ khaṇe so bālisiko balisena macche gaṇhanto buddhappamukhaṃ bhikkhusaṅghaṃ disvā balisayaṭṭhiṃ chaḍḍetvā aṭṭhāsi. Satthā tassa avidūre [Pg.251] ṭhāne nivattitvā ṭhito ‘‘tvaṃ kiṃ nāmosī’’ti sāriputtattherādīnaṃ nāmāni pucchi. Tepi ‘‘ahaṃ sāriputto ahaṃ moggallāno’’ti attano attano nāmāni kathayiṃsu. Bālisiko cintesi – ‘‘satthā sabbesaṃ nāmāni pucchati, mamampi nāmaṃ pucchissati maññe’’ti. Satthā tassa icchaṃ ñatvā, ‘‘upāsaka, tvaṃ ko nāmosī’’ti pucchitvā ‘‘ahaṃ, bhante, ariyo nāmā’’ti vutte ‘‘na, upāsaka, tādisā pāṇātipātino ariyā nāma honti, ariyā pana mahājanassa ahiṃsanabhāve ṭhitā’’ti vatvā imaṃ gāthamāha –

Indeed, one day, the Teacher, seeing the supporting conditions for his attainment of the path of stream-entry, after walking for alms in a village near the northern gate of Sāvatthī, returned from there surrounded by the community of monks. At that moment, that fisherman was catching fish with a fishing hook. Seeing the community of monks with the Buddha at its head, he threw down his fishing rod and stood still. The Teacher, having turned back, stood at a place not far from him and asked the names of Sāriputta and others, saying, “What is your name?” They too stated their own names, saying, “I am Sāriputta,” “I am Moggallāna.” The fisherman thought: “The Teacher is asking everyone’s names; I think he will ask my name too.” The Teacher, knowing his wish, asked, “Lay follower, what is your name?” When he replied, “Venerable sir, my name is Ariya,” the Teacher said, “No, lay follower, such killers of living beings are not called ‘Ariya.’ The noble ones, however, are established in a state of non-harming towards the great populace.” Having said this, he spoke this verse:

270.

270.

‘‘Na tena ariyo hoti, yena pāṇāni hiṃsati;

Ahiṃsā sabbapāṇānaṃ, ariyoti pavuccatī’’ti.

“One is not noble because one harms living beings; through non-harming of all living beings, one is called ‘noble’.”

Tattha ahiṃsāti ahiṃsanena. Idaṃ vuttaṃ hoti – yena hi pāṇāni hiṃsati, na tena kāraṇena ariyo hoti. Yo pana sabbapāṇānaṃ pāṇiādīhi ahiṃsanena mettādibhāvanāya patiṭṭhitattā hiṃsato ārāva ṭhito, ayaṃ ariyoti vuccatīti attho.

Therein, `ahiṃsā` means by non-harming. This is what is said: Indeed, because one harms living beings, for that reason one is not noble. But whoever, by not harming all living beings with hands and so forth, and because of being established in the cultivation of loving-kindness and so on, stands far from harming—this one is called ‘Ariya.’ This is the meaning.

Desanāvasāne bālisiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the fisherman was established in the fruit of stream-entry, and for those who had assembled, the Dhamma discourse was also beneficial.

Bālisikavatthu navamaṃ.

The ninth, the Story of the Fisherman Ariya.

10. Sambahulasīlādisampannabhikkhuvatthu

10. The Story of Many Bhikkhus Endowed with Virtue and Other Qualities

Na sīlabbatamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule sīlādisampanne bhikkhū ārabbha kathesi.

“Not by mere virtue and vows…”—this Dhamma discourse the Teacher delivered while dwelling at Jetavana, concerning many bhikkhus endowed with virtue and other qualities.

Tesu kira ekaccānaṃ evaṃ ahosi – ‘‘mayaṃ sampannasīlā, mayaṃ dhutaṅgadharā, mayaṃ bahussutā, mayaṃ pantasenāsanavāsino, mayaṃ jhānalābhino, na amhākaṃ arahattaṃ dullabhaṃ, icchitadivaseyeva arahattaṃ pāpuṇissāmā’’ti. Yepi tattha anāgāmino, tesampi etadahosi – ‘‘na amhākaṃ idāni arahattaṃ dullabha’’nti. Te sabbepi ekadivasaṃ satthāraṃ upasaṅkamitvā vanditvā nisinnā ‘‘api nu kho vo, bhikkhave, pabbajitakiccaṃ matthakaṃ patta’’nti satthārā puṭṭhā evamāhaṃsu – ‘‘bhante, mayaṃ evarūpā evarūpā ca, tasmā ‘icchiticchitakkhaṇeyeva arahattaṃ pattuṃ samatthamhā’ti cintetvā viharāmā’’ti.

It is said that among them, some had this thought: “We are endowed with perfect virtue, we are observers of the ascetic practices, we are very learned, we are dwellers in remote lodgings, we are attainers of jhāna—for us, Arahantship is not difficult to obtain. On the very day we wish, we will attain Arahantship.” Even those among them who were non-returners had this thought: “For us now, Arahantship is not difficult to obtain.” One day, they all approached the Teacher, paid homage, and sat down. When asked by the Teacher, “Bhikkhus, has the task of your renunciant life reached its culmination?” they replied thus: “Venerable sir, we are of such and such qualities; therefore, we dwell thinking, ‘We are able to attain Arahantship at the very moment we wish.’”

Satthā [Pg.252] tesaṃ vacanaṃ sutvā, ‘‘bhikkhave, bhikkhunā nāma parisuddhasīlādimattakena vā anāgāmisukhappattamattakena vā ‘appakaṃ no bhavadukkha’nti vattuṃ na vaṭṭati, āsavakkhayaṃ pana appatvā ‘sukhitomhī’ti cittaṃ na uppādetabba’’nti vatvā imā gāthā abhāsi –

Having heard their words, the Teacher said: “Bhikkhus, it is not proper for a bhikkhu to say, ‘Our suffering of existence is little,’ merely because of the purity of his virtue and other qualities, or merely by attaining the happiness of a non-returner. But without having reached the destruction of the taints, the thought, ‘I am happy,’ should not be generated.” Having said this, he spoke these verses:

271.

271.

‘‘Na sīlabbatamattena, bāhusaccena vā pana;

Atha vā samādhilābhena, vivittasayanena vā.

“Not by mere virtue and vows, nor again by great learning, nor by the attainment of concentration, nor by a secluded lodging,

272.

272.

‘‘Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;

Bhikkhu vissāsamāpādi, appatto āsavakkhaya’’nti.

“(thinking) ‘I experience the bliss of renunciation, not frequented by worldlings’—O bhikkhu, do not fall into complacency while not having yet attained the destruction of the taints.”

Tattha sīlabbatamattenāti catupārisuddhisīlamattena vā terasadhutaṅgamattena vā. Bāhusaccena vāti tiṇṇaṃ piṭakānaṃ uggahitamattena vā. Samādhilābhenāti aṭṭhasamāpattiyā lābhena. Nekkhammasukhanti anāgāmisukhaṃ. Taṃ anāgāmisukhaṃ phusāmīti ettakamattena vā. Aputhujjanasevitanti puthujjanehi asevitaṃ ariyasevitameva. Bhikkhūti tesaṃ aññataraṃ ālapanto āha. Vissāsamāpādīti vissāsaṃ na āpajjeyya. Idaṃ vuttaṃ hoti – bhikkhu iminā sampannasīlādibhāvamattakeneva ‘‘mayhaṃ bhavo appako parittako’’ti āsavakkhayasaṅkhātaṃ arahattaṃ appatto hutvā bhikkhu nāma vissāsaṃ nāpajjeyya. Yathā hi appamattakopi gūtho duggandho hoti, evaṃ appamattakopi bhavo dukkhoti.

Therein, by `sīlabbatamattena` is meant merely by the fourfold purification virtue or by the thirteen ascetic practices. By `bāhusaccena vā` is meant or merely by having learned the three Piṭakas. By `samādhilābhena` is meant by the attainment of the eight meditative attainments. By `nekkhammasukhaṃ` is meant the bliss of a non-returner. Or merely by thinking, 'I will attain that bliss of a non-returner.' By `aputhujjanasevitaṃ` is meant not frequented by worldlings, frequented only by the noble ones. `Bhikkhu` is said in addressing one of them. `Vissāsamāpādi` means one should not fall into complacency. This is what is meant: a bhikkhu, merely by this state of being endowed with virtue and other such qualities, should not fall into complacency thinking, “My existence is small and insignificant,” while not having reached Arahantship, known as the destruction of the taints. For just as even a small amount of excrement is foul-smelling, so too even a small amount of existence is suffering.

Desanāvasāne te bhikkhū arahatte patiṭṭhahaṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those bhikkhus were established in Arahantship, and for those who had assembled, the Dhamma discourse was also beneficial.

Sambahulasīlādisampannabhikkhuvatthu dasamaṃ.

The Story of Many Bhikkhus Endowed with Virtue and Other Qualities is the tenth.

Dhammaṭṭhavaggavaṇṇanā niṭṭhitā.

The Commentary on the Dhammaṭṭhavagga is concluded.

Ekūnavīsatimo vaggo.

The Nineteenth Chapter.

20. Maggavaggo

20. The Chapter on the Path

1. Pañcasatabhikkhuvatthu

1. The Story of the Five Hundred Monks

Maggānaṭṭhaṅgikoti [Pg.253] imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with 'Maggānaṭṭhaṅgiko' concerning five hundred monks.

Te kira satthari janapadacārikaṃ caritvā puna sāvatthiṃ āgate upaṭṭhānasālāya nisīditvā ‘‘asukagāmato asukagāmassa maggo samo, asukagāmassa maggo visamo, sasakkharo, asakkharo’’tiādinā nayena attano vicaritamaggaṃ ārabbha maggakathaṃ kathesuṃ. Satthā tesaṃ arahattassūpanissayaṃ disvā taṃ ṭhānaṃ āgantvā paññattāsane nisinno ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, ayaṃ bāhirakamaggo, bhikkhunā nāma ariyamagge kammaṃ kātuṃ vaṭṭati, evañhi karonto bhikkhu sabbadukkhā pamuccatī’’ti vatvā imā gāthā abhāsi –

It is said that when the Teacher had returned to Sāvatthī after having traveled through the country, those monks, having sat down in the assembly hall, were discussing the path they had traveled, by way of saying such things as, 'The path from such-and-such village to such-and-such village is even; the path of such-and-such village is uneven, it has gravel, it has no gravel.' Concerning the path they had traveled, they spoke talk of the path. The Teacher, seeing the supporting condition for their Arahantship, went to that place, and having sat down on the prepared seat, asked, 'For what talk, monks, are you now assembled?' When it was said, 'For this talk,' he said, 'Monks, this is an external path. Indeed, for a monk, it is proper to make an effort on the Noble Path. A monk doing so is freed from all suffering.' Having said this, he spoke these verses:

273.

273.

‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

Of paths, the Eightfold Path is the best; of truths, the four statements are the best; of states, dispassion is the best; and of bipeds, the one with vision is the best.

274.

274.

‘‘Eseva maggo natthañño, dassanassa visuddhiyā;

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

This is the only path, there is no other, for the purification of vision. Indeed, you should follow this; this is the confounding of Māra.

275.

275.

‘‘Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;

Akkhāto vo mayā maggo, aññāya sallakantanaṃ.

Indeed, having entered upon this path, you will make an end of suffering. The path for the removal of the dart has been declared by me, having known it directly.

276.

276.

‘‘Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;

Paṭipannā pamokkhanti, jhāyino mārabandhanā’’ti.

You yourselves must make the ardent effort; the Tathāgatas are only declarers. Those who, having entered the path, are meditative, are freed from the bonds of Māra.

Tattha maggānaṭṭhaṅgikoti jaṅghamaggādayo vā hontu dvāsaṭṭhi diṭṭhigatamaggā vā, tesaṃ sabbesampi maggānaṃ sammādiṭṭhiādīhi aṭṭhahi aṅgehi micchādiṭṭhiādīnaṃ aṭṭhannaṃ pahānaṃ karonto nirodhaṃ ārammaṇaṃ katvā catūsupi saccesu dukkhaparijānanādikiccaṃ sādhayamāno aṭṭhaṅgiko maggo seṭṭho [Pg.254] uttamo. Saccānaṃ caturo padāti ‘‘saccaṃ bhaṇe na kujjheyyā’’ti (dha. pa. 224) āgataṃ vacīsaccaṃ vā hotu, ‘‘sacco brāhmaṇo sacco khattiyo’’tiādibhedaṃ sammutisaccaṃ vā ‘‘idameva saccaṃ moghamañña’’nti (dha. sa. 1144; ma. ni. 2.187-188) diṭṭhisaccaṃ vā ‘‘dukkhaṃ ariyasacca’’ntiādibhedaṃ paramatthasaccaṃ vā hotu, sabbesampi imesaṃ saccānaṃ parijānitabbaṭṭhena sacchikātabbaṭṭhena pahātabbaṭṭhena bhāvetabbaṭṭhena ekapaṭivedhaṭṭhena ca tathapaṭivedhaṭṭhena ca dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma. Virāgo seṭṭho dhammānanti ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) vacanato sabbadhammānaṃ nibbānasaṅkhāto virāgo seṭṭho. Dvipadānañca cakkhumāti sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ pañcahi cakkhūhi cakkhumā tathāgatova seṭṭho. Ca-saddo sampiṇḍanattho, arūpadhamme sampiṇḍeti. Tasmā arūpadhammānampi tathāgato seṭṭho uttamo.

Therein, as to 'the Eightfold Path': whether they be paths such as footpaths, or the sixty-two paths of wrong views, of all these paths, the Eightfold Path—which, by means of its eight factors beginning with right view, brings about the abandonment of the eight beginning with wrong view, and which, having taken cessation as its object, accomplishes the tasks beginning with the full understanding of suffering in the four truths—is the best, the supreme. As to 'of truths, the four statements': whether it be verbal truth, which comes in the passage, 'One should speak the truth, one should not get angry'; or conventional truth, of the kind 'a brahmin is true, a warrior is true'; or the truth of views, as in 'this alone is true, anything else is false'; or ultimate truth, of the kind 'the noble truth of suffering'—of all these truths, the four statements beginning with 'the noble truth of suffering' are called the best because they are to be fully understood, to be abandoned, to be realized, and to be developed, and because they are penetrated by a single penetration and penetrated as they are. As to 'dispassion is the best of states': from the saying, 'Monks, inasmuch as there are states, conditioned or unconditioned, dispassion is declared the chief among them,' dispassion, known as Nibbāna, is the best of all states. As to 'and of bipeds, the one with vision': of all bipeds, of the various kinds such as devas and humans, the Tathāgata, who possesses the five eyes, is the best. The word 'ca' has the meaning of inclusion; it includes the formless states. Therefore, the Tathāgata is also the best, the supreme, among formless states.

Dassanassa visuddhiyāti maggaphaladassanassa visuddhatthaṃ yo mayā ‘‘seṭṭho’’ti vutto, esova maggo, natthañño. Etañhi tumheti tasmā tumhe etameva paṭipajjatha. Mārassetaṃ pamohananti etaṃ māramohanaṃ māramanthananti vuccati. Dukkhassantanti sakalassapi vaṭṭadukkhassa antaṃ paricchedaṃ karissathāti attho. Aññāya sallakantananti rāgasallādīnaṃ kantanaṃ nimmathanaṃ abbūhaṇaṃ etaṃ maggaṃ, mayā vinā anussavādīhi attapaccakkhato ñatvāva ayaṃ maggo akkhāto, idāni tumhehi kilesānaṃ ātāpanena ‘‘ātappa’’nti saṅkhaṃ gataṃ tassa adhigamatthāya sammappadhānavīriyaṃ kiccaṃ karaṇīyaṃ. Kevalañhi akkhātārova tathāgatā. Tasmā tehi akkhātavasena ye paṭipannā dvīhi jhānehi jhāyino, te tebhūmakavaṭṭasaṅkhātā mārabandhanā pamokkhantīti attho.

As to 'for the purification of vision': for the sake of the purification of the vision of the path and fruit, the path which was spoken of by me as 'the best'—this is the only path, there is no other. As to 'Indeed, you should follow this': therefore, you should follow this very path. As to 'this is the confounding of Māra': this is called the confounding of Māra, the crushing of Māra. As to 'an end of suffering': the meaning is, you will make an end, a termination, to all the suffering of the round of existence. As to 'having known, the removal of the dart': this path is the removal, the crushing, the uprooting of the darts of lust and so on. This path was declared by me having known it directly, without hearsay and so on. Now, by you, for the sake of attaining that which is called 'ardor' by means of tormenting the defilements, the effort which is right exertion must be made. For the Tathāgatas are merely declarers. Therefore, the meaning is that those who, having entered the path according to what was declared by them, are meditative with the two jhānas, they will be freed from the bond of Māra, which is known as the round of existence in the three planes.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those monks were established in Arahantship. For the assembled company as well, the Dhamma discourse was beneficial.

Pañcasatabhikkhuvatthu paṭhamaṃ.

The First Story of the Five Hundred Monks.

2. Aniccalakkhaṇavatthu

2. The Story of the Characteristic of Impermanence.

Sabbe [Pg.255] saṅkhārā aniccāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

“All conditioned things are impermanent”—this Dhamma discourse the Teacher gave while dwelling at Jetavana, concerning five hundred bhikkhus.

Te kira satthu santike kammaṭṭhānaṃ gahetvā gantvā araññe vāyamantāpi arahattaṃ appatvā ‘‘visesetvā kammaṭṭhānaṃ uggaṇhissāmā’’ti satthu santikaṃ āgamiṃsu. Satthā ‘‘kiṃ nu kho imesaṃ sappāya’’nti vīmaṃsanto ‘‘ime kassapabuddhakāle vīsati vassasahassāni aniccalakkhaṇe anuyuñjiṃsu, tasmā aniccalakkhaṇeneva tesaṃ ekaṃ gāthaṃ desetuṃ vaṭṭatī’’ti cintetvā, ‘‘bhikkhave, kāmabhavādīsu sabbepi saṅkhārā hutvā abhāvaṭṭhena aniccā evā’’ti vatvā imaṃ gāthamāha –

It is said that those bhikkhus, having taken a meditation subject from the Teacher, went to the forest, and although they strove, they did not attain Arahantship. Thinking, “We shall learn a meditation subject in a special way,” they came to the Teacher. The Teacher, while investigating, “What meditation subject is suitable for them?” reflected, “During the time of the Buddha Kassapa, these bhikkhus applied themselves to the characteristic of impermanence for twenty thousand years. Therefore, it is fitting to teach them a single verse on the characteristic of impermanence alone.” Having thought thus, he said, “Monks, all conditioned things in the sensual existence and so on are impermanent indeed in the sense of non-existence after having come to be,” and spoke this verse:

277.

277.

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.

“All conditioned things are impermanent,” when one sees with wisdom; then one becomes disenchanted with suffering—this is the path to purification.

Tattha sabbe saṅkhārāti kāmabhavādīsu uppannā khandhā tattha tattheva nirujjhanato aniccāti yadā vipassanāpaññāya passati, atha imasmiṃ khandhapariharaṇadukkhe nibbindati, nibbindanto dukkhaparijānanādivasena saccāni paṭivijjhati. Esa maggo visuddhiyāti visuddhatthāya vodānatthāya esa maggoti attho.

Therein, as for “all conditioned things”: when one sees with insight-wisdom that the aggregates which have arisen in the sensual existence and so on are impermanent because they cease in those very existences, then one becomes disenchanted with this suffering of carrying the burden of the aggregates. Being disenchanted, one penetrates the truths by means of fully understanding suffering and so on. As for “this is the path to purification”: the meaning is that this is the path for the purpose of purification, for the purpose of cleansing.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattaparisānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, those bhikkhus were established in Arahantship, and the Dhamma discourse was also beneficial for the assembled audience.

Aniccalakkhaṇavatthu dutiyaṃ.

The second, the Story of the Characteristic of Impermanence.

3. Dukkhalakkhaṇavatthu

3. The Story of the Characteristic of Suffering.

Dutiyagāthāyapi evarūpameva vatthu. Tadā hi bhagavā tesaṃ bhikkhūnaṃ dukkhalakkhaṇe katābhiyogabhāvaṃ ñatvā, ‘‘bhikkhave, sabbepi khandhā paṭipīḷanaṭṭhena dukkhā evā’’ti vatvā imaṃ gāthamāha –

The story for the second verse is also similar. Indeed, at that time, the Blessed One, knowing that those bhikkhus had applied themselves to the characteristic of suffering, said, “Bhikkhus, all aggregates are suffering indeed in the sense of constant oppression,” and spoke this verse:

278.

278.

‘‘Sabbe [Pg.256] saṅkhārā dukkhāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.

“All conditioned things are suffering,” when one sees with wisdom; then one becomes disenchanted with suffering—this is the path to purification.

Tattha dukkhāti paṭipīḷanaṭṭhena dukkhā. Sesaṃ purimasadisameva.

Therein, as for “suffering”: they are suffering in the sense of constant oppression. The rest is just as before.

Dukkhalakkhaṇavatthu tatiyaṃ.

The third, the Story of the Characteristic of Suffering.

4. Anattalakkhaṇavatthu

4. The Story of the Characteristic of Non-Self.

Tatiyagāthāyapi eseva nayo. Kevalañhi ettha bhagavā tesaṃ bhikkhūnaṃ pubbe anattalakkhaṇe anuyuttabhāvaṃ ñatvā, ‘‘bhikkhave, sabbepi khandhā avasavattanaṭṭhena anattā evā’’ti vatvā imaṃ gāthamāha –

For the third verse as well, this very method applies. Indeed, it is only that herein the Blessed One, having known the state of those bhikkhus being previously engaged with the characteristic of non-self, said, “Bhikkhus, all aggregates are indeed non-self in the sense of not being subject to one’s will,” and then spoke this verse:

279.

279.

‘‘Sabbe dhammā anattāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.

“All phenomena are non-self”—when one sees this with wisdom, then one becomes disenchanted with suffering. This is the path to purification.

Tattha sabbe dhammāti pañcakkhandhā eva adhippetā. Anattāti ‘‘mā jīyantu mā mīyantū’’ti vase vattetuṃ na sakkāti avasavattanaṭṭhena anattā attasuññā assāmikā anissarāti attho. Sesaṃ purimasadisamevāti.

Herein, by ‘all phenomena,’ only the five aggregates are intended. By ‘non-self,’ the meaning is that because one is not able to make them conform to one’s will, thinking, “May they not grow old! May they not die!”, they are non-self in the sense of not being subject to one’s will; they are empty of self, ownerless, and without a master. The remainder is just as before.

Anattalakkhaṇavatthu catutthaṃ.

The fourth is the Story of the Characteristic of Non-Self.

5. Padhānakammikatissattheravatthu

5. The Story of the Elder Tissa, the Practitioner of Exertion.

Uṭṭhānakālamhīti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānakammikatissattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with `Uṭṭhānakālamhi` concerning the Elder Tissa, the Practitioner of Exertion.

Sāvatthivāsino kira pañcasatā kulaputtā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā araññaṃ agamaṃsu. Tesu eko tattheva ohīyi. Avasesā araññe samaṇadhammaṃ karontā arahattaṃ patvā ‘‘paṭiladdhaguṇaṃ satthu ārocessāmā’’ti puna sāvatthiṃ agamaṃsu. Te sāvatthito yojanamatte ekasmiṃ gāmake piṇḍāya carante disvā eko upāsako yāgubhattādīhi patimānetvā anumodanaṃ sutvā punadivasatthāyapi nimantesi. Te tadaheva sāvatthiṃ gantvā pattacīvaraṃ paṭisāmetvā sāyanhasamaye [Pg.257] satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ ativiya tuṭṭhiṃ pavedayamāno paṭisanthāraṃ akāsi.

It is said that five hundred sons of good family, residents of Sāvatthī, having gone forth in the presence of the Teacher and taken a meditation subject, went to the forest. Among them, one stayed behind right there. The remaining bhikkhus, practicing the recluse’s duty in the forest, attained Arahantship and, thinking, “We shall announce our attainment to the Teacher,” returned to Sāvatthī. While they were wandering for alms in a small village about a yojana from Sāvatthī, a certain lay follower saw them, honored them with rice-gruel, cooked rice, and so forth, and after hearing their words of appreciation, invited them for the next day as well. On that very day, they went to Sāvatthī, put away their bowls and robes, and in the evening, approached the Teacher, paid homage, and sat down to one side. The Teacher, expressing exceeding delight, exchanged friendly greetings with them.

Atha nesaṃ tattha ohīno sahāyakabhikkhu cintesi – ‘‘satthu imehi saddhiṃ paṭisanthāraṃ karontassa mukhaṃ nappahoti, mayhaṃ pana maggaphalābhāvena mayā saddhiṃ na katheti, ajjeva arahattaṃ patvā satthāraṃ upasaṅkamitvā mayā saddhiṃ kathāpessāmī’’ti. Tepi bhikkhū, ‘‘bhante, mayaṃ āgamanamagge ekena upāsakena svātanāya nimantitā, tattha pātova gamissāmā’’ti satthāraṃ apalokesuṃ. Atha nesaṃ sahāyako bhikkhu sabbarattiṃ caṅkamanto niddāvasena caṅkamakoṭiyaṃ ekasmiṃ pāsāṇaphalake pati, ūruṭṭhi bhijji. So mahāsaddena viravi. Tassa te sahāyakā bhikkhū saddaṃ sañjānitvā ito cito ca upadhāviṃsu. Tesaṃ dīpaṃ jāletvā tassa kattabbakiccaṃ karontānaṃyeva aruṇo uṭṭhahi, te taṃ gāmaṃ gantuṃ okāsaṃ na labhiṃsu. Atha ne satthā āha – ‘‘kiṃ, bhikkhave, bhikkhācāragāmaṃ na gamitthā’’ti. Te ‘‘āma, bhante’’ti taṃ pavattiṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, esa idāneva tumhākaṃ lābhantarāyaṃ karoti, pubbepi akāsiyevā’’ti vatvā tehi yācito atītaṃ āharitvā –

Then their companion bhikkhu who had stayed behind there thought: “The Teacher’s mouth is not sufficient while exchanging friendly talk with these bhikkhus. But as for me, because I have not attained the path and fruit, he does not speak with me. This very day, I shall attain Arahantship and make the Teacher speak with me.” Those bhikkhus also informed the Teacher: “Venerable Sir, on our way here we were invited for tomorrow by a certain lay follower; we shall go there early in the morning.” Then their companion bhikkhu, while walking on the meditation path for the whole night, fell on a stone slab at the end of the path due to drowsiness, and his thigh-bone broke. He cried out with a loud sound. His companion bhikkhus, recognizing the sound, ran up from here and there. While they were lighting a lamp and doing what was needed for him, dawn arose. They did not get the opportunity to go to that village. Then the Teacher asked them, “Bhikkhus, why did you not go to the alms-round village?” They replied, “Indeed, Venerable Sir,” and related the event. The Teacher said, “Bhikkhus, it is not only now that this one has created an obstruction to your gain; he did so in the past as well.” And being requested by them, he brought forth a story from the past:

‘‘Yo pubbe karaṇīyāni, pacchā so kātumicchati;

Varuṇakaṭṭhabhañjova, sa pacchā manutappatī’’ti. (jā. 1.1.71) –

“Whoever wishes to do later what should be done before, like the young man who broke the Varuṇa firewood, later regrets.”

Jātakaṃ vitthāresi. Tadā kira te bhikkhū pañcasatā māṇavakā ahesuṃ, kusītamāṇavako ayaṃ bhikkhu ahosi, ācariyo pana tathāgatova ahosīti.

He elaborated on the Jātaka. It is said that at that time, those bhikkhus were the five hundred young men, this bhikkhu was the lazy young man, and the teacher was the Tathāgata himself.

Satthā imaṃ dhammadesanaṃ āharitvā, ‘‘bhikkhave, yo hi uṭṭhānakāle uṭṭhānaṃ na karoti, saṃsannasaṅkappo hoti, kusīto so jhānādibhedaṃ visesaṃ nādhigacchatī’’ti vatvā imaṃ gāthamāha –

The Teacher, having brought forth this Dhamma discourse, said: “Indeed, bhikkhus, whoever at a time for striving does not strive, whose intentions have sunk, and is lazy—that person does not attain the special distinction of the different stages such as jhāna.” Having said this, he spoke this verse:

280.

280.

‘‘Uṭṭhānakālamhi anuṭṭhahāno,Yuvā balī ālasiyaṃ upeto;

Saṃsannasaṅkappamano kusīto,Paññāya maggaṃ alaso na vindatī’’ti.

Not striving when it is time to strive, though young and strong, overcome by sloth; with sunken intentions and mind, indolent, the lazy one does not find the path by wisdom.

Tattha [Pg.258] anuṭṭhahānoti anuṭṭhahanto avāyamanto. Yuvā balīti paṭhamayobbane ṭhito balasampannopi hutvā alasabhāvena upeto hoti, bhutvā sayati. Saṃsannasaṅkappamanoti tīhi micchāvitakkehi suṭṭhu avasannasammāsaṅkappacitto. Kusītoti nibbīriyo. Alasoti mahāalaso paññāya daṭṭhabbaṃ ariyamaggaṃ apassanto na vindati, na paṭilabhatīti attho.

Herein, `anuṭṭhahāno` means not striving, not making an effort. `Yuvā balī` means that although established in the prime of youth and endowed with strength, one is overcome by a state of laziness; having eaten, one sleeps. `Saṃsannasaṅkappamano` means a mind whose right intention is thoroughly sunken due to the three kinds of wrong thoughts. `Kusīto` means without energy. `Alaso` means a very lazy person who, not seeing the Noble Path which is to be seen by wisdom, does not find it, does not obtain it. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Padhānakammikatissattheravatthu pañcamaṃ.

The fifth is the Story of the Elder Tissa, the Practitioner of Exertion.

6. Sūkarapetavatthu

6. The Story of the Hog-Preta

Vācānurakkhīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sūkarapetaṃ ārabbha kathesi.

While dwelling in the Veḷuvana monastery, the Teacher delivered this Dhamma discourse beginning with `Vācānurakkhī`, with reference to the hog-preta.

Ekasmiñhi divase mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto ekasmiṃ padese sitaṃ pātvākāsi. ‘‘Ko nu kho, āvuso, hetu sitassa pātukammāyā’’ti lakkhaṇattherena puṭṭho ‘‘akālo, āvuso, imassa pañhassa, satthu santike maṃ puccheyyāthā’’ti vatvā lakkhaṇattherena saddhiṃyeva rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto veḷuvanaṃ gantvā satthāraṃ vanditvā nisīdi. Atha naṃ lakkhaṇatthero tamatthaṃ pucchi. So āha – ‘‘āvuso, ahaṃ ekaṃ petaṃ addasaṃ, tassa tigāvutappamāṇaṃ sarīraṃ, taṃ manussasarīrasadisaṃ. Sīsaṃ pana sūkarassa viya, tassa mukhe naṅguṭṭhaṃ jātaṃ, tato puḷavā paggharanti. Svāhaṃ ‘na me evarūpo satto diṭṭhapubbo’ti taṃ disvā sitaṃ pātvākāsi’’nti. Satthā ‘‘cakkhubhūtā vata, bhikkhave, mama sāvakā viharantī’’ti vatvā ‘‘ahampetaṃ sattaṃ bodhimaṇḍeyeva addasaṃ. ‘Ye pana me na saddaheyyuṃ, tesaṃ ahitāya assā’ti paresaṃ anukampāya na kathesiṃ. Idāni moggallānaṃ sakkhiṃ katvā kathemi. Saccaṃ, bhikkhave, moggallāno āhā’’ti kathesi. Taṃ sutvā bhikkhū satthāraṃ pucchiṃsu – ‘‘kiṃ [Pg.259] pana, bhante, tassa pubbakamma’’nti. Satthā ‘‘tena hi, bhikkhave, suṇāthā’’ti atītaṃ āharitvā tassa pubbakammaṃ kathesi.

One day, the Venerable Mahāmoggallāna, while descending from Vulture's Peak with the Venerable Lakkhaṇa, smiled at a certain spot. When asked by the Venerable Lakkhaṇa, 'Friend, what is the reason for your smiling?' he replied, 'Friend, this is not the right time for this question. You should ask me in the presence of the Teacher.' After wandering for alms in Rājagaha together with the Venerable Lakkhaṇa and returning from the alms round, he went to the Bamboo Grove, paid homage to the Teacher, and sat down. Then the Venerable Lakkhaṇa asked him about that matter. He said, 'Friend, I saw a certain preta whose body was three leagues long, resembling a human body. But its head was like that of a hog, and a tail had grown in its mouth, from which maggots oozed out. Seeing this, I thought, "I have never seen such a being before," and so I smiled.' The Teacher said, 'Truly, bhikkhus, my disciples dwell as those with vision.' Then he continued, 'I too saw that being right at the Bodhimaṇḍa. But thinking, "For those who would not believe me, it would be to their detriment," out of compassion for others, I did not speak of it. Now, with Moggallāna as a witness, I will speak. Indeed, bhikkhus, Moggallāna speaks the truth.' Hearing this, the bhikkhus asked the Teacher, 'But what, Venerable Sir, was its past unwholesome action?' The Teacher replied, 'Listen then, bhikkhus,' and bringing forth a story of the past, he recounted the past unwholesome action of that being.

Kassapabuddhakāle kira ekasmiṃ gāmakāvāse dve therā samaggavāsaṃ vasiṃsu. Tesu eko saṭṭhivasso, eko ekūnasaṭṭhivasso. Ekūnasaṭṭhivasso itarassa pattacīvaraṃ ādāya vicari, sāmaṇero viya sabbaṃ vattapaṭivattaṃ akāsi. Tesaṃ ekamātukucchiyaṃ vutthabhātūnaṃ viya samaggavāsaṃ vasantānaṃ vasanaṭṭhānaṃ eko dhammakathiko āgami. Tadā ca dhammassavanadivaso hoti. Therā naṃ saṅgaṇhitvā ‘‘dhammakathaṃ no kathehi sappurisā’’ti āhaṃsu. So dhammakathaṃ kathesi. Therā ‘‘dhammakathiko no laddho’’ti tuṭṭhacittā punadivase taṃ ādāya dhuragāmaṃ piṇḍāya pavisitvā tattha katabhattakiccā, ‘‘āvuso, hiyyo kathitaṭṭhānatova thokaṃ dhammaṃ kathehī’’ti manussānaṃ dhammaṃ kathāpesuṃ. Manussā dhammakathaṃ sutvā punadivasatthāyapi nimantayiṃsu. Evaṃ samantā bhikkhācāragāmesu dve dve divase taṃ ādāya piṇḍāya cariṃsu.

During the time of the Buddha Kassapa, it is said that two elders lived together harmoniously in a certain small village dwelling. Of them, one was sixty years of age, and one was fifty-nine. The one who was fifty-nine years of age would take the other's bowl and robes and go about, performing all major and minor duties like a novice. As they were living together in harmony like brothers born from the same mother's womb, a certain Dhamma-preacher arrived at their dwelling place. At that time, it was a day for listening to the Dhamma. The elders, having received him kindly, said, 'Good man, please deliver a Dhamma discourse to us.' He delivered a Dhamma discourse. The elders, with delighted minds, thinking, 'We have found a Dhamma-preacher,' took him the next day and entered their regular alms-village for alms. There, having finished their meal, they said, 'Friend, please preach a little of the Dhamma from the point where you left off yesterday,' and thus had the Dhamma preached to the people. The people, having heard the Dhamma discourse, invited them also for the next day. In this way, they went for alms in the surrounding alms-villages, taking him with them for two days at each place.

Dhammakathiko cintesi – ‘‘ime dvepi atimudukā, mayā ubhopete palāpetvā imasmiṃ vihāre vasituṃ vaṭṭatī’’ti. So sāyaṃ therūpaṭṭhānaṃ gantvā bhikkhūnaṃ uṭṭhāya gatakāle nivattitvā mahātheraṃ upasaṅkamitvā, ‘‘bhante, kiñci vattabbaṃ atthī’’ti vatvā ‘‘kathehi, āvuso’’ti vutte thokaṃ cintetvā, ‘‘bhante, kathā nāmesā mahāsāvajjā’’ti vatvā akathetvāva pakkāmi. Anutherassāpi santikaṃ gantvā tatheva akāsi. So dutiyadivase tatheva katvā tatiyadivase tesaṃ ativiya kotuhale uppanne mahātheraṃ upasaṅkamitvā, ‘‘bhante, kiñci vattabbaṃ atthi, tumhākaṃ pana santike vattuṃ na visahāmī’’ti vatvā therena ‘‘hotu, āvuso, kathehī’’ti nippīḷito āha – ‘‘kiṃ pana, bhante, anuthero tumhehi saddhiṃ saṃbhogo’’ti. Sappurisa, kiṃ nāmetaṃ kathesi, mayaṃ ekamātukucchiyaṃ vutthaputtā viya, amhesu ekena yaṃ laddhaṃ, itarenāpi laddhameva hoti. Mayā etassa ettakaṃ kālaṃ aguṇo nāma na diṭṭhapubboti? Evaṃ, bhanteti. Āmāvusoti. Bhante maṃ anuthero evamāha – ‘‘sappurisa, tvaṃ kulaputto, ayaṃ mahāthero lajjī pesaloti etena saddhiṃ saṃbhogaṃ karonto [Pg.260] upaparikkhitvā kareyyāsī’’ti evamesa maṃ āgatadivasato paṭṭhāya vadatīti.

The Dhamma-preacher thought: 'These two are very gentle. It would be suitable for me to drive them both away and live in this monastery.' So, in the evening, he went to attend on the great elder. At the time when the monks had risen and left, he turned back, approached the great elder, and said, 'Venerable sir, there is something to be said.' When the elder replied, 'Speak, friend,' he reflected for a moment and said, 'Venerable sir, this matter is highly blameworthy,' and departed without speaking. He also went to the presence of the younger elder and did the same. On the second day, he acted in the same way. On the third day, when their curiosity had become extreme, he approached the great elder and said, 'Venerable sir, there is something to be said, but I do not dare to say it in your presence.' Being pressed by the elder, who said, 'Let it be, friend, speak,' he said: 'Venerable sir, is the younger elder a suitable associate for you?' The elder replied, 'Good man, what is this you say? We are like sons who have dwelt in the same womb. What is obtained by one of us is obtained by the other as well. In all this time, no fault of his has ever been seen by me.' The preacher asked, 'Is that so, venerable sir?' The elder replied, 'Yes, friend.' The preacher then said, 'Venerable sir, the younger elder says this to me: "Good man, you are a son of good family. This great elder is modest and virtuous; when associating with him, you should do so only after investigating." In this way he has been speaking to me from the very day I arrived.'

Mahāthero taṃ sutvāva kuddhamānaso daṇḍābhihataṃ kulālabhājanaṃ viya bhijji. Itaropi uṭṭhāya anutherassa santikaṃ gantvā tatheva avoca, sopi tatheva bhijji. Tesu kiñcāpi ettakaṃ kālaṃ ekopi visuṃ piṇḍāya paviṭṭhapubbo nāma natthi, punadivase pana visuṃ piṇḍāya pavisitvā anuthero puretaraṃ āgantvā upaṭṭhānasālāya aṭṭhāsi, mahāthero pacchā agamāsi. Taṃ disvā anuthero cintesi – ‘‘kiṃ nu kho imassa pattacīvaraṃ paṭiggahetabbaṃ, udāhu no’’ti. So ‘‘na idāni paṭiggahessāmī’’ti cintetvāpi ‘‘hotu, na mayā evaṃ katapubbaṃ, mayā attano vattaṃ hāpetuṃ na vaṭṭatī’’ti cittaṃ mudukaṃ katvā theraṃ upasaṅkamitvā, ‘‘bhante, pattacīvaraṃ dethā’’ti āha. Itaro ‘‘gaccha, dubbinīta, na tvaṃ mama pattacīvaraṃ paṭiggahetuṃ yuttarūpo’’ti accharaṃ paharitvā tenapi ‘‘āma, bhante, ahampi tumhākaṃ pattacīvaraṃ na paṭiggaṇhāmīti cintesi’’nti vutte, ‘‘āvuso navaka, kiṃ tvaṃ cintesi, mama imasmiṃ vihāre koci saṅgo atthī’’ti āha. Itaropi ‘‘tumhe pana, bhante, kiṃ evaṃ maññatha ‘mama imasmiṃ vihāre koci saṅgo atthī’ti, eso te vihāro’’ti vatvā pattacīvaraṃ ādāya nikkhami. Itaropi nikkhami. Te ubhopi ekamaggenāpi agantvā eko pacchimadvārena maggaṃ gaṇhi, eko puratthimadvārena. Dhammakathiko, ‘‘bhante, mā evaṃ karotha, mā evaṃ karothā’’ti vatvā ‘‘tiṭṭhāvuso’’ti vutte nivatti. So punadivase dhuragāmaṃ paviṭṭho manussehi, ‘‘bhante, bhaddantā kuhi’’nti vutte, ‘‘āvuso, mā pucchatha, tumhākaṃ kulupakā hiyyo kalahaṃ katvā nikkhamiṃsu, ahaṃ yācantopi nivattetuṃ nāsakkhi’’nti āha. Tesu bālā tuṇhī ahesuṃ. Paṇḍitā pana ‘‘amhehi ettakaṃ kālaṃ bhaddantānaṃ kiñci khalitaṃ nāma na diṭṭhapubbaṃ, tesaṃ bhayaṃ imaṃ nissāya uppannaṃ bhavissatī’’ti domanassappattā ahesuṃ.

Hearing that, the great elder, with an angry mind, shattered like an unfired potter's vessel struck by a stick. The other also rose, approached the junior elder, and spoke in the same way; he too shattered in the same manner. Although for such a long time neither of them had ever gone for alms separately, on the next day they went separately for alms. The junior elder arrived first and stood in the service hall; the great elder arrived later. Seeing him, the junior elder thought, “Should I receive his bowl and robe, or not?” Though he considered, “I will not receive them now,” he also thought, “Let it be. I have never acted like this before; it is not proper for me to neglect my duty.” So he softened his mind, approached the elder, and said, “Venerable sir, please give me your bowl and robe.” The other snapped his fingers and said, “Go away, you ill-disciplined one! You are not a suitable person to receive my bowl and robe!” When the junior elder then said, “Very well, venerable sir, I too was thinking that I would not receive your bowl and robe,” the great elder retorted, “Friend, young monk, what are you thinking? Do you think I have any attachment to this monastery?” The other replied, “But you, venerable sir, why do you think so? Do I have any attachment to this monastery? This is your monastery!” Saying this, he took his bowl and robe and departed. The other also departed. Not going by the same path, one took the path through the western gate, and the other through the eastern gate. The Dhamma-preacher said, “Venerable sirs, do not act thus, do not act thus!” but turned back when he was told, “Stop, friend.” The next day, when he entered the regular alms-village, people asked, “Venerable sir, where are the noble sirs?” He replied, “Friends, do not ask. Your teachers quarreled yesterday and departed. Although I pleaded with them, I was not able to make them turn back.” Among them, the foolish remained silent, but the wise became distressed, thinking, “For so long, we have never seen any fault in the noble sirs. The danger that has befallen them must have arisen on account of this monk.”

Tepi therā gataṭṭhāne cittasukhaṃ nāma na labhiṃsu. Mahāthero cintesi – ‘‘aho navakassa bhikkhuno bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘mahātherena saddhiṃ saṃbhogaṃ mā akāsī’’’ti. Itaropi cintesi – ‘‘aho mahātherassa bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘iminā saddhiṃ saṃbhogaṃ mā akāsī’’’ti. Tesaṃ [Pg.261] neva sajjhāyo na manasikāro ahosi. Te vassasataccayena pacchimadisāya ekaṃ vihāraṃ agamaṃsu. Tesaṃ ekameva senāsanaṃ pāpuṇi. Mahāthere pavisitvā mañcake nisinne itaropi pāvisi. Mahāthero taṃ disvāva sañjānitvā assūni sandhāretuṃ nāsakkhi. Itaropi mahātheraṃ sañjānitvā assupuṇṇehi nettehi ‘‘kathemi nu kho mā kathemī’’ti cintetvā ‘‘na taṃ saddheyyarūpa’’nti theraṃ vanditvā ‘‘ahaṃ, bhante, ettakaṃ kālaṃ tumhākaṃ pattacīvaraṃ gahetvā vicariṃ, api nu kho me kāyadvārādīsu tumhehi kiñci asāruppaṃ diṭṭhapubba’’nti. ‘‘Na diṭṭhapubbaṃ, āvuso’’ti. Atha kasmā dhammakathikaṃ avacuttha ‘‘mā etena saddhiṃ saṃbhogamakāsī’’ti? ‘‘Nāhaṃ, āvuso, evaṃ kathemi, tayā kira mama antare evaṃ vutta’’nti. ‘‘Ahampi, bhante, na vadāmī’’ti. Te tasmiṃ khaṇe ‘‘tena amhe bhinditukāmena evaṃ vuttaṃ bhavissatī’’ti ñatvā aññamaññaṃ accayaṃ desayiṃsu. Te vassasataṃ cittassādaṃ alabhantā taṃ divasaṃ samaggā hutvā ‘‘āyāma, naṃ tato vihārā nikkaḍḍhissāmā’’ti pakkamitvā anupubbena taṃ vihāraṃ agamaṃsu.

Those elders did not find peace of mind in the places they had gone to. The great elder thought: “Oh, what a heavy deed the young monk has done! To a visiting monk seen for but a moment, he said, ‘Do not have communion with the great elder!’” The other also thought: “Oh, what a heavy deed the great elder has done! To a visiting monk seen for but a moment, he said, ‘Do not have communion with this one!’” For them, there was neither recitation nor mental application. After the passing of a hundred years, they came to a monastery in the western direction. Only one lodging was available to them. When the great elder had entered and was seated on a couch, the other also entered. As soon as the great elder saw him, he recognized him and was unable to hold back his tears. The other also, recognizing the great elder, with eyes full of tears, pondered, “Should I speak or should I not speak?” Then thinking, “That is not in accordance with faith,” he paid homage to the elder and said, “Venerable sir, for such a long time I went about carrying your bowl and robe. Have you ever seen anything unsuitable in my conduct at the doors of body, and so forth?” “I have never seen anything, friend.” “Then why did you tell the Dhamma-preacher, ‘Do not have communion with him’?” “I did not say so, friend. It is said that you spoke thus to come between us.” “I too, venerable sir, did not say so.” At that moment, realizing, “This must have been said by him, desiring to divide us,” they confessed their transgression to one another. Having not found delight of mind for a hundred years, they became reconciled that day and said, “Come, let us go and drive him out from that monastery.” Setting out, they gradually reached that monastery.

Dhammakathikopi there disvā pattacīvaraṃ paṭiggahetuṃ upagacchi. Therā ‘‘na tvaṃ imasmiṃ vihāre vasituṃ yuttarūpo’’ti accharaṃ pahariṃsu. So saṇṭhātuṃ asakkonto tāvadeva nikkhamitvā palāyi. Atha naṃ vīsati vassasahassāni kato samaṇadhammo sandhāretuṃ nāsakkhi, tato cavitvā avīcimhi nibbatto ekaṃ buddhantaraṃ paccitvā idāni gijjhakūṭe vuttappakārena attabhāvena dukkhaṃ anubhotīti.

The Dhamma-preacher, seeing the elders, approached to receive their bowls and robes. The elders snapped their fingers, saying, “You are not a suitable person to dwell in this monastery.” Unable to stand his ground, he immediately departed and fled. Then, the ascetic practice he had performed for twenty thousand years was not able to support him. Passing away from that existence, he was reborn in Avīci. Having been tormented for one Buddha-interval, he now, on Vulture Peak, experiences suffering in an existence of the kind that has been described.

Satthā idaṃ tassa pubbakammaṃ āharitvā, ‘‘bhikkhave, bhikkhunā nāma kāyādīhi upasantarūpena bhavitabba’’nti vatvā imaṃ gāthamāha –

The Teacher, having brought forth this past deed of his, said, “Monks, a monk should be of a peaceful nature in body and so forth,” and spoke this verse:

281.

281.

‘‘Vācānurakkhī manasā susaṃvuto,Kāyena ca nākusalaṃ kayirā;

Ete tayo kammapathe visodhaye,Ārādhaye maggamisippavedita’’nti.

Guarded in speech, well-restrained in mind, one should do no unwholesome deed with the body. One should purify these three paths of action and attain the path proclaimed by the seers.

Tassattho – catunnaṃ vacīduccaritānaṃ vajjanena vācānurakkhī abhijjhādīnaṃ anuppādanena manasā ca suṭṭhu saṃvuto pāṇātipātādayo pajahanto kāyena [Pg.262] ca akusalaṃ na kayirā. Evaṃ ete tayo kammapathe visodhaye. Evaṃ visodhento hi sīlakkhandhādīnaṃ esakehi buddhādīhi isīhi paveditaṃ aṭṭhaṅgikamaggaṃ ārādheyyāti.

Its meaning is as follows: By avoiding the four kinds of verbal misconduct, one is ‘guarded in speech.’ By not giving rise to covetousness and so forth, one is ‘well-restrained in mind.’ By abandoning the taking of life and so forth, with the body one should ‘do no unwholesome deed.’ Thus, one should ‘purify these three paths of action.’ By purifying them thus, one should ‘accomplish the Eightfold Path’ proclaimed by the seers, such as the Buddhas, who are seekers of the aggregates of virtue and so forth.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Sūkarapetavatthu chaṭṭhaṃ.

The sixth is the Story of the Pig-Peta.

7. Poṭṭhilattheravatthu

7. The Story of Elder Poṭṭhila

Yogā veti imaṃ dhammadesanaṃ satthā jetavane viharanto poṭṭhilaṃ nāma theraṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher gave this Dhamma discourse beginning with 'Yogā ve,' concerning an elder named Poṭṭhila.

So kira sattannampi buddhānaṃ sāsane tepiṭako pañcannaṃ bhikkhusatānaṃ dhammaṃ vācesi. Satthā cintesi – ‘‘imassa bhikkhuno ‘attano dukkhanissaraṇaṃ karissāmī’ti cittampi natthi saṃvejessāmi na’’nti. Tato paṭṭhāya taṃ theraṃ attano upaṭṭhānaṃ āgatakāle ‘‘ehi, tucchapoṭṭhila, vanda, tucchapoṭṭhila, nisīda, tucchapoṭṭhila, yāhi, tucchapoṭṭhilā’’ti vadati. Uṭṭhāya gatakālepi ‘‘tucchapoṭṭhilo gato’’ti vadati. So cintesi – ‘‘ahaṃ sāṭṭhakathāni tīṇi piṭakāni dhāremi, pañcannaṃ bhikkhusatānaṃ aṭṭhārasa mahāgaṇe dhammaṃ vācemi, atha pana maṃ satthā abhikkhaṇaṃ, ‘tucchapoṭṭhilā’ti vadeti, addhā maṃ satthā jhānādīnaṃ abhāvena evaṃ vadetī’’ti. So uppannasaṃvego ‘‘dāni araññaṃ pavisitvā samaṇadhammaṃ karissāmī’’ti sayameva pattacīvaraṃ saṃvidahitvā paccūsakāle sabbapacchā dhammaṃ uggaṇhitvā nikkhamantena bhikkhunā saddhiṃ nikkhami. Pariveṇe nisīditvā sajjhāyantā naṃ ‘‘ācariyo’’ti na sallakkhesuṃ. So vīsayojanasatamaggaṃ gantvā ekasmiṃ araññāvāse tiṃsa bhikkhū vasanti, te upasaṅkamitvā saṅghattheraṃ vanditvā, ‘‘bhante, avassayo me hothā’’ti āha. Āvuso, tvaṃ dhammakathiko, amhehi nāma taṃ nissāya kiñci jānitabbaṃ bhaveyya, kasmā evaṃ vadesīti? Mā, bhante, evaṃ karotha, avassayo me hothāti. Te pana sabbe khīṇāsavāva. Atha naṃ mahāthero ‘‘imassa uggahaṃ nissāya māno atthiyevā’’ti anutherassa santikaṃ pahiṇi. Sopi naṃ tathevāha. Iminā [Pg.263] nīhārena sabbepi taṃ pesentā divāṭṭhāne nisīditvā sūcikammaṃ karontassa sabbanavakassa sattavassikasāmaṇerassa santikaṃ pahiṇiṃsu. Evamassa mānaṃ nīhariṃsu.

It is said that in the dispensations of seven Buddhas, he was a master of the Tipiṭaka and taught the Dhamma to five hundred monks. The Teacher thought: 'For this monk, there is not even the thought, "I will bring about my own escape from suffering." I shall stir a sense of urgency in him.' From then on, whenever that elder came to attend upon him, the Teacher would say: 'Come, empty Poṭṭhila. Pay homage, empty Poṭṭhila. Sit, empty Poṭṭhila. Go, empty Poṭṭhila.' And when he got up and was leaving, he would say: 'Empty Poṭṭhila has gone.' He thought: 'I bear the three Piṭakas together with their commentaries and teach the eighteen great schools to five hundred monks. Surely, the Teacher says this to me because of the absence of jhāna and other attainments.' With a sense of urgency having arisen, he thought: 'Now, having entered the forest, I will practice the recluse's duty.' Having prepared his bowl and robes himself, at dawn, after learning the Dhamma after all the others, he departed with a monk who was leaving. The monks reciting while seated in the monastic college did not recognize him as 'teacher.' Having traveled a distance of one hundred and twenty yojanas, he came to a certain forest monastery where thirty monks were dwelling. Having approached them and paid respects to the Elder of the Saṅgha, he said: 'Venerable sirs, be a support for me.' 'Friend, you are a Dhamma-teacher. We might have something to learn by depending on you. Why do you speak thus?' 'Venerable sirs, do not act thus. Be a support for me.' But all of them were Arahants. Then the great Elder, thinking, 'This one surely has pride on account of his learning,' sent him to the junior elder. That one also spoke to him in the same way. In this manner, all of them, sending him on, sent him to the most junior of all, a seven-year-old novice who was sitting in the day-quarters doing needlework. Thus, they removed his pride.

So nihatamāno sāmaṇerassa santike añjaliṃ paggahetvā ‘‘avassayo me hohi sappurisā’’ti āha. Aho, ācariya, kiṃ nāmetaṃ kathetha, tumhe mahallakā bahussutā, tumhākaṃ santike mayā kiñci kāraṇaṃ jānitabbaṃ bhaveyyāti. Mā evaṃ kari, sappurisa, hohiyeva me avassayoti. Bhante, sacepi ovādakkhamā bhavissatha, bhavissāmi vo avassayoti. Homi, sappurisa, ahaṃ ‘‘aggiṃ pavisā’’ti vutte aggiṃ pavisāmiyevāti. Atha naṃ so avidūre ekaṃ saraṃ dassetvā, ‘‘bhante, yathānivatthapārutova imaṃ saraṃ pavisathā’’ti āha. So hissa mahagghānaṃ dupaṭṭacīvarānaṃ nivatthapārutabhāvaṃ ñatvāpi ‘‘ovādakkhamo nu kho’’ti vīmaṃsanto evamāha. Theropi ekavacaneneva udakaṃ otari. Atha naṃ cīvarakaṇṇānaṃ temitakāle ‘‘etha, bhante’’ti vatvā ekavacaneneva āgantvā ṭhitaṃ āha – ‘‘bhante, ekasmiṃ vammike cha chiddāni, tattha ekena chiddena godhā anto paviṭṭhā, taṃ gaṇhitukāmo itarāni pañca chiddāni thaketvā chaṭṭhaṃ bhinditvā paviṭṭhachiddeneva gaṇhāti, evaṃ tumhepi chadvārikesu ārammaṇesu sesāni pañcadvārāni pidhāya manodvāre kammaṃ paṭṭhapethā’’ti. Bahussutassa bhikkhuno ettakeneva padīpujjalanaṃ viya ahosi. So ‘‘ettakameva hotu sappurisā’’ti karajakāye ñāṇaṃ otāretvā samaṇadhammaṃ ārabhi.

He, with his pride subdued, raised his joined palms in the presence of the novice and said: 'Good man, be my support.' 'Ah, teacher, what is this you say? You are elderly and very learned. In your presence, some matter might be learned by me.' 'Good man, do not act thus. Just be my support.' 'Venerable sir, if you are able to receive instruction, I will be your support.' 'Good man, I am able. If it is said, "Enter the fire," I will indeed enter the fire.' Then the novice, having shown him a lake not far away, said: 'Venerable sir, enter this lake just as you are, with your robes as worn.' The novice, although knowing that the elder was wearing a valuable double-layered set of robes, said this to test him, wondering, 'Is he able to receive instruction?' The elder, with just one word, descended into the water. Then, when the corners of his robes were wet, the novice, having said, 'Come, venerable sir,' spoke to the elder who had come and stood there with just one word: 'Venerable sir, in one anthill there are six holes. There, a monitor lizard has entered inside through one hole. One who wishes to catch it, having blocked the other five holes and having broken open the sixth, the very hole through which it entered, catches it. In the same way, among the sense objects at the six doors, having closed the remaining five doors, establish the meditation subject at the mind-door.' For the very learned monk, with just this much, it was like the lighting of a lamp. Thinking, 'Good man, let this be enough,' he directed his knowledge into his physical body and began the recluse's practice.

Satthā vīsayojanasatamatthake nisinnova taṃ bhikkhuṃ oloketvā ‘‘yathevāyaṃ bhikkhu bhūripañño, evamevaṃ anena attānaṃ patiṭṭhāpetuṃ vaṭṭatī’’ti cintetvā tena saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –

The Teacher, seated at a distance of one hundred and twenty yojanas, having looked at that monk, thought, 'Just as this monk has wisdom as vast as the great earth, in this very way it is fitting for him to establish himself.' Then, as if speaking with him, having pervaded the area with light, he spoke this verse:

282.

282.

‘‘Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo;

Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;

Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhatī’’ti.

From application, indeed, arises vast wisdom; from non-application, the destruction of vast wisdom. Knowing this twofold path to growth and to decline, one should establish oneself in such a way that vast wisdom increases.

Tattha [Pg.264] yogāti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā. Bhūrīti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. Saṅkhayoti vināso. Etaṃ dvedhāpathanti etaṃ yogañca ayogañca. Bhavāya vibhavāya cāti vuddhiyā ca avuddhiyā ca. Tathāti yathā ayaṃ bhūrisaṅkhātā paññā pavaḍḍhati, evaṃ attānaṃ niveseyyāti attho.

Therein, 'application' is wise attention to the thirty-eight meditation objects. 'Vast wisdom' is a name for wisdom that is broad, like the earth. 'Destruction' is ruin. 'This twofold path' means this application and non-application. 'To growth and to decline' means for increase and for non-increase. 'In such a way' means: in whichever way this wisdom called 'bhūri' increases, so should one establish oneself. This is the meaning.

Desanāvasāne poṭṭhilatthero arahatte patiṭṭhahīti.

At the end of the discourse, Elder Poṭṭhila was established in Arahantship.

Poṭṭhilattheravatthu sattamaṃ.

The Story of Elder Poṭṭhila, the Seventh.

8. Pañcamahallakattheravatthu

8. The Story of the Five Elderly Elders

Vanaṃ chindathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule mahallake bhikkhū ārabbha kathesi.

While dwelling at Jetavana, the Teacher gave this Dhamma discourse beginning with 'Vanaṃ chindatha,' concerning several elderly monks.

Te kira gihikāle sāvatthiyaṃ kuṭumbikā mahaddhanā aññamaññasahāyakā ekato puññāni karontā satthu dhammadesanaṃ sutvā ‘‘mayaṃ mahallakā, kiṃ no gharāvāsenā’’ti satthāraṃ pabbajjaṃ yācitvā pabbajiṃsu, mahallakabhāvena pana dhammaṃ pariyāpuṇituṃ asakkontā vihārapariyante paṇṇasālaṃ kāretvā ekatova vasiṃsu. Piṇḍāya carantāpi yebhuyyena puttadārasseva gehaṃ gantvā bhuñjiṃsu. Tesu ekassa purāṇadutiyikā madhurapācikā nāma, sā tesaṃ sabbesampi upakārikā ahosi. Kasmā sabbepi attanā laddhāhāraṃ gahetvā tassā eva gehe nisīditvā bhuñjanti? Sāpi nesaṃ yathāsannihitaṃ sūpabyañjanaṃ deti. Sā aññatarābādhena phuṭṭhā kālamakāsi. Atha te mahallakattherā sahāyakassa therassa paṇṇasālāya sannipatitvā aññamaññaṃ gīvāsu gahetvā ‘‘madhurapācikā upāsikā kālakatā’’ti vilapantā rodiṃsu. Bhikkhūhi ca samantato upadhāvitvā ‘‘kiṃ idaṃ, āvuso’’ti puṭṭhā, ‘‘bhante, sahāyakassa no purāṇadutiyikā kālakatā, sā amhākaṃ ativiya upakārikā. Idāni kuto tathārūpiṃ labhissāmāti iminā kāraṇena rodāmā’’ti āhaṃsu.

It is said that in their householder days in Sāvatthī, they were wealthy householders and mutual friends who performed meritorious deeds together. Having heard the Teacher’s discourse on the Dhamma, they thought, “We are old; what use is household life to us?” and requested ordination from the Teacher. After ordaining, due to their old age, they were unable to master the Dhamma. So they had a leaf hut built at the edge of the monastery and lived together. Even when going for alms, they mostly went to the homes of their sons and wives to eat. Among them, one elder's former wife was named Madhurapācikā, and she was a great supporter of them all. Therefore, all of them, taking the food they had received, would sit and eat only in her house. She, for her part, would give them whatever curries and side dishes were at hand. She was afflicted by a certain illness and passed away. Then those elderly elders gathered at the leaf hut of their friend, the elder, embraced each other’s necks, and lamented, crying, “The lay follower Madhurapācikā has passed away!” When monks came running from all sides and asked, “What is this, friends?” they replied, “Venerable sirs, our friend’s former wife has passed away. She was a very great supporter to us. Now, where will we find such a person? For this reason, we are crying.”

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte [Pg.265] ‘‘na, bhikkhave, idāneva, pubbepi te kākayoniyaṃ nibbattitvā samuddatīre caramānā samuddaūmiyā samuddaṃ pavesetvā māritāya kākiyā roditvā paridevitvā taṃ nīharissāmāti mukhatuṇḍakehi mahāsamuddaṃ ussiñcantā kilamiṃsū’’ti atītaṃ āharitvā –

The monks started a discussion in the Dhamma hall. The Teacher arrived and asked, “For what discussion are you now seated together, monks?” When they replied, “For a discussion about such and such,” he said, “Not just now, monks, but in the past as well, they were born as crows. Wandering along the seashore, when a female crow was swept into the ocean by a wave and killed, they wept and lamented, thinking, ‘We will pull her out,’ and exhausted themselves scooping out the great ocean with their beaks.” Thus, he brought up the past:

‘‘Api nu hanukā santā, mukhañca parisussati;

Oramāma na pārema, pūrateva mahodadhī’’ti. (jā. 1.1.146);

Indeed, our jaws are weary, and our mouths are dry. We bail but cannot finish; the great ocean remains full.

Imaṃ kākajātakaṃ vitthāretvā te bhikkhū āmantetvā, ‘‘bhikkhave, rāgadosamohavanaṃ nissāya tumhehi idaṃ dukkhaṃ pattaṃ, taṃ vanaṃ chindituṃ vaṭṭati, evaṃ niddukkhā bhavissathā’’ti vatvā imā gāthā abhāsi –

Having explained this Kākajātaka in detail, he addressed those monks, “Monks, because of the forest of lust, hatred, and delusion, you have attained this suffering. It is fitting to cut down that forest; thus, you will be free from suffering.” Then he spoke these verses:

283.

283.

‘‘Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;

Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.

Cut down the forest, not a tree; from the forest arises fear. Having cut down both forest and undergrowth, be without the forest, O monks.

284.

284.

‘‘Yāva hi vanatho na chijjati,Aṇumattopi narassa nārisu;

Paṭibaddhamanova tāva so,Vaccho khīrapakova mātarī’’ti.

As long as the undergrowth of a man for women is not cut off, even to the slightest degree, so long is his mind bound, like a suckling calf to its mother.

Tattha mā rukkhanti satthārā hi ‘‘vanaṃ chindathā’’ti vutte tesaṃ acirapabbajitānaṃ ‘‘satthā amhe vāsiādīni gahetvā vanaṃ chindāpetī’’ti rukkhaṃ chinditukāmatā uppajji. Atha ne ‘‘mayā rāgādikilesavanaṃ sandhāyetaṃ vuttaṃ, na rukkhe’’ti paṭisedhento ‘‘mā rukkha’’nti āha. Vanatoti yathā pākatikavanato sīhādibhayaṃ jāyati, evaṃ jātiādibhayampi kilesavanato jāyatīti attho. Vanañca vanathañcāti ettha mahantā rukkhā vanaṃ nāma, khuddakā tasmiṃ vane ṭhitattā vanathā nāma. Pubbuppattikarukkhā vā vanaṃ nāma, aparāparuppattikā vanathā nāma. Evameva mahantamahantā bhavākaḍḍhanakā kilesā vanaṃ nāma, pavattiyaṃ vipākadāyakā vanathā nāma. Pubbappattikā vanaṃ nāma, aparāparuppattikā vanathā nāma. Taṃ ubhayaṃ catutthamaggañāṇena chinditabbaṃ. Tenāha – ‘‘chetvā vanañca vanathañca, nibbanā hotha bhikkhavo’’ti. Nibbanā hothāti nikkilesā hotha. Yāva hi vanathoti yāva esa aṇumattopi kilesavanatho narassa nārīsu na chijjati[Pg.266], tāva so khīrapako vaccho mātari viya paṭibaddhamano laggacittova hotīti attho.

Therein, regarding ‘not a tree’: For when the Teacher said, “Cut down the forest,” the desire to cut down trees arose in those recently ordained monks, thinking, “The Teacher wants us to take axes and the like and cut down the forest.” Then, prohibiting them by saying, “I spoke with reference to the forest of defilements such as lust, not to trees,” he said, “not a tree.” As for ‘from the forest’: just as danger from lions and so on arises from a natural forest, so too the danger of birth and so on arises from the forest of defilements—this is the meaning. As for ‘forest and undergrowth’: here, large trees are called the ‘forest,’ while small ones, because they stand within that forest, are called the ‘undergrowth.’ Or, trees that arose first are called the ‘forest,’ while those that arise later are called the ‘undergrowth.’ In the same way, the great defilements that drag one through existence are called the ‘forest,’ while those that yield results in the course of life are called the ‘undergrowth.’ Or, defilements that arose previously are called the ‘forest,’ while those that arise later are called the ‘undergrowth.’ Both should be cut down by the knowledge of the fourth path. Therefore, he said: “Having cut down both the forest and the undergrowth, be free of the forest, O monks.” ‘Be free of the forest’ means to be without defilements. As for ‘as long as the undergrowth’: it means that as long as even a particle-sized amount of this undergrowth of defilements of a man for women is not cut off, for so long is his mind bound and attached, like a suckling calf to its mother—this is the meaning.

Desanāvasāne pañcapi te mahallakattherā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, all five of those elderly elders were established in the fruit of stream-entry, and the discourse on the Dhamma was also beneficial for the assembled company.

Pañcamahallakattheravatthu aṭṭhamaṃ.

The Story of the Five Elderly Elders, the Eighth.

9. Suvaṇṇakārattheravatthu

9. The Story of the Elder who was a Goldsmith's Son

Ucchindāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this discourse beginning with the word 'Ucchinda' concerning a co-resident pupil of the Elder Sāriputta.

Eko kira suvaṇṇakāraputto abhirūpo sāriputtattherassa santike pabbaji. Thero ‘‘taruṇānaṃ rāgo ussanno hotī’’ti cintetvā tassa rāgapaṭighātāya asubhakammaṭṭhānaṃ adāsi. Tassa pana taṃ asappāyaṃ. Tasmā araññaṃ pavisitvā temāsaṃ vāyamanto cittekaggamattampi alabhitvā puna therassa santikaṃ āgantvā therena ‘‘upaṭṭhitaṃ te, āvuso, kammaṭṭhāna’’nti vutte taṃ pavattiṃ ārocesi. Athassa thero ‘‘kammaṭṭhānaṃ na sampajjatīti vosānaṃ āpajjituṃ na vaṭṭatī’’ti vatvā puna tadeva kammaṭṭhānaṃ sādhukaṃ kathetvā adāsi. So dutiyavārepi kiñci visesaṃ nibbattetuṃ asakkonto āgantvā therassa ārocesi. Athassa theropi sakāraṇaṃ saupamaṃ katvā tadeva kammaṭṭhānaṃ ācikkhi. So punapi āgantvā kammaṭṭhānassa asampajjanabhāvaṃ kathesi. Thero cintesi – ‘‘kārako bhikkhu attani vijjamāne kāmacchandādayo vijjamānāti avijjamāne avijjamānāti pajānāti. Ayaṃ bhikkhu kārako, no akārako, paṭipanno, no appaṭipanno, ahaṃ panetassa ajjhāsayaṃ na jānāmi, buddhaveneyyo eso bhavissatī’’ti taṃ ādāya sāyanhasamaye satthāraṃ upasaṅkamitvā ‘‘ayaṃ, bhante, mama saddhivihāriko, imassa mayā iminā kāraṇena idaṃ nāma kammaṭṭhānaṃ dinna’’nti sabbaṃ taṃ pavattiṃ ārocesi.

It is said that a handsome son of a goldsmith went forth in the presence of the Elder Sāriputta. The Elder, thinking, “Passion is strong in the young,” gave him the meditation subject of foulness to counteract his lust. But that was unsuitable for him. Therefore, having entered the forest and striven for three months, he did not attain even a moment of one-pointedness of mind. Returning to the Elder, when asked, “Friend, has your meditation subject become manifest?” he related what had happened. Then the Elder, saying, “It is not right to give up, thinking, ‘The meditation subject is not succeeding,’” again explained that same meditation subject well and gave it to him. Unable to bring about any special attainment even on the second occasion, he returned and informed the Elder. Then the Elder also, with reason and simile, taught him that same meditation subject. He returned once more and spoke of the non-success of the meditation subject. The Elder reflected: “A monk who practices knows of the sensual desire and so forth present in himself as ‘present,’ and of those not present as ‘not present.’ This monk is a practitioner, not a non-practitioner; he is engaged in the practice, not unengaged. But I do not know his disposition. He must be one who is to be trained by a Buddha.” Taking him in the evening, he approached the Teacher and related the entire matter, saying, “Venerable sir, this is my co-resident pupil. For this reason, I gave him this particular meditation subject.”

Atha naṃ satthā ‘‘āsayānusayañāṇaṃ nāmetaṃ pāramiyo pūretvā dasasahassilokadhātuṃ unnādetvā sabbaññutaṃ pattānaṃ buddhānaṃyeva visayo’’ti [Pg.267] vatvā ‘‘katarakulā nu kho esa pabbajito’’ti āvajjento ‘‘suvaṇṇakārakulā’’ti ñatvā atīte attabhāve olokento tassa suvaṇṇakārakuleyeva paṭipāṭiyā nibbattāni pañca attabhāvasatāni disvā ‘‘iminā daharena dīgharattaṃ suvaṇṇakārakammaṃ karontena kaṇikārapupphapadumapupphādīni karissāmīti rattasuvaṇṇameva samparivattitaṃ, tasmā imassa asubhapaṭikūlakammaṭṭhānaṃ na vaṭṭati, manāpamevassa kammaṭṭhānaṃ sappāya’’nti cintetvā, ‘‘sāriputta, tayā kammaṭṭhānaṃ datvā cattāro māse kilamitaṃ bhikkhuṃ ajja pacchābhatteyeva arahattaṃ pattaṃ passissasi, gaccha tva’’nti theraṃ uyyojetvā iddhiyā cakkamattaṃ suvaṇṇapadumaṃ māpetvā pattehi ceva nālehi ca udakabindūni muñcantaṃ viya katvā ‘‘bhikkhu imaṃ padumaṃ ādāya vihārapaccante vālukarāsimhi ṭhapetvā sammukhaṭṭhāne pallaṅkena nisīditvā ‘lohitakaṃ lohitaka’nti parikammaṃ karohī’’ti adāsi. Tassa satthuhatthato padumaṃ gaṇhantasseva cittaṃ pasīdi. So vihārapaccantaṃ gantvā vālukaṃ ussāpetvā tattha padumanālaṃ pavesetvā sammukhe pallaṅkena nisinno ‘‘lohitakaṃ lohitaka’’nti parikammaṃ ārabhi. Athassa taṅkhaṇaññeva nīvaraṇāni vikkhambhiṃsu, upacārajjhānaṃ uppajji. Tadanantaraṃ paṭhamajjhānaṃ nibbattetvā pañcahākārehi vasībhāvaṃ pāpetvā yathānisinnova dutiyajjhānādīnipi patvā vasībhūto catutthajjhānena jhānakīḷaṃ kīḷanto nisīdi.

Then the Teacher, saying, “This, namely the knowledge of dispositions and latent tendencies, is the domain only of the Buddhas who have fulfilled the perfections, made the ten-thousand-fold world system resound, and attained omniscience,” and reflecting, “From what family, indeed, has this one gone forth?” knew, “From a goldsmith’s family.” Looking into his past existences, he saw five hundred successive lives of that monk in a goldsmith’s family and thought: “For a long time this young man, while doing the work of a goldsmith, has repeatedly worked with red gold, thinking, ‘I will make kaṇikāra flowers, lotus flowers, and so on.’ Therefore, the meditation subject of the foul and repulsive is not suitable for him; only a pleasing meditation subject is appropriate.” Having reflected thus, he said, “Sāriputta, you will see this monk, to whom you gave a meditation subject and who has been weary for four months, attain Arahantship today just after the meal. You may go.” Having dismissed the Elder, he created by psychic power a golden lotus the size of a wheel, making it as if releasing drops of water from its petals and stalk, and gave it to him, saying, “Monk, take this lotus, place it on a heap of sand at the edge of the monastery, sit cross-legged in a position facing it, and do the preliminary practice, ‘Red, red.’” Just as he was taking the lotus from the Teacher’s hand, the monk’s mind became serene. He went to the edge of the monastery, piled up sand, inserted the lotus stalk into it, and sitting cross-legged in front of it, he began the preliminary practice, ‘Red, red.’ At that very moment, his hindrances were suppressed, and access concentration arose. Immediately after that, having produced the first jhāna and brought it to a state of mastery in five ways, he, remaining seated as he was, also attained the second jhāna and so on, became a master, and sat playing the play of jhāna with the fourth jhāna.

Satthā tassa jhānānaṃ uppannabhāvaṃ ñatvā ‘‘sakkhissati nu kho esa attano dhammatāya uttari visesaṃ nibbattetu’’nti olokento ‘‘na sakkhissatī’’ti ñatvā ‘‘taṃ padumaṃ milāyatū’’ti adhiṭṭhahi. Taṃ hatthehi madditapadumaṃ milāyantaṃ viya kāḷavaṇṇaṃ ahosi. So jhānā vuṭṭhāya taṃ oloketvā ‘‘kiṃ nu kho imaṃ padumaṃ jarāya pahaṭaṃ paññāyati, anupādiṇṇakepi evaṃ jarāya abhibhuyyamāne upādiṇṇake kathāva natthi. Idampi hi jarā abhibhavissatī’’ti aniccalakkhaṇaṃ passi. Tasmiṃ pana diṭṭhe dukkhalakkhaṇañca anattalakkhaṇañca diṭṭhameva hoti. Tassa tayo bhavā ādittā viya kaṇḍe baddhakuṇapā viya ca khāyiṃsu. Tasmiṃ khaṇe tassa avidūre kumārakā ekaṃ saraṃ otaritvā kumudāni bhañjitvā thale rāsiṃ karonti. So jale ca thale ca kumudāni olokesi. Athassa jale kumudāni abhirūpāni udakapaggharantāni viya upaṭṭhahiṃsu, itarāni aggaggesu parimilātāni[Pg.268]. So ‘‘anupādiṇṇakaṃ jarā evaṃ paharati, upādiṇṇakaṃ kiṃ pana na paharissatī’’ti suṭṭhutaraṃ aniccalakkhaṇādīni addasa. Satthā ‘‘pākaṭībhūtaṃ idāni imassa bhikkhuno kammaṭṭhāna’’nti ñatvā gandhakuṭiyaṃ nisinnakova obhāsaṃ muñci, so tassa mukhaṃ pahari. Athassa ‘‘kiṃ nu kho eta’’nti olokentassa satthā āgantvā sammukhe ṭhito viya ahosi. So uṭṭhāya añjaliṃ paggaṇhi. Athassa satthā sappāyaṃ sallakkhetvā imaṃ gāthamāha –

The Teacher, knowing that the jhānas had arisen for him, considered, “Will he, indeed, be able to bring about a higher special attainment by his own nature?” Knowing, “He will not be able,” he made a determination: “Let that lotus wither.” It became black in color, like a withering lotus crushed by hand. The monk, rising from jhāna and looking at it, thought: “Why, indeed, does this lotus appear as if struck by decay? If even non-clung-to matter is thus overcome by decay, what is there to say of clung-to matter? Indeed, this body too will be overcome by decay.” Thus he saw the characteristic of impermanence. And when that was seen, the characteristic of suffering and the characteristic of non-self were also seen. To him, the three states of existence appeared as if on fire and like a corpse bound to his neck. At that moment, not far from him, some boys went down into a pond, broke off water lilies, and made a pile on the bank. He looked at the water lilies both in the water and on the bank. Then, the water lilies in the water appeared very beautiful, as if dripping with water, while the others were withered at their very tips. He saw even more clearly the characteristics of impermanence and so on, thinking: “Decay strikes even non-clung-to matter in this way; why then will it not strike clung-to matter?” The Teacher, knowing, “Now the meditation subject has become manifest for this monk,” while seated in his fragrant chamber, released a radiance, which struck the monk’s face. Then, as he was looking, thinking, “What, indeed, is this?” the Teacher was as if he had come and was standing in his presence. The monk rose and raised his joined palms in reverence. Then the Teacher, discerning what was suitable for him, spoke this verse:

285.

285.

‘‘Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;

Santimaggameva brūhaya, nibbānaṃ sugatena desita’’nti.

“Cut off your own craving, as one plucks an autumn water lily with the hand. Cultivate only the path to peace, Nibbāna, taught by the Sugata.”

Tattha ucchindāti arahattamaggena ucchinda. Sāradikanti saradakāle nibbattaṃ. Santimagganti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ. Brūhayāti vaḍḍhaya. Nibbānañhi sugatena desitaṃ, tasmā tassa maggaṃ bhāvehīti attho.

Therein, ‘ucchinda’ means to cut off with the path of Arahantship. ‘Sāradikaṃ’ means produced in the autumn season. ‘Santimaggaṃ’ (the path to peace) is the Noble Eightfold Path which is the way to Nibbāna. ‘Brūhaya’ means to cultivate. Indeed, Nibbāna was taught by the Sugata; therefore, the meaning is, “Cultivate the path to it.”

Desanāvasāne so bhikkhu arahatte patiṭṭhahi.

At the end of the discourse, that monk was established in Arahantship.

Suvaṇṇakārattheravatthu navamaṃ.

The Story of the Goldsmith Elder: The Ninth.

10. Mahādhanavāṇijavatthu

10. The Story of the Greatly Wealthy Merchant

Idha vassanti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ nāma ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Idha vassaṃ' concerning the merchant named Mahādhanavāṇija.

So kira bārāṇasito kusumbharattānaṃ vatthānaṃ pañca sakaṭasatāni pūretvā vaṇijjāya sāvatthiṃ āgato nadītīraṃ patvā ‘‘sve nadiṃ uttarissāmī’’ti tattheva sakaṭāni mocetvā vasi. Rattiṃ mahāmegho uṭṭhahitvā vassi. Nadī sattāhaṃ udakassa pūrā aṭṭhāsi. Nāgarāpi sattāhaṃ nakkhattaṃ kīḷiṃsu. Kusumbharattehi vatthehi kiccaṃ na niṭṭhitaṃ. Vāṇijo cintesi – ‘‘ahaṃ dūraṃ āgato. Sace puna gamissāmi, papañco bhavissati. Idheva vassañca hemantañca gimhañca mama kammaṃ karonto vasitvā imāni vikkiṇissāmī’’ti. Satthā nagare piṇḍāya caranto tassa cittaṃ ñatvā sitaṃ pātukaritvā ānandattherena sitakāraṇaṃ puṭṭho āha – ‘‘diṭṭho [Pg.269] te, ānanda, mahādhanavāṇijo’’ti? ‘‘Āma, bhante’’ti. So attano jīvitantarāyaṃ ajānitvā imaṃ saṃvaccharaṃ idheva vasitvā bhaṇḍaṃ vikkiṇituṃ cittamakāsīti. ‘‘Kiṃ pana tassa, bhante, antarāyo bhavissatī’’ti? Satthā ‘‘āmānanda, sattāhameva jīvitvā so maccumukhe patissatī’’ti vatvā imā gāthā abhāsi –

It is said that this merchant from Bārāṇasī, having filled five hundred carts with safflower-dyed cloths, came to Sāvatthī for trade. Upon reaching the riverbank, he thought, “Tomorrow I will cross the river,” and so he unyoked the carts and stayed right there. At night, a great cloud arose and it rained. The river remained full of water for seven days. The city-dwellers also celebrated a festival for seven days. The business with the safflower-dyed cloths was not concluded. The merchant thought, “I have come from afar. If I were to go back again, there will be a long delay. I will stay right here, doing my business through the rainy, winter, and summer seasons, and sell these goods.” The Teacher, while walking for alms in the city, knew his thoughts and smiled. When the Venerable Ānanda asked the reason for his smile, the Teacher replied, “Have you seen, Ānanda, that greatly wealthy merchant?” “Yes, Venerable Sir.” “Not knowing the danger to his life, he has resolved to stay right here for this whole year and sell his goods.” “But what danger will there be for him, Venerable Sir?” The Teacher said, “Indeed, Ānanda, he will live for only seven more days and then fall into the mouth of death.” Having said this, he spoke these verses:

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

“Today itself the ardent effort should be made; who can know if death will come tomorrow? For indeed, we have no appointment with Death and its great army.”

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti. (ma. ni. 3.272);

“One who dwells thus ardently, untiring day and night—that one, truly, is called ‘one with an auspicious night’ by the peaceful sage.”

Gacchāmissa, bhante, ārocessāmīti. Vissattho gacchānandāti. Thero sakaṭaṭṭhānaṃ gantvā bhikkhāya cari. Vāṇijo theraṃ āhārena patimānesi. Atha naṃ thero āha – ‘‘kittakaṃ kālaṃ idha vasissasī’’ti? ‘‘Bhante, ahaṃ dūrato āgato’’. Sace puna gamissāmi, papañco bhavissati, imaṃ saṃvaccharaṃ idha vasitvā bhaṇḍaṃ vikkiṇitvā gamissāmīti. Upāsaka, dujjāno jīvitantarāyo, appamādaṃ kātuṃ vaṭṭatīti. ‘‘Kiṃ pana, bhante, antarāyo bhavissatī’’ti. ‘‘Āma, upāsaka, sattāhameva te jīvitaṃ pavattissatīti’’. So saṃviggamānaso hutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ datvā anumodanatthāya pattaṃ gaṇhi. Athassa satthā anumodanaṃ karonto, ‘‘upāsaka, paṇḍitena nāma ‘idheva vassādīni vasissāmi, idañcidañca kammaṃ payojessāmī’ti cintetuṃ na vaṭṭati, attano pana jīvitantarāyameva cintetuṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –

“Venerable Sir, I shall go and inform him.” “Go, Ānanda, without hesitation.” The elder went to the place of the carts and went for alms. The merchant honored the elder with food. Then the elder said to him, “How long will you stay here?” “Venerable Sir, I have come from afar. If I were to go back again, there would be a long delay. I will stay here for this year, sell my goods, and then go.” “Lay follower, the danger to life is difficult to know; it is proper to be heedful.” “But, Venerable Sir, what danger will there be?” “Yes, lay follower, your life will continue for only seven days.” With an agitated mind, he invited the community of monks with the Buddha at its head, and for seven days gave a great offering. To receive the discourse of appreciation, he took the Teacher's bowl. Then the Teacher, while giving the discourse of appreciation, said to him, “Lay follower, it is not proper for a wise person to think, ‘I will stay right here during the rainy season and so forth, and I will engage in this and that work.’ Instead, one should contemplate only the danger to one’s own life.” Having said this, he spoke this verse:

286.

286.

‘‘Idha vassaṃ vasissāmi, idha hemantagimhisu;

Iti bālo vicinteti, antarāyaṃ na bujjhatī’’ti.

“Here I will spend the rainy season, here the winter and the summer,” thus the fool thinks, not perceiving the danger.

Tattha idha vassanti imasmiṃ ṭhāne idañcidañca karonto catumāsaṃ vassaṃ vasissāmi. Hemantagimhisūti hemantagimhesupi ‘‘cattāro māse idañcidañca karonto idheva vasissāmī’’ti evaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ ajānanto bālo vicinteti. Antarāyanti ‘‘asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī’’ti attano jīvitantarāyaṃ na bujjhatīti.

Therein, ‘here I will spend the rainy season’ means: in this place, doing this and that, I will spend the four months of the rainy season. And ‘in winter and summer’ means that the fool thinks, ‘Even in winter and summer, I will stay right here for four months, doing this and that,’ thus not knowing the welfare in this life and the next. As for ‘danger,’ it means he does not perceive the danger to his own life, thinking, ‘I will die at such and such a time, or in such and such a place, or at such and such an age.’

Desanāvasāne [Pg.270] so vāṇijo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosi. Vāṇijopi satthāraṃ anugantvā nivattitvā ‘‘sīsarogo viya me uppanno’’ti sayane nipajji, tathānipannova kālaṃ katvā tusitavimāne nibbatti.

At the end of the discourse, that merchant was established in the fruit of stream-entry, and the Dhamma teaching was also beneficial to the assembled company. The merchant, having accompanied the Teacher and returned, lay down on his bed, thinking, “It is as if a headache has arisen in me.” Lying just so, he passed away and was reborn in the Tusita celestial realm.

Mahādhanavāṇijavatthu dasamaṃ.

The Story of the Greatly Wealthy Merchant, the tenth.

11. Kisāgotamīvatthu

11. The Story of Kisāgotamī

Taṃ puttapasusammattanti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi. Vatthu sahassavagge –

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Taṃ puttapasusammattanti,' concerning Kisāgotamī. The story is in the Sahassavagga.

‘‘Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato amataṃ pada’’nti. (dha. pa. 114) –

“Though one should live a hundred years, not seeing the Deathless State, better is life for a single day seeing the Deathless State.”

Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā hi satthā ‘‘kisāgotami laddhā te ekaccharamattā siddhatthakā’’ti āha. ‘‘Na laddhā, bhante, sakalagāme jīvantehi kira matakā eva bahutarā’’ti. Atha naṃ satthā ‘‘tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sabbasattānaṃ. Maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamāno apāyasamudde pakkhipatī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

This was told in detail in the verse commentary. At that time, the Teacher asked, “Kisāgotamī, have you obtained mustard seeds to the measure of a handful?” “Venerable Sir, I have not obtained them. In the entire village, the dead are indeed more numerous than the living,” she said. Then the Teacher said to her, “You perceive, ‘Only my son is dead,’ but this is a constant nature for all beings. Indeed, the King of Death, dragging away all beings whose aspirations are unfulfilled, just like a great flood, casts them into the ocean of the lower realms.” Having said this, while teaching the Dhamma, he spoke this verse:

287.

287.

‘‘Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī’’ti.

“That person who is infatuated with children and cattle, whose mind is attached—death carries them off, just as a great flood carries off a sleeping village.”

Tattha taṃ puttapasusammattanti taṃ rūpabalādisampanne putte ca pasū ca labhitvā ‘‘mama puttā abhirūpā balasampannā paṇḍitā sabbakiccasamatthā, mama goṇā abhirūpā arogā mahābhāravahā, mama gāvī bahukhīrā’’ti evaṃ puttehi ca pasūhi ca sammattaṃ naraṃ. Byāsattamanasanti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā, cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti, tattha tattheva lagganatāya byāsattamānasaṃ [Pg.271] vā. Suttaṃ gāmanti niddaṃ upagataṃ sattanikāyaṃ. Mahoghovāti yathā evarūpaṃ gāmaṃ gambhīravitthato mahanto mahānadīnaṃ ogho antamaso sunakhampi asesetvā sabbaṃ ādāya gacchati, evaṃ vuttappakāraṃ naraṃ maccu ādāya gacchatīti attho.

Therein, taṃ puttapasusammattanti means: a person who, having obtained sons and cattle endowed with beauty, strength, and so forth, is infatuated, thinking: “My sons are handsome, strong, wise, and capable in all tasks; my oxen are handsome, healthy, and able to bear heavy loads; my cows give much milk.” Thus, that person is infatuated with sons and cattle. Byāsattamanasanti means: having an attached mind, either by obtaining something like gold and silver or a bowl and robes and then desiring something more than that; or, with regard to objects cognizable by the eye and so on, or with regard to requisites of the aforementioned kind, having an attached mind by clinging to whatever has been obtained. Suttaṃ gāmanti means: a community of beings that has gone to sleep. Mahoghovāti means: just as a great flood of mighty rivers, deep and wide, sweeps away such a village in its entirety, not even sparing a dog, so too does death carry away a person of the aforementioned kind. This is the meaning.

Desanāvasāne kisāgotamī sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, Kisāgotamī was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial for the assembled company.

Kisāgotamīvatthu ekādasamaṃ.

The Story of Kisāgotamī, the eleventh.

12. Paṭācārāvatthu

12. The Story of Paṭācārā

Na santi puttāti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ ārabbha kathesi. Vatthu sahassavagge –

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse concerning Paṭācārā, beginning with the words, “There are no sons.” The story is in the Sahassavagga.

‘‘Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbaya’’nti. (dha. pa. 113) –

“Though one should live a hundred years not seeing arising and passing away, yet better is a single day’s life of one who sees arising and passing away.”

Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā pana satthā paṭācāraṃ tanubhūtasokaṃ ñatvā ‘‘paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva. Paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggameva sodhetuṃ vaṭṭatī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

This was related in detail in the commentary on the verse. Then, knowing that Paṭācārā’s grief had diminished, the Teacher said: “Paṭācārā, those called sons and others are not able to be a protection, a shelter, or a refuge for one who is going to the other world. Therefore, even though they exist, they are as if they do not exist. But it is fitting for a wise person, having purified their virtue, to purify only the path that leads to their own Nibbāna.” Having said this, while teaching the Dhamma, he spoke these verses:

288.

288.

‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā.

“Sons are no protection, nor a father, nor relatives; for one who is overcome by the End-maker, there is no protection among kinsmen.

289.

289.

‘‘Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;

Nibbānagamanaṃ maggaṃ, khippameva visodhaye’’ti.

“Knowing this reason, the wise one, restrained by virtue, should quickly purify the path leading to Nibbāna.”

Tattha tāṇāyāti tāṇabhāvāya patiṭṭhānatthāya. Bandhavāti putte ca mātāpitaro ca ṭhapetvā avasesā ñātisuhajjā. Antakenādhipannassāti maraṇena abhibhūtassa. Pavattiyañhi puttādayo annapānādidānena [Pg.272] ceva uppannakiccanittharaṇena ca tāṇā hutvāpi maraṇakāle kenaci upāyena maraṇaṃ paṭibāhituṃ asamatthatāya tāṇatthāya leṇatthāya na santi nāma. Teneva vuttaṃ – ‘‘natthi ñātīsu tāṇatā’’ti. Etamatthavasanti evaṃ tesaṃ aññamaññassa tāṇaṃ bhavituṃ asamatthabhāvasaṅkhātaṃ kāraṇaṃ jānitvā paṇḍito catupārisuddhisīlena saṃvuto rakkhitagopito hutvā nibbānagamanaṃ aṭṭhaṅgikaṃ maggaṃ sīghaṃ sīghaṃ visodheyyāti attho.

Herein, 'for protection' (tāṇāya) means for the state of being a protection, for the sake of being a support. 'Relatives' (bandhavā) means the remaining kinsmen and friends, having excluded sons and mother and father. 'For one who is overcome by the End-maker' (antakenādhipannassa) means for one who is overcome by death. Indeed, in the course of life, although sons and others are a protection by giving food and drink, etc., and by carrying out arisen duties, at the time of death, because of their inability to ward off death by any means, they are not for the sake of protection or for the sake of shelter. For that very reason it was said: “there is no protection among kinsmen.” 'This reason' (etamatthavasaṃ) means: knowing this reason, designated as the state of inability for them to be a protection for one another, the wise person, being restrained, guarded, and protected by the fourfold purified virtue, should very quickly purify the eightfold path leading to Nibbāna. This is the meaning.

Desanāvasāne paṭācārā sotāpattiphale patiṭṭhahi, aññe ca bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, Paṭācārā was established in the fruit of stream-entry, and many others attained the fruit of stream-entry and so on.

Paṭācārāvatthu dvādasamaṃ.

The Story of Paṭācārā, the twelfth.

Maggavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter of the Path is concluded.

Vīsatimo vaggo.

The Twentieth Chapter is concluded.

21. Pakiṇṇakavaggo

21. The Miscellaneous Chapter

1. Attanopubbakammavatthu

1. The Story of One’s Own Past Kamma

Mattāsukhapariccāgāti [Pg.273] imaṃ dhammadesanaṃ satthā veḷuvane viharanto attano pubbakammaṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, spoke this Dhamma discourse concerning his own past kamma, beginning with the words, “By relinquishing a pleasure of small measure...”

Ekasmiñhi samaye vesālī iddhā ahosi phītā bahujanā ākiṇṇamanussā. Tattha hi vārena vārena rajjaṃ kārentānaṃ khattiyānaṃyeva sattasatādhikāni sattasahassāni satta ca khattiyā ahesuṃ. Tesaṃ vasanatthāya tattakāyeva pāsādā tattakāneva kūṭāgārāni uyyāne vihāratthāya tattakāyeva ārāmā ca pokkharaṇiyo ca ahesuṃ. Sā aparena samayena dubbhikkhā ahosi dussassā. Tattha chātakabhayena paṭhamaṃ duggatamanussā kālamakaṃsu. Tesaṃ tesaṃ tattha tattha chaḍḍitānaṃ kuṇapānaṃ gandhena amanussā nagaraṃ pavisiṃsu. Amanussūpaddavena bahutarā kālamakaṃsu. Tesaṃ kuṇapagandhapaṭikkūlatāya sattānaṃ ahivātarogo uppajji. Evaṃ dubbhikkhabhayaṃ amanussabhayaṃ rogabhayanti tīṇi bhayāni uppajjiṃsu.

Indeed, at one time, Vesālī was prosperous, thriving, populous, and crowded with people. There, seven thousand seven hundred and seven nobles ruled the kingdom in turn. For their residence, there were just as many palaces and storied mansions; and for their recreation, there were just as many parks and ponds. At a later time, that city was struck by famine and had poor harvests. There, due to the fear of starvation, the destitute people died first. Because of the stench of their corpses discarded here and there, non-human beings entered the city. Due to the affliction from these non-human beings, many more people died. Due to the repulsiveness of the stench of the corpses, a pestilential disease arose among beings. Thus, these three fears arose: the fear of famine, the fear of non-human beings, and the fear of disease.

Nagaravāsino sannipatitvā rājānaṃ āhaṃsu – ‘‘mahārāja, imasmiṃ nagare tīṇi bhayāni uppannāni, ito pubbe yāva sattamā rājaparivaṭṭā evarūpaṃ bhayaṃ nāma na uppannapubbaṃ. Adhammikarājūnañhi kāle evarūpaṃ bhayaṃ uppajjatī’’ti. Rājā santhāgāre sabbesaṃ sannipātaṃ kāretvā ‘‘sace me adhammikabhāvo atthi, taṃ vicinathā’’ti āha. Vesālivāsino sabbaṃ paveṇi vicinantā rañño kañci dosaṃ adisvā, ‘‘mahārāja, natthi te doso’’ti vatvā ‘‘kathaṃ nu kho idaṃ amhākaṃ bhayaṃ vūpasamaṃ gaccheyyā’’ti mantayiṃsu. Tattha ekaccehi ‘‘balikammena āyācanāya maṅgalakiriyāyā’’ti vutte sabbampi taṃ vidhiṃ katvā paṭibāhituṃ nāsakkhiṃsu. Athaññe evamāhaṃsu – ‘‘cha satthāro mahānubhāvā, tesu idhāgatamattesu bhayaṃ vūpasameyyā’’ti. Apare ‘‘sammāsambuddho loke uppanno. So hi bhagavā sabbasattahitāya dhammaṃ deseti, mahiddhiko mahānubhāvo. Tasmiṃ idha āgate imāni [Pg.274] bhayāni vūpasameyyu’’nti āhaṃsu. Tesaṃ vacanaṃ sabbepi abhinanditvā ‘‘kahaṃ nu kho so bhagavā etarahi viharatī’’ti āhaṃsu. Tadā pana satthā upakaṭṭhāya vassūpanāyikāya rañño bimbisārassa paṭiññaṃ datvā veḷuvane viharati. Tena ca samayena bimbisārasamāgame bimbisārena saddhiṃ sotāpattiphalaṃ patto mahāli nāma licchavī tassaṃ parisāyaṃ nisinno hoti.

The city-dwellers gathered and said to the king: “Great king, three fears have arisen in this city. Before this, for seven generations of kings, such a fear has never before arisen. For it is in the time of unrighteous kings that such fears arise.” The king, having assembled everyone in the council hall, said: “If there is any unrighteousness in me, investigate it.” The residents of Vesālī, investigating the entire tradition, saw no fault in the king. They said, “Great king, there is no fault in you,” and then deliberated, “How then might this fear of ours be pacified?” There, when some suggested, “Through bali-offerings, supplication, and auspicious rites,” they performed all those rituals but were unable to ward it off. Then others said: “There are six teachers of great power; if they were merely to come here, the fear might be pacified.” Still others said: “The Perfectly Self-Enlightened One has arisen in the world. Indeed, that Blessed One teaches the Dhamma for the welfare of all beings—he is of great psychic power and great might. If he were to come here, these fears would be pacified.” All of them rejoiced at these words and asked: “Where, indeed, does that Blessed One now dwell?” At that time, as the rains-residence was approaching, the Teacher, having given a promise to King Bimbisāra, was dwelling in the Bamboo Grove. And at that time, a Licchavi named Mahāli, who had attained the fruit of stream-entry in an assembly with Bimbisāra, was seated in that gathering.

Vesālivāsino mahantaṃ paṇṇākāraṃ sajjetvā rājānaṃ bimbisāraṃ saññāpetvā ‘‘satthāraṃ idhānethā’’ti mahāliñceva licchaviṃ purohitaputtañca pahiṇiṃsu. Te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā, ‘‘mahārāja, satthāraṃ amhākaṃ nagaraṃ pesethā’’ti yāciṃsu. Rājā ‘‘tumheva jānāthā’’ti na sampaṭicchi. Te bhagavantaṃ upasaṅkamitvā vanditvā yāciṃsu – ‘‘bhante, vesāliyaṃ tīṇi bhayāni uppannāni, tāni tumhesu āgatesu vūpasamissanti, etha, bhante, gacchāmā’’ti. Satthā tesaṃ vacanaṃ sutvā āvajjento ‘‘vesāliyaṃ ratanasutte (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) vutte sā rakkhā cakkavāḷānaṃ koṭisatasahassaṃ pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, tāni ca bhayāni vūpasamissantī’’ti ñatvā tesaṃ vacanaṃ sampaṭicchi.

The residents of Vesālī prepared a great gift and, after informing King Bimbisāra, sent Mahāli the Licchavi and the son of the royal chaplain, saying, “Bring the Teacher here.” They went, presented the gift to the king, reported the matter, and requested, “Great king, please send the Teacher to our city.” The king, saying, “You yourselves know,” did not consent. They then approached the Blessed One, paid homage, and pleaded, “Venerable sir, three fears have arisen in Vesālī. They will be pacified when you arrive. Please, venerable sir, let us go.” Hearing their words, the Teacher reflected and knew: “When the Ratana Sutta is recited in Vesālī, its protection will spread throughout a hundred thousand koṭis of world-systems. At the conclusion of the sutta, eighty-four thousand beings will attain realization of the Dhamma, and those fears will be pacified.” Knowing this, he consented to their request.

Rājā bimbisāro ‘‘satthārā kira vesāligamanaṃ sampaṭicchita’’nti sutvā nagare ghosanaṃ kāretvā satthāraṃ upasaṅkamitvā ‘‘kiṃ, bhante, vesāligamanaṃ sampaṭicchita’’nti pucchitvā ‘‘āma, mahārājā’’ti vutte ‘‘tena hi, bhante, āgametha, tāva maggaṃ paṭiyādessāmī’’ti vatvā rājagahassa ca gaṅgāya ca antare pañcayojanabhūmiṃ samaṃ kāretvā yojane yojane vihāraṃ patiṭṭhāpetvā satthu gamanakālaṃ ārocesi. Satthā pañcahi bhikkhusatehi saddhiṃ maggaṃ paṭipajji. Rājā yojanantare jaṇṇumattena odhinā pañcavaṇṇāni pupphāni okirāpetvā dhajapaṭākakadalīādīni ussāpetvā bhagavato chattātichattaṃ katvā dve setacchattāni ekamekassa bhikkhuno ekamekaṃ setacchattaṃ upari dhāretvā saparivāro pupphagandhādīhi pūjaṃ karonto satthāraṃ ekekasmiṃ vihāre vasāpetvā mahādānādīni datvā pañcahi divasehi gaṅgātīraṃ pāpetvā tattha [Pg.275] nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi – ‘‘maggaṃ paṭiyādetvā satthu paccuggamanaṃ karontū’’ti. Te ‘‘diguṇaṃ pūjaṃ karissāmā’’ti vesāliyā ca gaṅgāya ca antare tiyojanabhūmiṃ samaṃ kāretvā bhagavato catūhi setacchattehi ekamekassa bhikkhuno dvīhi dvīhi setacchattehi chattātichattāni sajjetvā pūjaṃ kurumānā āgantvā gaṅgātīre aṭṭhaṃsu. Bimbisāro dve nāvā saṅghāṭetvā maṇḍapaṃ kāretvā pupphadāmādīhi alaṅkārāpetvā sabbaratanamayaṃ buddhāsanaṃ paññāpesi. Bhagavā tasmiṃ nisīdi. Bhikkhūpi nāvaṃ abhiruhitvā bhagavantaṃ parivāretvā nisīdiṃsu. Rājā anugacchanto galappamāṇaṃ udakaṃ otaritvā ‘‘yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī’’ti vatvā nāvaṃ uyyojetvā nivatti. Satthā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmaṃ pāpuṇi.

King Bimbisāra, upon hearing, “It is said the Teacher has accepted the journey to Vesālī,” had a proclamation made in the city. He then approached the Teacher and asked, “Venerable sir, have you accepted the journey to Vesālī?” When the reply was, “Yes, great king,” he said, “In that case, venerable sir, please wait while I first prepare the road.” Having said this, he had the five-yojana stretch of land between Rājagaha and the Ganges leveled, had a monastery established at every yojana, and then informed the Teacher of the time for departure. The Teacher set out on the road with five hundred monks. The king had flowers of five colors scattered on sand spread knee-deep along the yojana-long stretches, had banners, flags, banana trees, and so on erected, prepared a tiered parasol and two white parasols for the Blessed One, and had a single white parasol held over each monk. With his retinue, making offerings of flowers, perfumes, and so on, he had the Teacher reside in each monastery, gave great alms and other gifts, and in five days brought him to the bank of the Ganges. There, while adorning a boat, he sent a message to the people of Vesālī: “Prepare the road and come to meet the Teacher.” They, thinking, “We will make double the offerings,” had the three-yojana stretch of land between Vesālī and the Ganges leveled. They prepared tiered parasols—four white parasols for the Blessed One and two white parasols for each monk—and, making their offerings, they came and stood on the bank of the Ganges. Bimbisāra joined two boats, had a pavilion made, had it decorated with flower garlands and so on, and had a Buddha-seat made of all kinds of jewels prepared. The Blessed One sat upon it. The monks also boarded the boat, surrounded the Blessed One, and sat down. The king, following, descended into the water up to his neck and said, “Venerable sir, until the Blessed One returns, I will remain right here on the bank of the Ganges.” Having said this, he sent the boat off and turned back. The Teacher, having traveled a distance of about a yojana on the Ganges, reached the border of the Vesālians.

Licchavīrājāno satthāraṃ paccuggantvā galappamāṇaṃ udakaṃ otaritvā nāvaṃ tīraṃ upanetvā satthāraṃ nāvāto otārayiṃsu. Satthārā otaritvā tīre akkantamatteyeva mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. Sabbattha jaṇṇuppamāṇaūruppamāṇakaṭippamāṇādīni udakāni sandantāni sabbakuṇapāni gaṅgaṃ pavesayiṃsu, parisuddho bhūmibhāgo ahosi. Licchavīrājāno satthāraṃ yojane yojane vasāpetvā mahādānaṃ datvā diguṇaṃ pūjaṃ karontā tīhi divasehi vesāliṃ nayiṃsu. Sakko devarājā devagaṇaparivuto āgamāsi, mahesakkhānaṃ devānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. Satthā sāyaṃ nagaradvāre ṭhatvā ānandattheraṃ āmantesi – ‘‘imaṃ, ānanda, ratanasuttaṃ uggaṇhitvā licchavīkumārehi saddhiṃ vicaranto vesāliyā tiṇṇaṃ pākārānaṃ antare parittaṃ karohī’’ti.

The Licchavi kings went forth to meet the Teacher, waded into water up to their necks, brought the boat to the shore, and helped the Teacher disembark. Just as the Teacher stepped ashore, a great cloud arose and poured down a lotus-rain. Everywhere, water flowed knee-deep, thigh-deep, and waist-deep, carrying all the corpses into the Ganges, and the surface of the ground became pure. The Licchavi kings, having the Teacher reside at every yojana, gave great alms and performed double the offerings, bringing him to Vesālī in three days. Sakka, king of the devas, arrived surrounded by his host of devas, and at the gathering of these mighty devas, most of the non-human beings fled. In the evening, the Teacher stood at the city gate and addressed the Venerable Ānanda: “Ānanda, learn this Ratana Sutta and, while wandering with the Licchavi princes, perform the protective recitation between the three ramparts of Vesālī.”

Thero satthārā dinnaṃ ratanasuttaṃ uggaṇhitvā satthu selamayapattena udakaṃ ādāya nagaradvāre ṭhito paṇidhānato paṭṭhāya tathāgatassa dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo pañca mahāpariccāge lokatthacariyā ñātatthacariyā buddhatthacariyāti tisso cariyāyo pacchimabhave gabbhavokkantiṃ jātiṃ abhinikkhamanaṃ padhānacariyaṃ bodhipallaṅke māravijayaṃ sabbaññutaññāṇapaṭivedhaṃ dhammacakkapavattanaṃ [Pg.276] navalokuttaradhammeti sabbepime buddhaguṇe āvajjetvā nagaraṃ pavisitvā tiyāmarattiṃ tīsu pākārantaresu parittaṃ karonto vicari. Tena ‘‘yaṃkiñcī’’ti vuttamatteyeva uddhaṃ khittaudakaṃ amanussānaṃ upari pati. ‘‘Yānīdha bhūtānī’’ti gāthākathanato paṭṭhāya rajatavaṭaṃsakā viya udakabindūni ākāsena gantvā gilānamanussānaṃ upari patiṃsu. Tāvadeva vūpasantarogā manussā uṭṭhāyuṭṭhāya theraṃ parivāresuṃ. ‘‘Yaṃkiñcī’’ti vuttapadato paṭṭhāya pana udakaphusitehi phuṭṭhaphuṭṭhā sabbe apalāyantā saṅkārakūṭabhittipadesādinissitā amanussā tena tena dvārena palāyiṃsu. Dvārāni anokāsāni ahesuṃ. Te okāsaṃ alabhantā pākāraṃ bhinditvāpi palāyiṃsu.

The elder, having learned the Ratana Sutta given by the Teacher, took water in the Teacher’s stone bowl and, standing at the city gate, reflected on all these qualities of the Buddha, beginning from his aspiration: the thirty perfections of the Tathāgata—the ten perfections, the ten higher perfections, and the ten supreme perfections; the five great renunciations; the threefold conduct for the welfare of the world, for the welfare of relatives, and for the attainment of Buddhahood; and in his final existence, the descent into the womb, the birth, the great renunciation, the practice of striving, the victory over Māra at the Bodhi-throne, the penetration to the knowledge of omniscience, the turning of the Wheel of Dhamma, and the nine transcendent Dhammas. Having reflected on all these qualities of the Buddha, he entered the city and wandered for the three watches of the night, performing the protective recitation between the three ramparts. As soon as he uttered the words “Yaṃ kiñci,” the water he cast upwards fell upon the non-human beings. From the recitation of the verse “Yānīdha bhūtāni,” drops of water like silver pendants went through the air and fell upon the sick humans. Instantly, their illnesses were quelled, and the people rose up and surrounded the elder. Then, from the utterance of the words “Yaṃ kiñci,” all the non-human beings who were not fleeing but were clinging to rubbish heaps, the bases of walls, and other such places, were touched by the splashes of water and fled through this gate and that. The gates became too crowded. Unable to find an exit, they even broke through the ramparts and fled.

Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi upalimpetvā upari suvaṇṇatārakādivicittaṃ vitānaṃ bandhitvā buddhāsanaṃ paññāpetvā satthāraṃ ānesi. Satthā paññatte āsane nisīdi. Bhikkhusaṅghopi licchavīgaṇopi satthāraṃ parivāretvā nisīdi. Sakko devarājā devagaṇaparivuto patirūpe okāse aṭṭhāsi. Theropi sakalanagaraṃ anuvicaritvā vūpasantarogena mahājanena saddhiṃ āgantvā satthāraṃ vanditvā nisīdi. Satthā parisaṃ oloketvā tadeva ratanasuttaṃ abhāsi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Evaṃ punadivasepīti sattāhaṃ tadeva ratanasuttaṃ desetvā sabbabhayānaṃ vūpasantabhāvaṃ ñatvā licchavīgaṇaṃ āmantetvā vesālito nikkhami. Licchavīrājāno diguṇaṃ sakkāraṃ karontā puna tīhi divasehi satthāraṃ gaṅgātīraṃ nayiṃsu.

The great multitude, in the middle of the city, anointed the assembly hall with all kinds of perfumes, hung above it a canopy adorned with golden stars and so forth, prepared the Buddha's seat, and brought the Teacher. The Teacher sat on the prepared seat. The community of monks and the assembly of Licchavis also sat surrounding the Teacher. Sakka, the king of devas, surrounded by a host of devas, stood in a suitable place. The Elder also, having wandered through the entire city, came with the great multitude whose diseases had subsided, paid homage to the Teacher, and sat down. The Teacher, having looked upon the assembly, recited that very Ratana Sutta. At the end of the discourse, the realization of the Dhamma occurred for eighty-four thousand beings. Thus, on the next day also, and so for seven days, having taught that very Ratana Sutta and knowing that all fears had subsided, he addressed the assembly of Licchavis and departed from Vesālī. The Licchavi kings, making double the offerings, in three days brought the Teacher to the bank of the Gaṅgā.

Gaṅgāya nibbattanāgarājāno cintesuṃ – ‘‘manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karomā’’ti. Te suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye pallaṅke paññāpetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā, ‘‘bhante, amhākampi anuggahaṃ karothā’’ti attano attano nāvaṃ abhiruhaṇatthāya satthāraṃ yāciṃsu. ‘‘Manussā ca nāgā ca tathāgatassa pūjaṃ karonti, mayaṃ pana kiṃ na karomā’’ti bhūmaṭṭhakadevepi ādiṃ katvā yāva akaniṭṭhabrahmalokā sabbe devā sakkāraṃ kariṃsu. Tattha nāgā yojanikāni chattātichattāni ukkhipiṃsu. Evaṃ heṭṭhā nāgā [Pg.277] bhūmitale rukkhagacchapabbatādīsu bhūmaṭṭhakā devatā, antalikkhe ākāsaṭṭhadevāti nāgabhavanaṃ ādiṃ katvā cakkavāḷapariyantena yāva brahmalokā chattātichattāni ussāpitāni ahesuṃ. Chattantaresu dhajā, dhajantaresu paṭākā, tesaṃ antarantarā pupphadāmavāsacuṇṇadhumādīhi sakkāro ahosi. Sabbalaṅkārapaṭimaṇḍitā devaputtā chaṇavesaṃ gahetvā ugghosayamānā ākāse vicariṃsu. Tayo eva kira samāgamā mahantā ahesuṃ – yamakapāṭihāriyasamāgamo devorohaṇasamāgamo ayaṃ gaṅgorohaṇasamāgamoti.

The nāga kings dwelling in the Gaṅgā thought: 'Humans make offerings to the Tathāgata; why should we not do so?' They created boats made of gold, silver, and gems, prepared couches of gold, silver, and gems, made the water covered with five-colored lotuses, and requested the Teacher, 'Venerable Sir, please grant us your favor,' asking him to board their respective boats. 'Humans and nāgas pay homage to the Tathāgata; why then should we not do so?'—thus, beginning with the earth-bound devas up to the Akaniṭṭha Brahmā world, all the devas made offerings. There, the nāgas raised parasols upon parasols a yojana in size. Thus, below, the nāgas; on the earth's surface among trees, plants, mountains and so on, the earth-bound devas; and in the sky, the sky-dwelling devas—thus, beginning from the nāga abode up to the Brahmā world, to the very limit of the Cakkavāḷa, parasols upon parasols were raised. Between the parasols were banners, and between the banners were flags. In the spaces between them, offerings were made with flower garlands, perfumed powders, incense smoke, and so forth. The sons of the devas, adorned with all ornaments, took on a festive guise and roamed the sky, proclaiming praises. Indeed, it is said that three gatherings were great: the gathering at the Twin Miracle, the gathering at the Descent from the Deva World, and this gathering at the descent to the Gaṅgā.

Paratīre bimbisāropi licchavīhi katasakkārato diguṇaṃ sakkāraṃ sajjetvā bhagavato āgamanaṃ udikkhamāno aṭṭhāsi. Satthā gaṅgāya ubhosu passesu rājūnaṃ mahantaṃ pariccāgaṃ oloketvā nāgādīnañca ajjhāsayaṃ viditvā ekekāya nāvāya pañcapañcabhikkhusataparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. So ekekassa setacchattassa ceva kapparukkhassa ca pupphadāmassa ca heṭṭhā nāgagaṇaparivuto nisinno hoti. Bhūmaṭṭhakadevatādīsupi ekekasmiṃ okāse saparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. Evaṃ sakalacakkavāḷagabbhe ekālaṅkāre ekussave ekachaṇeyeva ca jāte satthā nāgānamanuggahaṃ karonto ekaṃ ratananāvaṃ abhiruhi. Bhikkhūsupi ekeko ekekameva abhiruhi. Nāgarājāno buddhappamukhaṃ bhikkhusaṅghaṃ nāgabhavanaṃ pavesetvā sabbarattiṃ satthu santike dhammakathaṃ sutvā dutiyadivase dibbena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisiṃsu. Satthā anumodanaṃ katvā nāgabhavanā nikkhamitvā sakalacakkavāḷadevatāhi pūjiyamāno pañcahi nāvāsatehi gaṅgānadiṃ atikkami.

On the other shore, King Bimbisāra also, having prepared offerings double those made by the Licchavis, stood awaiting the arrival of the Blessed One. The Teacher, observing the great generosity of the kings on both banks of the Gaṅgā and knowing the inclination of the nāgas and others, created for each boat a single manifested Buddha with a retinue of five hundred monks. Each one was seated beneath a white parasol, a celestial tree, and a flower garland, surrounded by a host of nāgas. Among the earth-bound devas and others also, in each and every place, he created a single manifested Buddha with his retinue. Thus, when the entire Cakkavāḷa-sphere had become a single adornment, a single festival, and a single celebration, the Teacher, showing favor to the nāgas, boarded one jeweled boat. Among the monks also, each one boarded a single boat. The nāga kings, having led the community of monks headed by the Buddha into the nāga abode, listened to a Dhamma discourse in the Teacher's presence for the entire night. On the second day, they served the community of monks headed by the Buddha with celestial food, both hard and soft. The Teacher, having given the anumodanā, departed from the nāga abode and, being honored by the devas of the entire Cakkavāḷa, crossed the river Gaṅgā with five hundred boats.

Rājā paccuggantvā satthāraṃ nāvāto otāretvā āgamanakāle licchavīti katasakkārato diguṇaṃ sakkāraṃ katvā purimanayeneva pañcahi divasehi rājagahaṃ abhinesi. Dutiyadivase bhikkhū piṇḍapātapaṭikkantā sāyanhasamaye dhammasabhāyaṃ sannisinnā kathaṃ samuṭṭhāpesuṃ – ‘‘aho buddhānaṃ mahānubhāvo, aho satthari devamanussānaṃ pasādo, gaṅgāya nāma orato [Pg.278] ca pārato ca aṭṭhayojane magge buddhagatena pasādena rājūhi samatalaṃ bhūmiṃ katvā vālukā okiṇṇā, jaṇṇumattena odhinā nānāvaṇṇāni pupphāni santhatāni, gaṅgāya udakaṃ nāgānubhāvena pañcavaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanā chattātichattāni ussāpitāni, sakalacakkavāḷagabbhaṃ ekālaṅkāraṃ ekussavaṃ viya jāta’’nti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, esa pūjāsakkāro mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena. Atīte pana appamattakapariccāgānubhāvena nibbatto’’ti vatvā bhikkhūhi yācito atītaṃ āhari.

The king went forth to meet him, helped the Teacher down from the boat, and having made offerings double those made by the Licchavis, in the same way as before, led him to Rājagaha in five days. On the second day, the monks, having returned from their alms-round, assembled in the Dhamma hall in the evening and raised this topic of conversation: 'Ah, the great power of the Buddhas! Ah, the faith of devas and humans in the Teacher! On the path of eight yojanas along the Gaṅgā, from this shore to the far shore, due to faith in the Buddha, the kings made the ground level, scattered sand, and spread flowers of various colors knee-deep. By the power of the nāgas, the water of the Gaṅgā was covered with five-colored lotuses. Up to the Akaniṭṭha abode, parasols upon parasols were raised. The entire Cakkavāḷa-sphere became like a single adornment, a single festival!' The Teacher arrived and asked, 'Monks, for what topic of conversation are you now assembled?' When it was said, 'For this topic,' he replied, 'Monks, this homage and these offerings did not arise from my power as a Buddha, nor did they arise from the power of nāgas, devas, and brahmās. Rather, in the past, they arose from the power of a small act of generosity.' And being requested by the monks, he related a story of the past.

Atīte takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. Tassa putto susīmo nāma māṇavo soḷasavassuddesiko ekadivasaṃ pitaraṃ upasaṅkamitvā āha – ‘‘icchāmahaṃ, tāta, bārāṇasiṃ gantvā mante ajjhāyitu’’nti. Atha naṃ pitā āha – ‘‘tena hi, tāta, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā adhīyassū’’ti. So ‘‘sādhū’’ti paṭissuṇitvā anupubbena bārāṇasiṃ gantvā taṃ brāhmaṇaṃ upasaṅkamitvā pitarā pahitabhāvamācikkhi. Atha naṃ so ‘‘sahāyakassa me putto’’ti sampaṭicchitvā paṭipassaddhadarathaṃ bhaddakena divasena mante vācetumārabhi. So lahuñca gaṇhanto bahuñca gaṇhanto attano uggahituggahitaṃ suvaṇṇabhājane pakkhittasīhatelamiva avinassamānaṃ dhārento na cirasseva ācariyassa sammukhato uggaṇhitabbaṃ sabbaṃ uggaṇhitvā sajjhāyaṃ karonto attano uggahitasippassa ādimajjhameva passati, no pariyosānaṃ.

In the past, there was a brahmin named Saṅkha in Takkasilā. His son, a young man named Susīma, who was sixteen years old, approached his father one day and said, "Father, I wish to go to Bārāṇasī to study the Vedas." Then his father said to him, "Very well, my son, a certain brahmin is my friend. Go to him and study." He agreed, saying, "Very well," and in due course made his way to Bārāṇasī. Approaching that brahmin, he explained that he had been sent by his father. Then the brahmin, recognizing him as the son of his friend, welcomed him and, after his travel weariness was allayed, began to teach him the Vedas on an auspicious day. Susīma, learning quickly and grasping much, retained what he had learned like lion's oil poured into a golden vessel—never spoiling. Before long, he had mastered everything that could be learned directly from his teacher. While reciting what he had learned, he saw only the beginning and middle of the knowledge he had acquired, but not the end.

So ācariyaṃ upasaṅkamitvā ‘‘ahaṃ imassa sippassa ādimajjhameva passāmi, no pariyosāna’’nti vatvā ācariyena ‘‘ahampi, tāta, na passāmī’’ti vutte ‘‘atha ko, ācariya, pariyosānaṃ jānātī’’ti pucchitvā ‘‘ime, tāta, isayo isipatane viharanti, te jāneyyuṃ, tesaṃ santikaṃ upasaṅkamitvā pucchassū’’ti ācariyena vutte paccekabuddhe upasaṅkamitvā pucchi – ‘‘tumhe kira pariyosānaṃ jānāthā’’ti? ‘‘Āma, jānāmā’’ti. ‘‘Tena hi me ācikkhathā’’ti? ‘‘Na mayaṃ apabbajitassa ācikkhāma. Sace te pariyosānenattho, pabbajassū’’ti. So ‘‘sādhū’’ti sampaṭicchitvā [Pg.279] tesaṃ santike pabbaji. Athassa te ‘‘idaṃ tāva sikkhassū’’ti vatvā ‘‘evaṃ te nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhiṃsu. So tattha sikkhanto upanissayasampannattā nacirasseva paccekasambodhiṃ abhisambujjhitvā sakalabārāṇasinagare gaganatale puṇṇacando viya pākaṭo lābhaggayasaggappatto ahosi, so appāyukasaṃvattanikassa kammassa katattā na cirasseva parinibbāyi. Athassa paccekabuddhā ca mahājano ca sarīrakiccaṃ katvā dhātuyo ca gahetvā nagaradvāre thūpaṃ kāresuṃ.

He approached his teacher and said, "I see only the beginning and middle of this knowledge, not the end." When the teacher said, "I too, dear son, do not see it," he asked, "Then who, teacher, knows the end?" When the teacher said, "These sages, dear son, dwell at Isipatana. They might know. Go to them and ask," he approached the Paccekabuddhas and asked, "Is it true that you know the end?" They replied, "Yes, we know." He said, "Then please explain it to me." They answered, "We do not explain it to one who is not ordained. If you have need of the end, become ordained." He accepted, saying, "Very well," and was ordained in their presence. Then they, having said, "First, train in this," instructed him in the proper conduct by the method beginning with, "This is how you should wear the lower robe, this is how you should wear the upper robe." Training there, due to being endowed with the supporting conditions, he soon awakened to Paccekabodhi. Like the full moon in the sky, he became renowned throughout the entire city of Bārāṇasī, attaining the peak of gain and fame. But because of having done kamma that leads to a short life, he soon attained Parinibbāna. Then the Paccekabuddhas and the great multitude performed the funeral rites, collected the relics, and had a stupa built at the city gate.

Saṅkhopi brāhmaṇo ‘‘putto me ciraṃ gato, pavattimassa jānissāmī’’ti taṃ daṭṭhukāmo takkasilāto nikkhamitvā anupubbena bārāṇasiṃ patvā mahājanakāyaṃ sannipatitaṃ disvā ‘‘addhā imesu ekopi me puttassa pavattiṃ jānissatī’’ti upasaṅkamitvā pucchi – ‘‘susīmo nāma māṇavo idhāgami, api nu kho tassa pavattiṃ jānāthā’’ti? ‘‘Āma, brāhmaṇa, jānāma, asukassa brāhmaṇassa santike tayo vede sajjhāyitvā pabbajitvā paccekasambodhiṃ sacchikatvā parinibbuto, ayamassa thūpo patiṭṭhāpito’’ti. So bhūmiṃ hatthena paharitvā roditvā kanditvā taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ āharitvā cetiyaṅgaṇe ākiritvā kamaṇḍaluto udakena paripphositvā vanapupphehi pūjaṃ katvā sāṭakena paṭākaṃ āropetvā thūpassa upari attano chattakaṃ bandhitvā pakkāmi.

The Brahmin Saṅkha too, thinking, “My son has been gone a long time; I shall find out news of him,” and desiring to see him, set out from Takkasilā and in due course reached Bārāṇasī. Seeing a great crowd of people gathered, he thought, “Surely among these people, someone will know news of my son.” Approaching them, he asked, “A young man named Susīma came here; do you indeed know any news of him?” They replied, “Yes, Brahmin, we know. After studying the three Vedas in the presence of a certain Brahmin, he became ordained, realized Paccekabodhi, and attained Parinibbāna. This stupa of his has been established.” Striking the ground with his hand, he wept and lamented. Then he went to the stupa courtyard, cleared away the grass, brought sand in his upper garment and scattered it in the stupa courtyard, sprinkled water from his water pot, made an offering with forest flowers, raised a banner with his garment, and tied his own parasol atop the stupa before departing.

Satthā idaṃ atītaṃ āharitvā ‘‘tadā, bhikkhave, ahaṃ saṅkho brāhmaṇo ahosiṃ. Mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vihatakhāṇukakaṇṭakaṃ katvā suddhaṃ samatalaṃ kariṃsu. Mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. Mayā tattha vanakusumehi pūjā katā, tassa me nissandena aṭṭhayojanamagge nānāvaṇṇāni pupphāni okiṇṇāni, ekayojanaṭṭhāne gaṅgāya udakaṃ pañcavaṇṇehi padumehi sañchannaṃ. Mayā tattha kamaṇḍaluudakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. Mayā tattha paṭākā, āropitā, chattakañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā dhajapaṭākachattātichattādīhi sakalacakkavāḷagabbhaṃ ekussavaṃ viya [Pg.280] jātaṃ. Iti kho, bhikkhave, esa pūjāsakkāro mayhaṃ neva buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, atīte pana appamattakapariccāgānubhāvenā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

The Teacher, bringing forth this past story, said, “Monks, at that time I was the Brahmin Saṅkha. By me, the grass in the courtyard of the Paccekabuddha Susīma’s stupa was cleared. As a consequence of that kamma of mine, they made the eight-yojana road cleared of stumps and thorns, clean, and level. By me, sand was scattered there; as a consequence of that kamma of mine, they scattered sand along the eight-yojana road. By me, an offering was made there with forest flowers; as a consequence of that kamma of mine, flowers of various colors were scattered along the eight-yojana road, and in a one-yojana area, the water of the Ganges was covered with five-colored lotuses. By me, the ground was sprinkled there with water from my water pot; as a consequence of that kamma of mine, a rain of lotuses fell in Vesālī. By me, a banner was raised and a parasol was tied there; as a consequence of that kamma of mine, up to the Akaniṭṭha realm, the entire world-sphere became like a single festival, with banners, flags, parasols, tiered parasols, and so on. Thus, monks, this honor and veneration did not arise for me through the power of a Buddha, nor through the power of nāgas, devas, or Brahmās, but it arose through the power of a small offering made in the past.” Having said this, while teaching the Dhamma, he spoke this verse:

290.

290.

‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;

Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukha’’nti.

If by giving up a measured pleasure, one might see an abundant pleasure, the wise person should give up the measured pleasure, seeing the abundant pleasure.

Tattha mattāsukhapariccāgāti mattāsukhanti pamāṇayuttakaṃ parittasukhaṃ vuccati, tassa pariccāgena. Vipulaṃ sukhanti uḷāraṃ sukhaṃ nibbānasukhaṃ vuccati, taṃ ce passeyyāti attho. Idaṃ vuttaṃ hoti – ekañhi bhojanapātiṃ sajjāpetvā bhuñjantassa mattāsukhaṃ nāma uppajjati, taṃ pana pariccajitvā uposathaṃ vā karontassa dānaṃ vā dadantassa vipulaṃ uḷāraṃ nibbānasukhaṃ nāma nibbattati. Tasmā sace evaṃ tassa mattāsukhassa pariccāgā vipulaṃ sukhaṃ passati, athetaṃ vipulaṃ sukhaṃ sammā passanto paṇḍito taṃ mattāsukhaṃ cajeyyāti.

Therein, regarding 'by abandoning a measured pleasure': 'a measured pleasure' refers to a limited, quantifiable pleasure, and 'by abandoning' means by giving that up. 'An abundant pleasure' refers to the supreme pleasure, the bliss of Nibbāna. The meaning is, 'if one should see that.' This is what is meant: for one who, having had a single bowl of food prepared, eats it, a so-called measured pleasure arises. But having abandoned that, for one who observes the Uposatha or gives a gift, an abundant, supreme pleasure—the so-called bliss of Nibbāna—is generated. Therefore, if one thus sees an abundant pleasure arising from the abandoning of that measured pleasure, then a wise person, rightly seeing this abundant pleasure, should abandon that measured pleasure.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Attanopubbakammavatthu paṭhamaṃ.

The First Story: Concerning One's Own Prior Kamma.

2. Kukkuṭaaṇḍakhādikāvatthu

2. The Story of the Eater of Hen's Eggs

Paradukkhūpadhānenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ kukkuṭaaṇḍakhādikaṃ ārabbha kathesi.

“By inflicting suffering on others…”—the Teacher, while dwelling at Jetavana, spoke this Dhamma discourse concerning a certain woman who ate hen's eggs.

Sāvatthiyā kira avidūre paṇḍuraṃ nāma eko gāmo, tattheko kevaṭṭo vasati. So sāvatthiṃ gacchanto aciravatiyaṃ kacchapaaṇḍāni disvā tāni ādāya sāvatthiṃ gantvā ekasmiṃ gehe pacāpetvā khādanto tasmiṃ gehe kumārikāyapi ekaṃ aṇḍaṃ adāsi. Sā taṃ khāditvā tato paṭṭhāya aññaṃ khādanīyaṃ nāma na icchi. Athassā mātā kukkuṭiyā vijātaṭṭhānato ekaṃ aṇḍaṃ gahetvā adāsi. Sā taṃ khāditvā rasataṇhāya baddhā tato paṭṭhāya sayameva kukkuṭiyā aṇḍāni gahetvā khādati. Kukkuṭī vijātavijātakāle taṃ attano aṇḍāni gahetvā [Pg.281] khādantiṃ disvā tāya upaddutā āghātaṃ bandhitvā ‘‘ito dāni cutā yakkhinī hutvā tava jātadārake khādituṃ samatthā hutvā nibbatteyya’’nti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. Itarāpi kālaṃ katvā tattheva kukkuṭī hutvā nibbatti. Kukkuṭī aṇḍāni vijāyi, majjārī āgantvā tāni khāditvā dutiyampi tatiyampi khādiyeva. Kukkuṭī ‘‘tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsi, ito cutā saputtakaṃ taṃ khādituṃ labheyya’’nti patthanaṃ katvā tato cutā dīpinī hutvā nibbatti. Itarāpi kālaṃ katvā migī hutvā nibbatti. Tassā vijātakāle dīpinī āgantvā taṃ saddhiṃ puttehi khādi. Evaṃ khādantā pañcasu attabhāvasatesu aññamaññassa dukkhaṃ uppādetvā avasāne ekā yakkhinī hutvā nibbatti, ekā sāvatthiyaṃ kuladhītā hutvā nibbatti. Ito paraṃ ‘‘na hi verena verānī’’ti (dha. pa. 5) gāthāya vuttanayeneva veditabbaṃ. Idha pana satthā ‘‘verañhi averena upasammati, no verenā’’ti vatvā ubhinnampi dhammaṃ desento imaṃ gāthamāha –

It is said that not far from Sāvatthī there was a village named Paṇḍura, where a certain fisherman lived. While going to Sāvatthī, he saw turtle eggs by the Aciravatī River. Taking them, he went to Sāvatthī and had them cooked in a certain house. As he was eating them, he gave one egg to a young girl of that house. After eating it, from then on she desired no other so-called food. Then her mother took an egg from the hen's laying place and gave it to her. After eating it, she became bound by craving for the taste and from then on began taking the hen’s eggs herself to eat. When the hen saw her taking and eating its eggs at the time of laying, it was oppressed by her and, forming a grudge, made an aspiration: 'Now, having passed away from here, may I be reborn as a yakkhiṇī capable of devouring your born children!' Having died, it was reborn as a female cat in that very house. The other also died and was reborn there as a hen. The hen laid eggs, and the cat came and ate them; it ate them a second and a third time. The hen made an aspiration: 'Having eaten my eggs three times, now you want to eat me too. Having passed away from here, may I get to eat you along with your offspring!' Having passed away from that existence, she was reborn as a leopardess. The other also died and was reborn as a doe. At the time the doe gave birth, the leopardess came and devoured her together with her fawns. Thus, having caused suffering to each other for five hundred existences, in the end one was reborn as a yakkhiṇī, and one was reborn as a daughter of a good family in Sāvatthī. From this point on, it should be understood in the manner stated in the verse, 'For hatreds are never appeased by hatred...' (Dhp 5). But here, the Teacher, saying, 'For hatred is appeased by non-hatred, not by hatred,' and teaching the Dhamma to both, spoke this verse:

291.

291.

‘‘Paradukkhūpadhānena, attano sukhamicchati;

Verasaṃsaggasaṃsaṭṭho, verā so na parimuccatī’’ti.

“One who seeks one's own happiness by inflicting suffering on others, being entangled in the bonds of enmity, is not freed from enmity.”

Tattha paradukkhūpadhānenāti parasmiṃ dukkhūpadhānena, parassa dukkhuppādanenāti attho. Verasaṃsaggasaṃsaṭṭhoti yo puggalo akkosanapaccakkosanapaharaṇapaṭiharaṇādīnaṃ vasena aññamaññaṃ katena verasaṃsaggena saṃsaṭṭho. Verā so na parimuccatīti niccakālaṃ veravasena dukkhameva pāpuṇātīti attho.

Herein, `paradukkhūpadhānena` (by inflicting suffering on others) means by inflicting suffering on another, that is, by causing suffering to another. `Verasaṃsaggasaṃsaṭṭho` (entangled in the bonds of enmity) refers to a person who is entangled in the association of enmity formed through mutual abuse, reciprocal abuse, striking, and counter-striking, and the like. `Verā so na parimuccati` (is not freed from enmity) means that such a person continually attains only suffering by way of enmity.

Desanāvasāne yakkhinī saraṇesu patiṭṭhāya pañca sīlāni samādiyitvā verato mucci, itarāpi sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the yakkhiṇī was established in the refuges, undertook the five precepts, and was freed from enmity. The other was also established in the fruit of stream-entry. The Dhamma discourse was beneficial for those who had assembled.

Kukkuṭaaṇḍakhādikāvatthu dutiyaṃ.

The Second Story: The Eater of Hen's Eggs.

3. Bhaddiyabhikkhuvatthu

3. The Story of the Bhaddiya Monks

Yañhi [Pg.282] kiccanti imaṃ dhammadesanaṃ satthā bhaddiyaṃ nissāya jātiyāvane viharanto bhaddiye bhikkhū ārabbha kathesi.

While dwelling in the Jātiyā Grove near Bhaddiya, the Teacher spoke this Dhamma teaching beginning with 'Yañhi kiccaṃ,' concerning the monks of Bhaddiya.

Te kira pādukamaṇḍane uyyuttā ahesuṃ. Yathāha – ‘‘tena kho pana samayena bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi, muñjapādukaṃ karontipi kārāpentipi, pabbajapādukaṃ hintālapādukaṃ kamalapādukaṃ kambalapādukaṃ karontipi kārāpentipi, riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña’’nti (mahāva. 251). Bhikkhū tesaṃ tathākaraṇabhāvaṃ jānitvā ujjhāyitvā satthu ārocesuṃ. Satthā te bhikkhū garahitvā, ‘‘bhikkhave, tumhe aññena kiccena āgatā aññasmiṃyeva kicce uyyuttā’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

It is said that they were intent on embellishing footwear. As it is said: “At that time, the Bhaddiya monks lived devoted to various kinds of embellishment of footwear, both making and having made grass sandals, muñja-grass sandals, bark sandals, hintāla-palm sandals, lotus sandals, and woolen sandals. They abandoned recitation, interrogation, higher virtue, higher mind, and higher wisdom” (Mahāva. 251). Other monks, having learned of their behavior, complained and reported it to the Teacher. The Teacher, rebuking those monks, said, “Monks, you have come for one purpose, but are intent on quite another purpose,” and while teaching the Dhamma, spoke these verses:

292.

292.

‘‘Yañhi kiccaṃ apaviddhaṃ, akiccaṃ pana karīyati;

Unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā.

What should be done is cast aside, while what should not be done is done; for those who are haughty and heedless, their taints increase.

293.

293.

‘‘Yesañca susamāraddhā, niccaṃ kāyagatā sati;

Akiccaṃ te na sevanti, kicce sātaccakārino;

Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā’’ti.

But for those whose mindfulness directed to the body is always well-established, they do not engage in what is not a duty, and are persevering in their duties. For those who are mindful and clearly comprehending, their taints come to an end.

Tattha yañhi kiccanti bhikkhuno hi pabbajitakālato paṭṭhāya aparimāṇasīlakkhandhagopanaṃ araññāvāso dhutaṅgapariharaṇaṃ bhāvanārāmatāti evamādīni kiccaṃ nāma. Imehi pana yaṃ attano kiccaṃ, taṃ apaviddhaṃ chaḍḍitaṃ. Akiccanti bhikkhuno chattamaṇḍanaṃ upāhanamaṇḍanaṃ pādukapattathālakadhammakaraṇakāyabandhanaaṃsabaddhakamaṇḍanaṃ akiccaṃ nāma. Yehi taṃ kayirati, tesaṃ mānanaḷaṃ ukkhipitvā caraṇena unnaḷānaṃ sativossaggena pamattānaṃ cattāro āsavā vaḍḍhantīti attho. Susamāraddhāti supaggahitā. Kāyagatā satīti kāyānupassanābhāvanā. Akiccanti te etaṃ chattamaṇḍanādikaṃ akiccaṃ na sevanti na karontīti attho. Kicceti pabbajitakālato paṭṭhāya kattabbe aparimāṇasīlakkhandhagopanādike karaṇīye. Sātaccakārinoti satatakārino aṭṭhitakārino. Tesaṃ satiyā avippavāsena satānaṃ sātthakasampajaññaṃ [Pg.283] sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catūhi sampajaññehi sampajānānaṃ cattāropi āsavā atthaṃ gacchanti, parikkhayaṃ abhāvaṃ gacchantīti attho.

Herein, “what is a duty” (kicca) for a monk, from the time of his ordination onwards, is guarding the immeasurable aggregate of virtue, dwelling in the forest, observing the ascetic practices, and delighting in meditation—these and similar things are called a duty. But by these monks, what was their own duty was cast aside, abandoned. “What is not a duty” (akicca) for a monk is: decorating umbrellas, decorating sandals, decorating footwear, decorating bowls and plates, decorating water-strainers, decorating waistbands, and decorating shoulder-straps—these are called a non-duty. For those by whom that is done, for those who are haughty, behaving with their pride raised like a reed, and for those who are heedless through the lapse of mindfulness, their four taints increase. This is the meaning. “Well-established” (susamāraddhā) means well-grasped. “Mindfulness directed to the body” (kāyagatā sati) means the cultivation of contemplation on the body. “They do not engage in what is not a duty” means they do not indulge in nor perform this non-duty of decorating umbrellas and so on. This is the meaning. “In what is a duty” (kicce) refers to the duties that should be performed from the time of ordination onwards, such as guarding the immeasurable aggregate of virtue and so on. “Persevering” (sātaccakārino) means constantly doing, steadfastly doing. For them, being mindful through non-separation from mindfulness, and being clearly comprehending with the four kinds of clear comprehension—namely, clear comprehension of purpose, clear comprehension of suitability, clear comprehension of the domain, and clear comprehension of non-delusion—all four taints go to cessation; they go to destruction, to non-existence. This is the meaning.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the teaching, those monks were established in Arahantship, and the Dhamma teaching was also beneficial for the assembled company.

Bhaddiyavatthu tatiyaṃ.

The Story of the Bhaddiya Monks, the Third.

4. Lakuṇḍakabhaddiyattheravatthu

4. The Story of the Elder Lakuṇḍaka Bhaddiya

Mātaranti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Mātaraṃ,' concerning the Elder Lakuṇḍaka Bhaddiya.

Ekadivasañhi sambahulā āgantukā bhikkhū satthāraṃ divāṭṭhāne nisinnaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Tasmiṃ khaṇe lakuṇḍakabhaddiyatthero bhagavato avidūre atikkamati. Satthā tesaṃ bhikkhūnaṃ cittācāraṃ ñatvā oloketvā ‘‘passatha, bhikkhave, ayaṃ bhikkhu mātāpitaro hantvā niddukkho hutvā yātī’’ti vatvā tehi bhikkhūhi ‘‘kiṃ nu kho satthā vadatī’’ti aññamaññaṃ mukhāni oloketvā saṃsayapakkhandehi, ‘‘bhante, kiṃ nāmetaṃ vadethā’’ti vutte tesaṃ dhammaṃ desento imaṃ gāthamāha –

Indeed, one day, many visiting monks approached the Teacher, who was seated in the day-quarters, paid homage to him, and sat down in a suitable place. At that moment, the Elder Lakuṇḍaka Bhaddiya was passing by not far from the Blessed One. The Teacher, knowing the course of those monks' thoughts, looked at them and said, 'Monks, look! This monk, having killed his mother and father, goes on without suffering.' When he had spoken thus, those monks, having fallen into doubt, looked at one another's faces, thinking, 'What indeed is the Teacher saying?' When they said, 'Venerable Sir, for what reason do you say this?' the Teacher, wishing to teach them the Dhamma, spoke this verse:

294.

294.

‘‘Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;

Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo’’ti.

Having slain mother and father, and two warrior kings; having destroyed a country with its attendant, the brāhmaṇa goes untroubled.

Tattha sānucaranti āyasādhakena āyuttakena sahitaṃ. Ettha hi ‘‘taṇhā janeti purisa’’nti (saṃ. ni. 1.55-57) vacanato tīsu bhavesu sattānaṃ jananato taṇhā mātā nāma. ‘‘Ahaṃ asukassa nāma rañño vā rājamahāmattassa vā putto’’ti pitaraṃ nissāya asmimānassa uppajjanato asmimāno pitā nāma. Loko viya rājānaṃ yasmā sabbadiṭṭhigatāni dve sassatucchedadiṭṭhiyo bhajanti, tasmā dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. Dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṃ nāma. Āyasādhako [Pg.284] āyuttakapuriso viya tannissito nandirāgo anucaro nāma. Anīghoti niddukkho. Brāhmaṇoti khīṇāsavo. Etesaṃ taṇhādīnaṃ arahattamaggañāṇāsinā hatattā khīṇāsavo niddukkho hutvā yātīti ayametthattho.

Therein, 'with its attendant' means together with the appointed official who brings in revenue. For here, according to the saying, 'Craving gives birth to a person' (SN 1.55), craving is called 'mother' because it gives birth to beings in the three realms of existence. Because the conceit 'I am' arises in dependence on a father—as in, 'I am the son of such and such a king or a great royal minister'—that conceit is called 'father.' Just as the populace follows a king, because all wrong views follow the two views of eternalism and annihilationism, therefore these two views of eternalism and annihilationism are called 'the two warrior kings.' The twelve sense bases, due to their extensive nature and similarity to a country, are called 'country.' Like the appointed official who brings in revenue, the delight-lust that is dependent on these is called 'the attendant.' 'Untroubled' means without suffering. 'Brāhmaṇa' means one whose taints are destroyed. Because these—craving and so on—have been slain by the sword of the knowledge of the path to Arahantship, the one whose taints are destroyed, having become free from suffering, goes on. This is the meaning here.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu.

At the end of the discourse, those monks were established in the fruit of Arahantship.

Dutiyagāthāyapi vatthu purimasadisameva. Tadā hi satthā lakuṇḍakabhaddiyattherameva ārabbha kathesi. Tesaṃ dhammaṃ desento imaṃ gāthamāha –

For the second verse as well, the story is just like the previous one. Indeed, at that time, the Teacher spoke concerning the Elder Lakuṇḍaka Bhaddiya himself. Wishing to teach them the Dhamma, he spoke this verse:

295.

295.

‘‘Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;

Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo’’ti.

Having slain mother and father, and two learned brāhmaṇas; having destroyed that which has a tiger as the fifth, the brāhmaṇa goes untroubled.

Tattha dve ca sotthiyeti dve ca brāhmaṇe. Imissā gāthāya satthā attano dhammissaratāya ca desanāvidhikusalatāya ca sassatucchedadiṭṭhiyo dve brāhmaṇarājāno ca katvā kathesi. Veyagghapañcamanti ettha byagghānucarito sappaṭibhayo duppaṭipanno maggo veyaggho nāma, vicikicchānīvaraṇampi tena sadisatāya veyagghaṃ nāma, taṃ pañcamaṃ assāti nīvaraṇapañcakaṃ veyagghapañcamaṃ nāma. Idañca veyagghapañcamaṃ arahattamaggañāṇāsinā nissesaṃ hantvā anīghova yāti brāhmaṇoti ayametthattho. Sesaṃ purimasadisamevāti.

Therein, 'two learned brāhmaṇas' means two brāhmaṇas. In this verse, the Teacher—due to his mastery over the Dhamma and his skill in the method of teaching—taught by presenting the two views of eternalism and annihilationism as two Brahmin kings. As for 'that which has a tiger as the fifth': herein, a path that is a tiger's haunt, perilous, and difficult to travel, is called a 'tiger-path' (veyaggha). The hindrance of doubt, due to its similarity to that, is also called 'veyaggha.' Since it is the fifth of the hindrances, the group of five hindrances is called 'that which has the tiger as the fifth' (veyagghapañcama). And having slain this 'that which has a tiger as the fifth' without remainder with the sword of the knowledge of the path to Arahantship, the brāhmaṇa goes on untroubled indeed. This is the meaning here. The rest is just as before.

Lakuṇḍakabhaddiyattheravatthu catutthaṃ.

The Story of the Elder Lakuṇḍaka Bhaddiya, the Fourth.

5. Dārusākaṭikaputtavatthu

5. The Story of the Son of the Firewood Cart Driver

Suppabuddhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto dārusākaṭikassa puttaṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with 'Suppabuddhaṃ' concerning the son of the firewood cart driver.

Rājagahasmiñhi sammādiṭṭhikaputto micchādiṭṭhikaputtoti dve dārakā abhikkhaṇaṃ guḷakīḷaṃ kīḷanti. Tesu sammādiṭṭhikaputto guḷaṃ khipamāno buddhānussatiṃ āvajjetvā ‘‘namo buddhassā’’ti vatvā vatvā guḷaṃ khipati. Itaro titthiyaguṇe uddisitvā ‘‘namo arahantāna’’nti vatvā vatvā khipati. Tesu sammādiṭṭhikassa [Pg.285] putto jināti, itaro pana parājayati. So tassa kiriyaṃ disvā ‘‘ayaṃ evaṃ anussaritvā evaṃ vatvā guḷaṃ khipanto mamaṃ jināti, ahampi evarūpaṃ karissāmī’’ti buddhānussatiyaṃ paricayamakāsi. Athekadivasaṃ tassa pitā sakaṭaṃ yojetvā dārūnaṃ atthāya gacchanto tampi dārakaṃ ādāya gantvā aṭaviyaṃ dārūnaṃ sakaṭaṃ pūretvā āgacchanto bahinagare susānasāmante udakaphāsukaṭṭhāne goṇe mocetvā bhattavissaggamakāsi. Athassa te goṇā sāyanhasamaye nagaraṃ pavisantena gogaṇena saddhiṃ nagarameva pavisiṃsu. Sākaṭikopi goṇe anubandhanto nagaraṃ pavisitvā sāyaṃ goṇe disvā ādāya nikkhamanto dvāraṃ na sampāpuṇi. Tasmiñhi asampatteyeva dvāraṃ pihitaṃ.

Indeed, in Rājagaha, two boys—the son of one with right view and the son of one with wrong view—frequently played a game with marbles. Among them, the son of the one with right view, when throwing a marble, would bring to mind the recollection of the Buddha and, repeatedly saying, 'Homage to the Buddha,' would throw it. The other, referring to the qualities of the heretics, would repeatedly say, 'Homage to the Arahants,' and throw his. The son of the one with right view would win, while the other, however, would be defeated. The latter, seeing his action, thought, 'This boy defeats me by recollecting and speaking thus while throwing the marble. I too will do likewise,' and he practiced the recollection of the Buddha. Then one day, his father yoked a cart and went for firewood, taking the boy with him. Having gone to the forest and filled the cart with firewood, he was returning. Outside the city, near a charnel ground at a place with pleasant water, he unyoked the oxen and took his meal. Then, in the evening, his oxen entered the city along with a herd of cattle that was entering. The cart driver also, following the oxen, entered the city. In the evening, having found his oxen and taking them, he was leaving but did not reach the gate. Indeed, before he arrived, the gate was closed.

Athassa putto ekakova rattibhāge sakaṭassa heṭṭhā nipajjitvā niddaṃ okkami. Rājagahaṃ pana pakatiyāpi amanussabahulaṃ. Ayañca susānasantike nipanno. Tattha naṃ dve amanussā passiṃsu. Eko sāsanassa paṭikaṇḍako micchādiṭṭhiko, eko sammādiṭṭhiko. Tesu micchādiṭṭhiko āha – ‘‘ayaṃ no bhakkho, imaṃ khādissāmā’’ti. Itaro ‘‘alaṃ mā te ruccī’’ti nivāreti. So tena nivāriyamānopi tassa vacanaṃ anādiyitvā dārakaṃ pādesu gahetvā ākaḍḍhi. So buddhānussatiyā paricitattā tasmiṃ khaṇe ‘‘namo buddhassā’’ti āha. Amanusso mahābhayabhīto paṭikkamitvā aṭṭhāsi. Atha naṃ itaro ‘‘amhehi akiccaṃ kataṃ, daṇḍakammaṃ tassa karomā’’ti vatvā taṃ rakkhamāno aṭṭhāsi. Micchādiṭṭhiko nagaraṃ pavisitvā rañño bhojanapātiṃ pūretvā bhojanaṃ āhari. Atha naṃ ubhopi tassa mātāpitaro viya hutvā upaṭṭhāpetvā bhojetvā ‘‘imāni akkharāni rājāva passatu, mā añño’’ti taṃ pavattiṃ pakāsentā yakkhānubhāvena bhojanapātiyaṃ akkharāni chinditvā pātiṃ dārusakaṭe pakkhipitvā sabbarattiṃ ārakkhaṃ katvā pakkamiṃsu.

Then his son, all alone in the night, lay down beneath the cart and fell asleep. Now, Rājagaha was by nature abundant with non-humans, and this boy was lying near a charnel ground. There, two non-humans saw him. One was a follower of wrong views, a thorn to the Dispensation; one was a follower of right views. Among them, the one with wrong views said: 'This is our food, let us eat him.' The other prevented him, saying: 'Enough! Do not let this please you.' But he, though being prevented, did not heed the other's word, seized the boy by the feet, and pulled. Because the boy was practiced in the recollection of the Buddha, at that moment he said: 'Homage to the Buddha!' The non-human, terrified by a great fear, retreated and stood still. Then the other said to him: 'An improper deed was done by us. Let us perform a penalty-service for his sake.' Saying this, he stood protecting the boy. The non-human with wrong views entered the city, filled the king's food bowl with food, and brought it. Then both of them, becoming like his mother and father, attended to him and fed him. Then, declaring the matter by saying, 'Let only the king see these letters, let no other see them,' they inscribed letters on the food bowl by the power of the yakkhas, placed the bowl in the firewood cart, kept watch all night, and departed.

Punadivase ‘‘rājakulato corehi bhojanabhaṇḍaṃ avahaṭa’’nti kolāhalaṃ karontā dvārāni pidahitvā olokentā tattha apassantā nagarā nikkhamitvā ito cito ca olokentā dārusakaṭe suvaṇṇapātiṃ disvā ‘‘ayaṃ coro’’ti taṃ dārakaṃ gahetvā rañño dassesuṃ. Rājā akkharāni disvā ‘‘kiṃ etaṃ, tātā’’ti pucchitvā ‘‘nāhaṃ[Pg.286], deva, jānāmi, mātāpitaro me āgantvā rattiṃ bhojetvā rakkhamānā aṭṭhaṃsu, ahampi mātāpitaro maṃ rakkhantīti nibbhayova niddaṃ upagato. Ettakaṃ ahaṃ jānāmī’’ti. Athassa mātāpitaropi taṃ ṭhānaṃ āgamaṃsu. Rājā taṃ pavattiṃ ñatvā te tayopi jane ādāya satthu santikaṃ gantvā sabbaṃ ārocetvā ‘‘kiṃ nu kho, bhante, buddhānussati eva rakkhā hoti, udāhu dhammānussatiādayopī’’ti pucchi. Athassa satthā, ‘‘mahārāja, na kevalaṃ buddhānussatiyeva rakkhā, yesaṃ pana chabbidhena cittaṃ subhāvitaṃ, tesaṃ aññena rakkhāvaraṇena vā mantosadhehi vā kiccaṃ natthī’’ti vatvā cha ṭhānāni dassento imā gāthā abhāsi.

On the next day, making an uproar, 'A food vessel has been stolen from the royal household by thieves!', they closed the gates and searched. Not seeing it there, they went out of the city and, searching here and there, they saw a golden bowl in the firewood cart. Seizing the boy, thinking, 'This is the thief,' they showed him to the king. The king, seeing the letters, asked, 'What is this, my dear?' The boy replied, 'I do not know, Your Majesty. My mother and father came, fed me in the night, and stood guarding me. I, too, being without fear thinking, "My mother and father are protecting me," fell asleep. This much I know.' Then his mother and father also came to that place. The king, having understood the matter, took all three people and went to the Teacher's presence. Having related the entire event, he asked, 'Venerable Sir, is it that only the recollection of the Buddha is a protection, or are the recollection of the Dhamma and so on also protections?' Then the Teacher said to him: 'Great King, it is not that the recollection of the Buddha alone is a protection. But for those whose mind is well-developed in six ways, there is no need for other protection and barriers, or for mantras and medicines.' And showing the six bases, he spoke these verses.

296.

296.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.

Well do they awaken, the disciples of Gotama, always—they for whom, day and night, mindfulness is constantly directed to the Buddha.

297.

297.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.

Well do they awaken, the disciples of Gotama, always—they for whom, day and night, mindfulness is constantly directed to the Dhamma.

298.

298.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.

Well do they awaken, the disciples of Gotama, always—they for whom, day and night, mindfulness is constantly directed to the Sangha.

299.

299.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.

Well do they awaken, the disciples of Gotama, always—they for whom, day and night, mindfulness is constantly directed to the body.

300.

300.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.

Well do they awaken, the disciples of Gotama, always—they whose mind, day and night, delights in non-harming.

301.

301.

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, bhāvanāya rato mano’’ti.

Well do they awaken, the disciples of Gotama, always—they whose mind, day and night, delights in mental development.

Tattha suppabuddhaṃ pabujjhantīti buddhagataṃ satiṃ gahetvā supantā, gahetvāyeva ca pabujjhantā suppabuddhaṃ pabujjhanti nāma. Sadā gotamasāvakāti gotamagottassa buddhassa savanante jātattā tasseva anusāsaniyā savanatāya gotamasāvakā. Buddhagatā satīti yesaṃ ‘‘itipi so bhagavā’’tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṃ atthi, te sadāpi suppabuddhaṃ pabujjhantīti attho. Tathā asakkontā pana ekadivasaṃ [Pg.287] tīsu kālesu dvīsu kālesu ekasmimpi kāle buddhānussatiṃ manasi karontā suppabuddhaṃ pabujjhantiyeva nāma. Dhammagatā satīti ‘‘svākhāto bhagavatā dhammo’’tiādippabhede dhammaguṇe ārabbha uppajjamānā sati. Saṅghagatā satīti ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati. Kāyagatā satīti dvattiṃsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati. Ahiṃsāya ratoti ‘‘so karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (vibha. 642) evaṃ vuttāya karuṇābhāvanāya rato. Bhāvanāyāti mettābhāvanāya. Kiñcāpi heṭṭhā karuṇābhāvanāya vuttattā idha sabbāpi avasesā bhāvanā nāma, idha pana mettābhāvanāva adhippetā. Sesaṃ paṭhamagāthāya vuttanayeneva veditabbaṃ.

Herein, 'they awaken well' means that those who fall asleep having taken up mindfulness directed towards the Buddha, and who awaken with that same mindfulness taken up, are said to 'awaken well.' 'Always disciples of Gotama' means that because they arose at the time of hearing the teaching of the Buddha of the Gotama clan, and because they listen to his instruction, they are disciples of Gotama. 'Mindfulness directed towards the Buddha' means that for those in whom mindfulness, which arises taking as its object the qualities of the Buddha of various kinds such as, 'Indeed, the Blessed One is...,' is perpetual, they always awaken well; this is the meaning. However, those unable to do so, who bring the recollection of the Buddha to mind three times, two times, or even one time in a day, are also said to 'awaken well.' 'Mindfulness directed towards the Dhamma' is mindfulness that arises taking as its object the qualities of the Dhamma of various kinds such as, 'The Dhamma is well-expounded by the Blessed One...' 'Mindfulness directed towards the Sangha' is mindfulness that arises taking as its object the qualities of the Sangha of various kinds such as, 'The Sangha of the Blessed One’s disciples is practicing well...' 'Mindfulness directed towards the body' is mindfulness that arises by way of the thirty-two aspects, or by way of the nine charnel ground contemplations, or by way of the determination of the four elements, or by way of the form absorptions based on an internal blue kasina and so on. 'Delighting in non-harming' means delighting in the cultivation of compassion spoken of thus: 'With a mind accompanied by compassion, he dwells pervading one direction...' 'In cultivation' means in the cultivation of loving-kindness. Although, since the cultivation of compassion was mentioned below, here all remaining practices are called 'cultivation,' yet in this context, the cultivation of loving-kindness is specifically intended. The rest should be understood according to the method stated in the first verse.

Desanāvasāne dārako saddhiṃ mātāpitūhi sotāpattiphale patiṭṭhahi. Pacchā pana pabbajitvā sabbepi arahattaṃ pāpuṇiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, the child, together with his parents, was established in the fruit of stream-entry. Later, having gone forth, all three attained Arahantship. The Dhamma discourse was also beneficial for those who had assembled.

Dārusākaṭikaputtavatthu pañcamaṃ.

The Story of the Son of the Wood-Carter, the Fifth.

6. Vajjiputtakabhikkhuvatthu

6. The Story of the Vajjian Monk

Duppabbajjanti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya mahāvane viharanto aññataraṃ vajjiputtakaṃ bhikkhuṃ ārabbha kathesi. Taṃ sandhāya vuttaṃ – aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe, tena kho pana samayena vesāliyaṃ sabbarattichaṇo hoti. Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

The Teacher, while dwelling near Vesālī in the Great Forest, delivered this Dhamma discourse beginning with 'Duppabbajjaṃ' concerning a certain Vajjian monk. Regarding him, it was said: A certain Vajjian monk was dwelling in Vesālī in a certain forest grove. At that time, there was an all-night festival in Vesālī. Then that monk, hearing from Vesālī the resounding sound of musical instruments, both struck and played, lamented and at that moment spoke this verse:

‘‘Ekakā mayaṃ araññe viharāma,Apaviddhaṃva vanasmiṃ dārukaṃ;

Etādisikāya rattiyā,Kosu nāmamhehi pāpiyo’’ti. (saṃ. ni. 1.229);

“Alone we dwell in the forest, like a log discarded in the woods. On a night such as this, who indeed could be more wretched than we?”

So [Pg.288] kira vajjiraṭṭhe rājaputto vārena sampattaṃ rajjaṃ pahāya pabbajito vesāliyaṃ cātumahārājikehi saddhiṃ ekābaddhaṃ katvā sakalanagare dhajapaṭākādīhi paṭimaṇḍite komudiyā puṇṇamāya sabbarattiṃ chaṇavāre vattamāne bheriyādīnaṃ tūriyānaṃ tāḷitānaṃ nigghosaṃ vīṇādīnañca vāditānaṃ saddaṃ sutvā yāni vesāliyaṃ satta rājasahassāni satta rājasatāni satta rājāno, tattakā eva ca nesaṃ uparājasenāpatiādayo, tesu alaṅkatapaṭiyattesu nakkhattakīḷanatthāya vīthiṃ otiṇṇesu saṭṭhihatthe mahācaṅkame caṅkamamāno gaganamajjhe ṭhitaṃ puṇṇacandaṃ disvā caṅkamakoṭiyaṃ phalakaṃ nissāya ṭhito veṭhanālaṅkāravirahitattā vane chaḍḍitadārukaṃ viya attabhāvaṃ oloketvā ‘‘atthi nu kho añño amhehi lāmakataro’’ti cintento pakatiyā āraññakādiguṇayuttopi tasmiṃ khaṇe anabhiratiyā pīḷito evamāha. So tasmiṃ vanasaṇḍe adhivatthāya devatāya ‘‘imaṃ bhikkhuṃ saṃvejessāmī’’ti adhippāyena –

It is said that he was a prince in the Vajji country who, having renounced the kingdom that came to him by turn, had gone forth. On the full moon of the Komudī month, when the entire city of Vesālī was decorated with banners, flags, and so on, as if joined with the realm of the Four Great Kings, and a festival was taking place all night long, he was walking on the great sixty-cubit promenade. He heard the resounding sound of musical instruments such as drums and percussion, and of stringed instruments like the lute being played, while the seven thousand, seven hundred, and seven kings of Vesālī, and just as many viceroys, generals, and so on, all adorned and prepared, had descended into the streets to enjoy the festival. Seeing the full moon in the middle of the sky, he stood leaning against a plank at the end of the promenade. Looking at his own body, which, being without a turban-ornament, was like a discarded log in the forest, he thought, 'Is there anyone more lowly than we?' Although he was naturally endowed with virtues such as being a forest-dweller, at that moment he was afflicted by discontent and spoke thus. A deity dwelling in that forest grove, with the intention, 'I will stir this monk,' said:

‘‘Ekakova tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ;

Tassa te bahukā pihayanti, nerayikā viya saggagāmina’’nti. (saṃ. ni. 1.229) –

“Alone you dwell in the forest, like a log discarded in the woods. Many long for you, just as beings in hell long for those going to heaven.”

Vuttaṃ imaṃ gāthaṃ sutvā punadivase satthāraṃ upasaṅkamitvā vanditvā nisīdi. Satthā taṃ pavattiṃ ñatvā gharāvāsassa dukkhataṃ pakāsetukāmo pañca dukkhāni samodhānetvā imaṃ gāthamāha –

Having heard this verse that was spoken, on the next day he approached the Teacher, paid homage, and sat down. The Teacher, knowing what had occurred and wishing to explain the suffering of the household life, brought together the five kinds of suffering and spoke this verse:

302.

302.

‘‘Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;

Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;

Tasmā na caddhagū siyā, na ca dukkhānupatito siyā’’ti.

“Difficult is going forth, difficult to delight in it. Homes are difficult to dwell in, painful. Painful is living with those who are dissimilar; the traveler is pursued by suffering. Therefore, one should not be a traveler, nor be one pursued by suffering.”

Tattha duppabbajjanti appaṃ vā mahantaṃ vā bhogakkhandhañceva ñātiparivaṭṭañca pahāya imasmiṃ sāsane uraṃ datvā pabbajjaṃ nāma dukkhaṃ. Durabhiramanti evaṃ pabbajitenāpi bhikkhācariyāya jīvitavuttiṃ ghaṭentena aparimāṇasīlakkhandhagopanadhammānudhammappaṭipattipūraṇavasena abhiramituṃ dukkhaṃ. Durāvāsāti yasmā pana gharaṃ āvasantena rājūnaṃ rājakiccaṃ, issarānaṃ issarakiccaṃ vahitabbaṃ, parijanā ceva dhammikā samaṇabrāhmaṇā ca saṅgahitabbā. Evaṃ santepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro. Tasmā gharāvāsā [Pg.289] nāmete durāvāsā dukkhā āvasituṃ, teneva kāraṇena dukkhāti attho. Dukkho samānasaṃvāsoti gihino vā hi ye jātigottakulabhogehi pabbajitā vā sīlācārabāhusaccādīhi samānāpi hutvā ‘‘kosi tvaṃ, kosmi aha’’ntiādīni vatvā adhikaraṇapasutā honti, te asamānā nāma, tehi saddhiṃ saṃvāso dukkhoti attho. Dukkhānupatitaddhagūti ye vaṭṭasaṅkhātaṃ addhānaṃ paṭipannattā addhagū, te dukkhe anupatitāva. Tasmā na caddhagūti yasmā dukkhānupatitabhāvopi dukkho addhagūbhāvopi, tasmā vaṭṭasaṅkhātaṃ addhānaṃ gamanatāya addhagū na bhaveyya, vuttappakārena dukkhena anupatitopi na bhaveyyāti attho.

Herein, 'difficult is going forth' means: having renounced the mass of wealth and the circle of relatives, whether small or great, and having devoted oneself to this Dispensation, the state of renunciation is difficult. 'Difficult to delight in' means: even for one who has thus gone forth, while striving to make a living through the practice of alms-gathering, it is difficult to delight by way of guarding the immeasurable aggregate of virtue and fulfilling the practice in accordance with the Dhamma. 'Homes are difficult to dwell in' means: because one dwelling in a house must bear the king's duties for kings, and the ruler's duties for rulers; and dependents, as well as righteous ascetics and brahmins, must be supported. Even so, the household life is difficult to fill, like a broken pot and like the great ocean. Therefore, these homes are difficult to dwell in; they are painful to live in. For that very reason, they are suffering. This is the meaning. 'Painful is living with those who are dissimilar' means: whether they are householders or monastics, even if they are equal in birth, clan, family, and wealth, or in virtue, conduct, great learning, and so on, having said things such as, 'Who are you? Who am I?' they become engaged in disputes. They are called 'dissimilar'. Living with them is painful. This is the meaning. 'The traveler is pursued by suffering' means: those who are 'travelers' because they have entered upon the long road known as the round of existence are indeed pursued by suffering. 'Therefore, one should not be a traveler' means: because the state of being pursued by suffering is painful, and the state of being a traveler is also painful, one should not become a traveler on the long road known as the round of existence, nor should one be pursued by suffering in the aforementioned manner. This is the meaning.

Desanāvasāne so bhikkhu pañcasu ṭhānesu dassite dukkhe nibbindanto pañcorambhāgiyāni pañca uddhambhāgiyāni saṃyojanāni padāletvā arahatte patiṭṭhahīti.

At the end of the discourse, that monk, as suffering was shown in five instances, became disenchanted with suffering, and having shattered the five lower fetters and the five higher fetters, he was established in Arahantship.

Vajjiputtakabhikkhuvatthu chaṭṭhaṃ.

The Story of the Vajjiputtaka Monk, the Sixth.

7. Cittagahapativatthu

7. The Story of the Householder Citta

Saddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto cittagahapatiṃ ārabbha kathesi. Vatthu bālavagge ‘‘asantaṃ bhāvanamiccheyyā’’ti gāthāvaṇṇanāya vitthāritaṃ. Gāthāpi tattheva vuttā. Vuttañhetaṃ tattha (dha. pa. aṭṭha. 1.74) –

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse, beginning with 'Saddho', concerning the householder Citta. The story is elaborated in the Bālavagga, in the commentary on the verse beginning 'asantaṃ bhāvanamiccheyya.' The verse is also stated there. And this was said there:

‘‘Kiṃ pana, bhante, etassa tumhākaṃ santikaṃ āgacchantassevāyaṃ lābhasakkāro uppajjati, udāhu aññattha gacchantassāpi uppajjatī’’ti. ‘‘Ānanda, mama santikaṃ āgacchantassāpi aññattha gacchantassāpi tassa uppajjateva. Ayañhi upāsako saddho pasanno sampannasīlo, evarūpo puggalo yaṃ yaṃ padesaṃ bhajati, tattha tatthevassa lābhasakkāro nibbattatī’’ti vatvā imaṃ gāthamāha –

“Venerable sir, does this gain and honor arise for him only when he comes into your presence, or does it also arise when he goes elsewhere?” “Ānanda, it arises for him whether he comes into my presence or goes elsewhere. For this lay follower is faithful, devout, and accomplished in virtue. Such a person, whatever place he frequents, gain and honor arise for him right there.” Having said this, he spoke this verse:

303.

303.

‘‘Saddho sīlena sampanno, yasobhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. aṭṭha. 1.74);

“Faithful, accomplished in virtue, endowed with fame and wealth, whatever place he frequents, there he is honored.”

Tattha [Pg.290] saddhoti lokiyalokuttarasaddhāya samannāgato. Sīlenāti āgāriyasīlaṃ, anāgāriyasīlanti duvidhaṃ sīlaṃ. Tesu idha āgāriyasīlaṃ adhippetaṃ, tena samannāgatoti attho. Yasobhogasamappitoti yādiso anāthapiṇḍikādīnaṃ pañcaupāsakasataparivārasaṅkhāto āgāriyayaso, tādiseneva yasena dhanadhaññādiko ceva sattavidhaariyadhanasaṅkhāto cāti duvidho bhogo, tena samannāgatoti attho. Yaṃ yaṃ padesanti puratthimādīsu disāsu evarūpo kulaputto yaṃ yaṃ padesaṃ bhajati, tattha tattha evarūpena lābhasakkārena pūjitova hotīti attho.

Herein, ‘faithful’ means endowed with mundane and supramundane faith. By ‘virtue’ is meant that virtue is of two kinds: household virtue and non-household virtue. Among these, household virtue is intended here; endowed with that is the meaning. ‘Endowed with fame and wealth’ means endowed with fame such as the household fame of Anāthapiṇḍika and others, known as a retinue of five hundred lay followers, and with two kinds of wealth—that consisting of money, grain, and so on, and that known as the seven kinds of noble wealth. This is the meaning. ‘Whatever region’ means in the directions beginning with the east, whatever region such a clansman frequents, in that very region he is indeed honored with such gain and respect. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Cittagahapativatthu sattamaṃ.

The Story of the Householder Citta is the seventh.

8. Cūḷasubhaddāvatthu

8. The Story of Cūḷasubhaddā

Dūre santoti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa dhītaraṃ cūḷasubhaddaṃ nāma ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with ‘Dūre santo,’ concerning Anāthapiṇḍika’s daughter, named Cūḷasubhaddā.

Anāthapiṇḍikassa kira daharakālato paṭṭhāya ugganagaravāsī uggo nāma seṭṭhiputto sahāyako ahosi. Te ekācariyakule sippaṃ uggaṇhantā aññamaññaṃ katikaṃ kariṃsu ‘‘amhākaṃ vayappattakāle puttadhītāsu jātāsu yo puttassa dhītaraṃ vāreti, tena tassa dhītā dātabbā’’ti. Te ubhopi vayappattā attano attano nagare seṭṭhiṭṭhāne patiṭṭhahiṃsu. Athekasmiṃ samaye uggaseṭṭhi vaṇijjaṃ payojento pañcahi sakaṭasatehi sāvatthiṃ agamāsi. Anāthapiṇḍiko attano dhītaraṃ cūḷasubhaddaṃ āmantetvā, ‘‘amma, pitā te uggaseṭṭhi nāma āgato, tassa kattabbakiccaṃ sabbaṃ tava bhāro’’ti āṇāpesi. Sā ‘‘sādhū’’ti paṭissuṇitvā tassa āgatadivasato paṭṭhāya sahattheneva sūpabyañjanādīni sampādeti, mālāgandhavilepanādīni abhisaṅkharoti, bhojanakāle tassa nhānodakaṃ paṭiyādāpetvā nhānakālato paṭṭhāya sabbakiccāni sādhukaṃ karoti.

It is said that from his youth, Anāthapiṇḍika had a friend named Ugga, the son of a merchant residing in the city of Ugga. While learning their craft under the same teacher, they made a pact with each other: ‘When we come of age and have sons and daughters, whoever requests a daughter for his son, to him a daughter must be given by the other.’ Both, upon reaching adulthood, established themselves as chief merchants in their respective cities. Then, at one time, the merchant Ugga, intending to engage in trade, went to Sāvatthī with five hundred carts. Anāthapiṇḍika summoned his daughter, Cūḷasubhaddā, and instructed her, ‘Dear, your father, the merchant Ugga, has arrived. All the duties to be performed for him are your responsibility.’ She agreed, saying, ‘Very well,’ and from the day of his arrival, she personally prepared soups, curries, and other dishes; she arranged garlands, perfumes, and ointments; and at mealtime, having had bathing water prepared for him, from the time of his bath onward, she attended to all his needs carefully.

Uggaseṭṭhi [Pg.291] tassā ācārasampattiṃ disvā pasannacitto ekadivasaṃ anāthapiṇḍikena saddhiṃ sukhakathāya sannisinno ‘‘mayaṃ daharakāle evaṃ nāma katikaṃ karimhā’’ti sāretvā cūḷasubhaddaṃ attano puttassatthāya vāresi. So pana pakatiyāva micchādiṭṭhiko. Tasmā dasabalassa tamatthaṃ ārocetvā satthārā uggaseṭṭhissūpanissayaṃ disvā anuññāto bhariyāya saddhiṃ mantetvā tassa vacanaṃ sampaṭicchitvā divasaṃ vavatthapetvā dhītaraṃ visākhaṃ datvā uyyojento dhanañcayaseṭṭhi viya mahantaṃ sakkāraṃ katvā subhaddaṃ āmantetvā, ‘‘amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo’’ti (a. ni. aṭṭha. 1.1.259; dha. pa. aṭṭha. 1.52 visākhāvatthu) dhanañcayaseṭṭhinā visākhāya dinnanayeneva dasa ovāde datvā ‘‘sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo’’ti aṭṭha kuṭumbike pāṭibhoge gahetvā tassā uyyojanadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā purimabhave dhītarā katānaṃ sucaritānaṃ phalavibhūtiṃ lokassa pākaṭaṃ katvā dassento viya mahantena sakkārena dhītaraṃ uyyojesi. Tassā anupubbena ugganagaraṃ pattakāle sasurakulena saddhiṃ mahājano paccuggamanamakāsi.

Seeing her virtuous conduct, the merchant Ugga, with a pleased mind, sat conversing pleasantly with Anāthapiṇḍika one day. Recalling, ‘In our youth we made such an agreement,’ he requested Cūḷasubhaddā for his son. But that merchant was by nature of wrong view. Therefore, Anāthapiṇḍika informed the One of Ten Powers of this matter. Having been permitted by the Teacher, who saw the merchant Ugga’s underlying potential, he consulted with his wife, accepted the proposal, and set a date. Just as the merchant Dhanañjaya had done when sending off his daughter Visākhā, he prepared a great ceremony. Calling Subhaddā, he gave her the ten exhortations in the same manner that Dhanañjaya had given to Visākhā, saying, ‘Dear, when living in your father-in-law’s house, the inner fire should not be taken outside.’ He took eight householders as guarantors, saying, ‘If any fault arises in my daughter where she has gone, you must clear it.’ On the day of her departure, he gave a great offering to the community of monks headed by the Buddha. As if to display and make apparent to the world the splendor of the fruit of the good deeds done by his daughter in a previous existence, he sent his daughter off with great honor. When she, in due course, arrived at the city of Ugga, a great crowd, together with her father-in-law’s family, went out to meet her.

Sāpi attano sirivibhavaṃ pākaṭaṃ kātuṃ visākhā viya sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pavisitvā nāgarehi pesite paṇṇākāre gahetvā anurūpavasena tesaṃ tesaṃ pesentī sakalanagaraṃ attano guṇehi ekābaddhamakāsi. Maṅgaladivasādīsu panassā sasuro acelakānaṃ sakkāraṃ karonto ‘‘āgantvā amhākaṃ samaṇe vandatū’’ti pesesi. Sā lajjāya nagge passituṃ asakkontī gantuṃ na icchati. So punappunaṃ pesetvāpi tāya paṭikkhitto kujjhitvā ‘‘nīharatha na’’nti āha. Sā ‘‘na sakkā mama akāraṇena dosaṃ āropetu’’nti kuṭumbike pakkosāpetvā tamatthaṃ ārocesi. Te tassā niddosabhāvaṃ ñatvā seṭṭhiṃ saññāpesuṃ. So ‘‘ayaṃ mama samaṇe ahirikāti na vandī’’ti bhariyāya ārocesi. Sā ‘‘kīdisā nu kho imissā samaṇā, ativiya tesaṃ pasaṃsatī’’ti taṃ pakkosāpetvā āha –

She too, wishing to make her splendor and prosperity apparent, like Visākhā, entered the city standing in a chariot, showing herself to the entire city. Receiving the gifts sent by the citizens and sending gifts back to them in an appropriate manner, she united the entire city with her virtues. On auspicious days and the like, however, her father-in-law, while honoring the naked ascetics, sent for her, saying, ‘Come and pay homage to our recluses.’ She, out of modesty, being unable to look upon the naked ones, did not wish to go. Though he sent for her repeatedly, he was refused by her. Becoming angry, he said, ‘Drive her out!’ She, thinking, ‘It is not possible to place blame on me without reason,’ had the householders summoned and informed them of the matter. They, knowing her innocence, made the merchant understand. He told his wife, ‘This one did not pay homage to my recluses, thinking them shameless.’ She, thinking, ‘What sort of recluses must hers be, that she praises them so exceedingly?’ had her summoned and said:

‘‘Kīdisā samaṇā tuyhaṃ, bāḷhaṃ kho ne pasaṃsasi;

Kiṃsīlā kiṃsamācārā, taṃ me akkhāhi pucchitā’’ti. (a. ni. aṭṭha. 2.4.24);

“What sort of recluses are yours, that you praise them so exceedingly? Of what virtue are they, of what conduct? Tell me this, as you are asked.”

Athassā [Pg.292] subhaddā buddhānañceva buddhasāvakānañca guṇe pakāsentī –

Then Subhaddā, proclaiming the virtues of the Buddhas and the disciples of the Buddha, said to her:

‘‘Santindriyā santamānasā, santaṃ tesaṃ gataṃ ṭhitaṃ;

Okkhittacakkhū mitabhāṇī, tādisā samaṇā mama. (a. ni. aṭṭha. 2.4.24);

“With tranquil faculties and tranquil minds, their going is tranquil, their standing is tranquil. With downcast eyes and measured speech, such are my recluses.

‘‘Kāyakammaṃ suci nesaṃ, vācākammaṃ anāvilaṃ;

Manokammaṃ suvisuddhaṃ, tādisā samaṇā mama.

“Their bodily action is pure, their verbal action is unstained; their mental action is thoroughly pure—such are my recluses.

‘‘Vimalā saṅkhamuttābhā, suddhā antarabāhirā;

Puṇṇā suddhehi dhammehi, tādisā samaṇā mama.

“Stainless, like a polished conch shell, pure within and without; they are filled with pure qualities—such are my recluses.

‘‘Lābhena unnato loko, alābhena ca onato;

Lābhālābhena ekaṭṭhā, tādisā samaṇā mama.

“The world is elated by gain, and dejected by loss; but those who are steadfast in gain and loss—such are my recluses.

‘‘Yasena unnato loko, ayasena ca onato;

Yasāyasena ekaṭṭhā, tādisā samaṇā mama.

“The world is elevated by fame, and humbled by lack of fame; but those who are steadfast in fame and lack of fame—such are my recluses.”

‘‘Pasaṃsāyunnato loko, nindāyāpi ca onato;

Samā nindāpasaṃsāsu, tādisā samaṇā mama.

“The world is elated by praise, and cast down by blame; but those who are equal in blame and praise—such are my recluses.

‘‘Sukhena unnato loko, dukkhenāpi ca onato;

Akampā sukhadukkhesu, tādisā samaṇā mamā’’ti. –

“The world is elevated by happiness, and depressed by suffering; but those who are unshakeable in happiness and suffering—such are my recluses.”

Evamādīhi vacanehi sassuṃ tosesi.

With such words, she delighted her mother-in-law.

Atha naṃ ‘‘sakkā tava samaṇe amhākampi dassetu’’nti vatvā ‘‘sakkā’’ti vutte ‘‘tena hi yathā mayaṃ te passāma, tathā karohī’’ti vutte sā ‘‘sādhū’’ti buddhappamukhassa bhikkhusaṅghassa mahādānaṃ sajjetvā uparipāsādatale ṭhatvā jetavanābhimukhī sakkaccaṃ pañcapatiṭṭhitena vanditvā buddhaguṇe āvajjetvā gandhavāsapupphadhumehi pūjaṃ katvā, ‘‘bhante, svātanāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantemi, iminā me saññāṇena satthā nimantitabhāvaṃ jānātū’’ti sumanapupphānaṃ aṭṭha muṭṭhiyo ākāse khipi. Pupphāni gantvā catuparisamajjhe dhammaṃ desentassa satthuno upari mālāvitānaṃ hutvā aṭṭhaṃsu. Tasmiṃ khaṇe anāthapiṇḍikopi dhammakathaṃ sutvā svātanāya satthāraṃ nimantesi. Satthā ‘‘adhivutthaṃ mayā, gahapati, svātanāya bhatta’’nti vatvā, ‘‘bhante, mayā puretaraṃ āgato natthi, kassa nu kho vo adhivuttha’’nti vutte ‘‘cūḷasubhaddāya, gahapati, nimantito’’ti [Pg.293] vatvā ‘‘nanu, bhante, cūḷasubhaddā dūre vasati ito vīsatiyojanasatamatthake’’ti vutte, ‘‘āma gahapati, dūre vasantāpi hi sappurisā abhimukhe ṭhitā viya pakāsentī’’ti vatvā imaṃ gāthamāha –

Then they said to her, “Is it possible for you to show us your monks?” When she replied, “It is possible,” they said, “In that case, arrange it so that we may see them.” She agreed, saying “Very well,” and after preparing a great offering for the Sangha of monks headed by the Buddha, she stood on the upper terrace of her palace, facing Jetavana. With deep reverence, she paid homage with the five-point prostration, reflected on the virtues of the Buddha, and made offerings with perfumes, flowers, and incense. She then said, “Venerable sir, I invite the Sangha of monks headed by the Buddha for tomorrow. By this sign, may the Teacher know that I have invited him.” She threw eight handfuls of Sumanā flowers into the sky. The flowers traveled and, in the midst of the fourfold assembly where the Teacher was preaching the Dhamma, formed a flower canopy above him and remained there. At that moment, Anāthapiṇḍika, having heard the Dhamma talk, also invited the Teacher for the next day. The Teacher said, “Householder, I have already accepted the meal for tomorrow.” Anāthapiṇḍika asked, “Venerable sir, no one came before me. Whose invitation have you accepted?” The Teacher replied, “Householder, I have been invited by Cūḷasubhaddā.” Anāthapiṇḍika said, “But, venerable sir, does not Cūḷasubhaddā live far away, at a distance of one hundred and twenty yojanas from here?” The Teacher responded, “Yes, householder. Indeed, even while dwelling far away, virtuous people appear as if standing right before one.” Then he spoke this verse:

304.

304.

‘‘Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti.

“From afar the good are visible, like the Himavanta mountain; but here the bad are not seen, like arrows shot at night.”

Tattha santoti rāgādīnaṃ santatāya buddhādayo santā nāma. Idha pana pubbabuddhesu katādhikārā ussannakusalamūlā bhāvitabhāvanā sattā santoti adhippetā. Pakāsentīti dūre ṭhitāpi buddhānaṃ ñāṇapathaṃ āgacchantā pākaṭā honti. Himavanto vāti yathā hi tiyojanasahassavitthato pañcayojanasatubbedho caturāsītiyā kūṭasahassehi paṭimaṇḍito himavantapabbato dūre ṭhitānampi abhimukhe ṭhito viya pakāseti, evaṃ pakāsentīti attho. Asantetthāti diṭṭhadhammagarukā vitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā bālapuggalā asanto nāma, te ettha buddhānaṃ dakkhiṇassa jāṇumaṇḍalassa santike nisinnāpi na dissanti na paññāyanti. Rattiṃ khittāti rattiṃ caturaṅgasamannāgate andhakāre khittasarā viya tathārūpassa upanissayabhūtassa pubbahetuno abhāvena na paññāyantīti attho.

Herein, 'santā' (the good) refers to the Buddhas and others who are called 'tranquil' because of the quenching of lust and so on. But here, it is intended to mean beings who have made aspirations under past Buddhas, who have abundant wholesome roots, and who have developed what is to be developed—these are meant by 'santā.' 'Pakāsenti' means that even though they are far away, they become manifest, entering the path of the Buddhas' knowledge. 'Himavanto vā' means: just as the Himavanta mountain—which is three thousand yojanas in breadth, five hundred yojanas in height, and adorned with eighty-four thousand peaks—appears as if standing face-to-face even to those who are far away, so too do they become manifest. This is the meaning. 'Asantettha' means: foolish individuals who give weight only to the present life, who have not overcome the next world, who have an eye for material gain, and who have gone forth merely for a livelihood are called 'asantā' (the bad). Here, even when seated near the circle of the Buddha's right knee, they are not seen, not perceived. 'Rattiṃ khittā' means: like arrows shot at night in a darkness endowed with four factors. Because of the absence of a prior cause that would be a supporting condition for such a person, they are not perceived. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Sakko devarājā ‘‘satthārā subhaddāya nimantanaṃ adhivāsita’’nti ñatvā vissakammadevaputtaṃ āṇāpesi – ‘‘pañca kūṭāgārasatāni nimminitvā sve buddhappamukhaṃ bhikkhusaṅghaṃ ugganagaraṃ nehī’’ti. So punadivase pañcasatāni kūṭāgārāni nimminitvā jetavanadvāre aṭṭhāsi. Satthā uccinitvā visuddhakhīṇāsavānaṃyeva pañcasatāni ādāya saparivāro kūṭāgāresu nisīditvā ugganagaraṃ agamāsi. Uggaseṭṭhipi saparivāro subhaddāya dinnanayeneva tathāgatassa āgatamaggaṃ olokento satthāraṃ mahantena sirivibhavena āgacchantaṃ disvā pasannamānaso mālādīhi mahantaṃ sakkāraṃ karonto saparivāro sampaṭicchitvā vanditvā mahādānaṃ datvā punappunaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. Satthāpissa sappāyaṃ sallakkhetvā dhammaṃ [Pg.294] desesi. Taṃ ādiṃ katvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Satthā ‘‘cūḷasubhaddāya anuggahaṇatthaṃ tvaṃ idheva hohī’’ti anuruddhattheraṃ nivattāpetvā sāvatthimeva agamāsi. Tato paṭṭhāya taṃ nagaraṃ saddhāsampannaṃ ahosīti.

Sakka, the king of the gods, knowing that 'the Teacher has accepted Cūḷasubhaddā’s invitation,' commanded the devaputta Vissakamma: 'Create five hundred pinnacled mansions and tomorrow bring the Sangha of monks headed by the Buddha to the city of Ugga.' The next day, Vissakamma created five hundred pinnacled mansions and stood at the gate of Jetavana. The Teacher, selecting only five hundred monks who were purified and had destroyed the cankers, took them along with his retinue, and seated in the pinnacled mansions, proceeded to the city of Ugga. Ugga the seṭṭhi, along with his retinue, watching the path of the Tathāgata's arrival in the very manner shown by Cūḷasubhaddā, saw the Teacher approaching with great splendor and majesty and became glad of heart. Making a great offering with garlands and so on, he, with his retinue, received him, paid homage, and gave a great alms-offering. Repeatedly inviting him, he gave a great alms-offering for seven days. The Teacher, discerning what was suitable for him, taught the Dhamma. Beginning with him, there was a realization of the Dhamma for eighty-four thousand beings. The Teacher, saying, 'For the purpose of benefiting Cūḷasubhaddā, you stay right here,' had the Elder Anuruddha turn back and went to Sāvatthī himself. From that time on, that city became endowed with faith.

Cūḷasubhaddāvatthu aṭṭhamaṃ.

The Story of Cūḷasubhaddā, the Eighth.

9. Ekavihārittheravatthu

9. The Story of the Elder who Dwelt Alone

Ekāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto ekavihārittheraṃ nāma ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this discourse beginning with 'Ekāsanaṃ' concerning the elder named Ekavihāri.

So kira thero ekakova seyyaṃ kappeti, ekakova nisīdati, ekakova caṅkamati, ekakova tiṭṭhatīti catuparisantare pākaṭo ahosi. Atha naṃ bhikkhū, ‘‘bhante, evarūpo nāmāyaṃ thero’’ti tathāgatassārocesuṃ. Satthā ‘‘sādhu sādhū’’ti tassa sādhukāraṃ datvā ‘‘bhikkhunā nāma pavivittena bhavitabba’’nti viveke ānisaṃsaṃ kathetvā imaṃ gāthamāha –

It is said that elder slept alone, sat alone, walked to and fro alone, and stood alone; thus he became well-known in the midst of the four assemblies. Then the monks informed the Tathāgata, saying, 'Venerable Sir, this elder is of such a nature.' The Teacher, saying, 'Good, good,' gave his approval and, having spoken on the benefits of seclusion, saying, 'A monk should indeed be secluded,' spoke this verse:

305.

305.

‘‘Ekāsanaṃ ekaseyyaṃ, eko caramatandito;

Eko damayamattānaṃ, vanante ramito siyā’’ti.

Sitting alone, sleeping alone, wandering alone and unwearied; taming himself, alone, he would delight in the forest.

Tattha ekāsanaṃ ekaseyyanti bhikkhusahassamajjhepi mūlakammaṭṭhānaṃ avijahitvā teneva manasikārena nisinnassa āsanaṃ ekāsanaṃ nāma. Lohapāsādasadisepi ca pāsāde bhikkhusahassamajjhepi paññatte vicitrapaccattharaṇūpadhāne mahārahe sayane satiṃ upaṭṭhapetvā dakkhiṇena passena mūlakammaṭṭhānamanasikārena nipannassa bhikkhuno seyyā ekaseyyā nāma. Evarūpaṃ ekāsanañca ekaseyyañca bhajethāti attho. Atanditoti jaṅghabalaṃ nissāya jīvitakappanena akusīto hutvā sabbīriyāpathesu ekakova carantoti attho. Eko damayanti rattiṭṭhānādīsu [Pg.295] kammaṭṭhānaṃ anuyuñjitvā maggaphalādhigamavasena ekova hutvā attānaṃ damentoti attho. Vanante ramito siyāti evaṃ attānaṃ damento itthipurisasaddādīhi pavivitte vananteyeva abhiramito bhaveyya. Na hi sakkā ākiṇṇavihārinā evaṃ attānaṃ dametunti attho.

Therein, as to 'sitting alone, sleeping alone': even in the midst of a thousand monks, for one who sits with that very attention, not having abandoned the root meditation subject, the sitting is called 'sitting alone'. Even in a palace like the Lohapāsāda, in the midst of a thousand monks, on a great bed prepared with variegated coverings and cushions, for a monk who lies down on his right side, having established mindfulness with attention to the root meditation subject, the sleeping is called 'sleeping alone'. The meaning is that one should practice such sitting alone and sleeping alone. As to 'unwearied': it means wandering alone, being not lazy, by making a living relying on the strength of one's shanks. As to 'alone, taming': it means taming oneself, being alone by way of attaining the path and fruit, having striven in the meditation subject in places for the night and so on. As to 'he would delight in the forest': thus taming oneself, he would greatly delight only in the forest, a place secluded from the sounds of women, men, and so on. Indeed, it is not possible for one who dwells in company to tame oneself thus; this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Tato paṭṭhāya mahājano ekavihārikameva patthesīti.

At the end of the discourse, many attained the fruits beginning with stream-entry. From then on, the great populace aspired only to solitary dwelling.

Ekavihārittheravatthu navamaṃ.

The ninth story: the Story of the Elder who Dwelt Alone.

Pakiṇṇakavaggavaṇṇanā niṭṭhitā.

The commentary on the Miscellaneous Chapter is concluded.

Ekavīsatimo vaggo.

The Twenty-first Chapter.

22. Nirayavaggo

22. The Chapter on Hell

1. Sundarīparibbājikāvatthu

1. The Story of the Female Wanderer Sundarī

Abhūtavādīti [Pg.296] imaṃ dhammadesanaṃ satthā jetavane viharanto sundariṃ paribbājikaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Abhūtavādī,' concerning the female wanderer Sundarī.

‘‘Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito’’ti vatthu vitthārato udāne (udā. 38) āgatameva. Ayaṃ panettha saṅkhepo – bhagavato kira bhikkhusaṅghassa ca pañcannaṃ mahānadīnaṃ mahoghasadise lābhasakkāre uppanne hatalābhasakkārā aññatitthiyā sūriyuggamanakāle khajjopanakā viya nippabhā hutvā ekato sannipatitvā mantayiṃsu – ‘‘mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya hatalābhasakkārā, na no koci atthibhāvampi jānāti, kena nu kho saddhiṃ ekato hutvā samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāramassa antaradhāpeyyāmā’’ti. Atha nesaṃ etadahosi – ‘‘sundariyā saddhiṃ ekato hutvā sakkuṇissāmā’’ti. Te ekadivasaṃ sundariṃ titthiyārāmaṃ pavisitvā vanditvā ṭhitaṃ nālapiṃsu. Sā punappunaṃ sallapantīpi paṭivacanaṃ alabhitvā ‘‘api panayyā, kenaci viheṭhitatthā’’ti pucchi. ‘‘Kiṃ, bhagini, samaṇaṃ gotamaṃ amhe viheṭhetvā hatalābhasakkāre katvā vicarantaṃ na passasī’’ti? ‘‘Mayā ettha kiṃ kātuṃ vaṭṭatī’’ti? ‘‘Tvaṃ khosi, bhagini, abhirūpā sobhaggappattā, samaṇassa gotamassa ayasaṃ āropetvā mahājanaṃ tava kathaṃ gāhāpetvā hatalābhasakkāraṃ karohī’’ti. Sā taṃ sutvā ‘‘sādhū’’ti sampaṭicchitvā pakkantā tato paṭṭhāya mālāgandhavilepanakappūrakaṭukaphalādīni gahetvā sāyaṃ mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhī gacchati, ‘‘kahaṃ gacchasī’’ti ca puṭṭhā ‘‘samaṇassa gotamassa santikaṃ gamissāmi, ahañhi tena saddhiṃ ekagandhakuṭiyaṃ vasāmī’’ti vatvā aññatarasmiṃ titthiyārāme vasitvā pātova jetavanamaggaṃ otaritvā nagarābhimukhī āgacchantī ‘‘kiṃ, sundari, kahaṃ gatāsī’’ti puṭṭhā ‘‘samaṇena gotamena saddhiṃ ekagandhakuṭiyaṃ vasitvā taṃ kilesaratiyā ramāpetvā āgatāmhī’’ti vadati.

“At that time, the Blessed One was honored, respected, revered, and worshipped.” The story is related in detail in the Udāna. Here is the summary: When great gains and honor, like the floods of the five great rivers, arose for the Blessed One and the Sangha of monks, the other sectarians, deprived of their gains and honor, became without luster like fireflies at sunrise. Gathering together, they conspired: “Since the arising of the ascetic Gotama, we have been deprived of our gains and honor. No one even acknowledges our existence. With whom could we join forces to create disrepute for the ascetic Gotama and make his gains and honor disappear?” Then it occurred to them: “By joining with Sundarī, we will be able to succeed.” One day, they did not speak to Sundarī, who had entered the sectarian park, paid her respects, and was standing there. Though she spoke to them again and again, she received no reply and asked, “Sirs, have you been harassed by anyone?” They replied, “Sister, do you not see the ascetic Gotama, who goes about having harassed us and caused us to be deprived of our gains and honor?” She asked, “What is it that I should do in this matter?” They said, “Sister, you are very beautiful and have attained grace. Bring disrepute upon the ascetic Gotama, cause the great populace to accept your word, and deprive him of his gains and honor.” Hearing this, she agreed, saying, “Very well,” and departed. From then on, taking flowers, perfumes, ointments, camphor, astringent fruits, and so on, in the evening, when the great populace, having heard the Teacher’s Dhamma discourse, was entering the city, she would go in the direction of Jetavana. When asked, “Where are you going?” she would reply, “I am going to the ascetic Gotama; indeed, I live with him in a single perfumed chamber.” Having stayed in a certain sectarian park, early in the morning she would descend onto the road from Jetavana and come towards the city. When asked, “Sundarī, where have you been?” she would say, “Having stayed with the ascetic Gotama in a single perfumed chamber and having caused him to delight in the pleasure of defilements, I have come.”

Atha [Pg.297] te katipāhaccayena dhuttānaṃ kahāpaṇe datvā ‘‘gacchatha sundariṃ māretvā samaṇassa gotamassa gandhakuṭiyā samīpe mālākacavarantare nikkhipitvā ethā’’ti vadiṃsu. Te tathā akaṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti kolāhalaṃ katvā rañño ārocetvā ‘‘kahaṃ vo āsaṅkā’’ti vuttā ‘‘imesu divasesu jetavane vasati, tatthassā pavattiṃ na jānāmā’’ti vatvā ‘‘tena hi gacchatha, naṃ vicinathā’’ti raññā anuññātā attano upaṭṭhāke gahetvā jetavanaṃ gantvā vicinantā mālākacavarantare taṃ disvā mañcakaṃ āropetvā nagaraṃ pavesetvā ‘‘samaṇassa gotamassa sāvakā ‘satthārā kataṃ pāpakammaṃ paṭicchādessāmā’ti sundariṃ māretvā mālākacavarantare nikkhipiṃsū’’ti rañño ārocayiṃsu. Rājā ‘‘tena hi gacchatha, nagaraṃ āhiṇḍathā’’ti āha. Te nagaravīthīsu ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vatvā puna rañño nivesanadvāraṃ āgamiṃsu. Rājā sundariyā sarīraṃ āmakasusāne aṭṭakaṃ āropetvā rakkhāpesi. Sāvatthivāsino ṭhapetvā ariyasāvake sesā yebhuyyena ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vatvā antonagarepi bahinagarepi bhikkhū akkosantā vicaranti. Bhikkhū taṃ pavattiṃ tathāgatassa ārocesuṃ. Satthā ‘‘tena hi tumhepi te manusse evaṃ paṭicodethā’’ti vatvā imaṃ gāthamāha –

Then, after a few days, they gave coins to some rogues and said, “Go, kill Sundarī, and having thrown her body in the midst of the flower-refuse near the ascetic Gotama’s perfumed chamber, come back.” They did so. Then the sectarians, making a commotion, saying, “We do not see Sundarī,” reported it to the king. When asked, “Where do you suspect she is?” they replied, “In these past days, she was staying at Jetavana; we do not know what happened to her there.” When permitted by the king, saying, “Well then, go and search for her,” they took their attendants, went to Jetavana, and while searching, found her in the midst of the flower-refuse. Placing her on a bier, they brought her into the city and reported to the king, “The disciples of the ascetic Gotama, thinking, ‘We will conceal an evil deed done by our teacher,’ killed Sundarī and threw her body in the midst of the flower-refuse.” The king said, “Well then, go and parade her through the city.” They went through the city streets, saying such things as, “Behold the deed of the Sakyan ascetics!” and then returned to the king’s palace gate. The king had Sundarī’s body placed on a platform in the charnel ground and had it guarded. The inhabitants of Sāvatthī, except for the noble disciples, for the most part went about reviling the monks both inside and outside the city, saying such things as, “Behold the deed of the Sakyan ascetics!” The monks reported this matter to the Tathāgata. The Teacher, saying, “Well then, you too should question those people thus,” spoke this verse:

306.

306.

‘‘Abhūtavādī nirayaṃ upeti,Yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti,Nihīnakammā manujā paratthā’’ti.

“The speaker of what is not true goes to hell, as does one who, having done a deed, says, ‘I did not do it.’ Both these persons of base deeds, after death, become equal in the next world.”

Tattha abhūtavādīti parassa dosaṃ adisvāva musāvādaṃ katvā tucchena paraṃ abbhācikkhanto. Katvāti yo vā pana pāpakammaṃ katvā ‘‘nāhaṃ etaṃ karomī’’ti āha. Pecca samā bhavantīti te ubhopi janā paralokaṃ gantvā nirayaṃ upagamanena gatiyā samā bhavanti. Gatiyeva nesaṃ paricchinnā, āyu pana nesaṃ na paricchinnaṃ. Bahukañhi pāpakammaṃ katvā ciraṃ niraye paccanti, parittaṃ katvā appamattakameva kālaṃ. Yasmā pana nesaṃ ubhinnampi [Pg.298] lāmakameva kammaṃ, tena vuttaṃ – ‘‘nihīnakammā manujā paratthā’’ti. Paratthāti imassa pana padassa purato peccapadena sambandho. Pecca parattha ito gantvā te nihīnakammā paraloke samā bhavantīti attho. Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Herein, 'one who speaks what is not true' refers to one who, without seeing a fault in another, speaks a falsehood, accusing another with a baseless charge. 'Having done' refers to one who, having done an evil deed, says, “I did not do this.” 'After death, they become equal' means that both these persons, having gone to the next world, become equal in their destination by arriving in hell. For them, only the destination is determined, but their lifespan is not determined. Having done much evil kamma, they are tormented in hell for a long time; having done little, they are tormented for only a short time. Since the kamma of both is base, it is said: “persons of base deeds… in the next world.” The word 'paratthā' (in the next world) is connected with the preceding word 'pecca' (after death). The meaning is this: having passed on from here, those of base deeds become equal in the next world. At the end of the discourse, many attained the fruits of stream-entry and so forth.

Rājā ‘‘sundariyā aññehi māritabhāvaṃ jānāthā’’ti purise uyyojesi. Atha te dhuttā tehi kahāpaṇehi suraṃ pivantā aññamaññaṃ kalahaṃ kariṃsu. Eko ekaṃ āha – ‘‘tvaṃ sundariṃ ekappahāreneva māretvā mālākacavarantare nikkhipitvā tato laddhakahāpaṇehi suraṃ pivasi, hotu hotū’’ti. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Atha ne rājā ‘‘tumhehi sā māritā’’ti pucchi. ‘‘Āma, devā’’ti. ‘‘Kehi mārāpitā’’ti? ‘‘Aññatitthiyehi, devā’’ti. Rājā titthiye pakkosāpetvā pucchi. Te tatheva vadiṃsu. Tena hi gacchatha tumhe evaṃ vadantā nagaraṃ āhiṇḍatha – ‘‘ayaṃ sundarī samaṇassa gotamassa avaṇṇaṃ āropetukāmehi amhehi mārāpitā, neva samaṇassa gotamassa, na sāvakānaṃ doso atthi, amhākameva doso’’ti. Te tathā kariṃsu. Bālamahājano tadā saddahi, titthiyāpi dhuttāpi purisavadhadaṇḍaṃ pāpuṇiṃsu. Tato paṭṭhāya buddhānaṃ sakkāro mahā ahosīti.

The king dispatched his men, saying, “Ascertain the facts of Sundarī being killed by others.” Then those rogues, drinking liquor with those coins, quarreled among themselves. One said to another, “You killed Sundarī with a single blow, hid her in a heap of flowers and rubbish, and now drink liquor with the coins you received—so be it!” The king’s men seized those rogues and presented them to the king. Then the king asked them, “Was she killed by you?” “Yes, lord.” “Who had you kill her?” “The other sectarians, lord.” The king summoned the sectarians and questioned them. They said the same thing. “Very well, go now and wander through the city proclaiming, ‘This Sundarī was caused to be killed by us, who wished to slander the ascetic Gotama. There is no fault of the ascetic Gotama, nor of his disciples; the fault is ours alone.’” They did so. The foolish multitude then believed, and both the sectarians and the rogues received the punishment for murder. From that time onward, the honor shown to the Buddhas became great.

Sundarīparibbājikāvatthu paṭhamaṃ.

The First Story: The Account of Sundarī the Female Wanderer.

2. Duccaritaphalapīḷitavatthu

2. The Story of Those Afflicted by the Fruit of Misconduct

Kāsāvakaṇṭhāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto duccaritaphalānubhāvena pīḷite satte ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, delivered this Dhamma discourse beginning with 'Kāsāvakaṇṭhā', concerning beings afflicted by the power of the fruit of misconduct.

Āyasmā hi moggallāno lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto aṭṭhisaṅkhalikapetādīnaṃ attabhāve disvā sitaṃ karonto lakkhaṇattherena sitakāraṇaṃ puṭṭho ‘‘akālo, āvuso, imassa pañhassa, tathāgatassa santike maṃ puccheyyāsī’’ti vatvā tathāgatassa santike therena puṭṭho aṭṭhisaṅkhalikapetādīnaṃ diṭṭhabhāvaṃ ācikkhitvā ‘‘idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ [Pg.299] gacchantaṃ, tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā…pe… kāyopi āditto’’tiādinā (pārā. 230; saṃ. ni. 2.218) nayena saddhiṃ pattacīvarakāyabandhanādīhi ḍayhamāne pañca sahadhammike ārocesi. Satthā tesaṃ kassapadasabalassa sāsane pabbajitvā pabbajjāya anurūpaṃ kātuṃ asakkontānaṃ pāpabhāvaṃ ācikkhitvā tasmiṃ khaṇe tattha nisinnānaṃ bahūnaṃ pāpabhikkhūnaṃ duccaritakammassa vipākaṃ dassento imaṃ gāthamāha –

Indeed, the Venerable Moggallāna, while descending from Vulture’s Peak with the Elder Lakkhaṇa, saw the forms of skeleton-petas and others, and smiled. When the Elder Lakkhaṇa asked the reason for his smile, he replied, “Friend, this is not the time for this question. You should ask me in the presence of the Tathāgata.” When questioned by the elder in the presence of the Tathāgata, he described having seen the skeleton-petas and others, saying, “Friend, as I was descending from Vulture’s Peak mountain, I saw a monk traveling through the air. His outer robe was burning, blazing, and glowing… his body too was burning,” and so on. In this manner, he reported on five fellow monks who were burning along with their bowls, robes, waistbands, and so on. The Teacher explained their evil state, how they had gone forth in the dispensation of Kassapa, the one with ten powers, but were unable to act in a way befitting their going forth. Then, to show the result of the misconduct of the many evil monks seated there at that moment, he spoke this verse:

307.

307.

‘‘Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare’’ti.

Many with saffron-wrapped necks are of evil nature and unrestrained; being evil, through their evil deeds, they are reborn in hell.

Tattha kāsāvakaṇṭhāti kāsāvena paliveṭhitakaṇṭhā. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādisaṃyamarahitā, tathārūpā pāpapuggalā attanā katehi akusalakammehi nirayaṃ upapajjanti, te tattha paccitvā tato cutā vipākāvasesena petesupi evaṃ paccantīti attho.

Herein, 'kāsāvakaṇṭhā' means those with necks wrapped in a saffron robe. 'Pāpadhammā' means those of base qualities. 'Asaññatā' means those lacking restraint in body and so forth. Such evil individuals, on account of the unwholesome deeds committed by themselves, are reborn in hell. Having been tormented there, and having passed away from there, on account of the residual fruit of their kamma, they are similarly tormented in the realm of the petas. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Duccaritaphalapīḷitavatthu dutiyaṃ.

The second story: The Story of Those Afflicted by the Fruit of Misconduct.

3. Vaggumudātīriyabhikkhuvatthu

3. The Story of the Monks on the Bank of the Vaggumudā River

Seyyo ayoguḷoti imaṃ dhammadesanaṃ satthā vesāliṃ upanissāya mahāvane viharanto vaggumudātīriye bhikkhū ārabbha kathesi. Vatthu uttarimanussadhammapārājike (pārā. 193 ādayo) āgatameva.

The Teacher delivered this Dhamma discourse beginning with “Better is an iron ball” while dwelling in the Great Forest near Vesālī, concerning the monks on the bank of the Vaggumudā river. The story is found in the Pārājika concerning superhuman states.

Tadā hi satthā te bhikkhū ‘‘kiṃ pana tumhe, bhikkhave, udarassatthāya gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsitthā’’ti vatvā tehi ‘‘āma, bhante’’ti vutte te bhikkhū anekapariyāyena garahitvā imaṃ gāthamāha –

Indeed, at that time, the Teacher addressed those monks, saying, “Monks, did you, for the sake of your bellies, speak to the laity, praising one another’s superhuman states?” Upon their replying, “Yes, Venerable Sir,” he rebuked those monks in many ways and spoke this verse:

308.

308.

‘‘Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato’’ti.

Better to have eaten a ball of iron, blazing like a flame's crest, than that an immoral, unrestrained person should eat the alms-food of the land.

Tattha [Pg.300] yañce bhuñjeyyāti yaṃ dussīlo nissīlapuggalo kāyādīhi asaññato raṭṭhavāsīhi saddhāya dinnaṃ raṭṭhapiṇḍaṃ ‘‘samaṇomhī’’ti paṭijānanto gahetvā bhuñjeyya, tatto āditto aggivaṇṇo ayoguḷova bhutto seyyo sundarataro. Kiṃ kāraṇā? Tappaccayā hi ekova attabhāvo jhāyeyya, dussīlo pana saddhādeyyaṃ bhuñjitvā anekānipi jātisatāni niraye pacceyyāti attho.

Therein, 'than that one should eat' means: should an immoral person, one without virtue, unrestrained in body and so forth, professing “I am a monk,” take and eat the alms-food of the land given in faith by the country's people, it would be far better to have eaten a blazing hot iron ball, the color of a flame. For what reason? Indeed, on account of that, only one existence would burn. But the immoral one, having eaten an offering of faith, would be tormented in hell for many hundreds of births. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Vaggumudātīriyabhikkhuvatthu tatiyaṃ.

The third story: The Story of the Monks on the Bank of the Vaggumudā River.

4. Khemakaseṭṭhiputtavatthu

4. The Story of Khemaka, the Merchant's Son

Cattāri ṭhānānīti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa bhāgineyyaṃ khemakaṃ nāma seṭṭhiputtaṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with “Four states” while dwelling in Jetavana, concerning the merchant's son named Khemaka, the nephew of Anāthapiṇḍika.

So kira abhirūpo ahosi, yebhuyyena itthiyo taṃ disvā rāgābhibhūtā sakabhāvena saṇṭhātuṃ nāsakkhiṃsu. Sopi paradārakammābhiratova ahosi. Atha naṃ rattiṃ rājapurisā gahetvā rañño dassesuṃ. Rājā mahāseṭṭhissa lajjāmīti taṃ kiñci avatvā vissajjāpesi. So pana neva virami. Atha naṃ dutiyampi tatiyampi rājapurisā gahetvā rañño dassesuṃ. Rājā vissajjāpesiyeva. Mahāseṭṭhi, taṃ pavattiṃ sutvā taṃ ādāya satthu santikaṃ gantvā taṃ pavattiṃ ārocetvā, ‘‘bhante, imassa dhammaṃ desethā’’ti āha. Satthā tassa saṃvegakathaṃ vatvā paradārasevanāya dosaṃ dassento imā gāthā abhāsi –

It is said he was very handsome. For the most part, women, upon seeing him, were overcome by passion and unable to maintain their natural composure. He, too, delighted in adultery. Then, at night, the king's men seized him and presented him to the king. The king, thinking, “I would be ashamed before the great merchant,” had him released without saying anything. But he did not desist. Then, a second and a third time, the king's men seized him and presented him to the king. The king simply had him released. The great merchant, hearing of this incident, took him to the Teacher, reported the matter, and said, “Venerable Sir, please teach him the Dhamma.” The Teacher, having given him a talk to inspire a sense of spiritual urgency and showing the fault in frequenting others' wives, spoke these verses:

309.

309.

‘‘Cattāri ṭhānāni naro pamatto,Āpajjati paradārūpasevī;

Apuññalābhaṃ na nikāmaseyyaṃ,Nindaṃ tatīyaṃ nirayaṃ catutthaṃ.

A heedless man who frequents another's wife comes to four states: acquisition of demerit, not the sleep he desires, blame as the third, and hell as the fourth.

310.

310.

‘‘Apuññalābho [Pg.301] ca gatī ca pāpikā,Bhītassa bhītāya ratī ca thokikā;

Rājā ca daṇḍaṃ garukaṃ paṇeti,Tasmā naro paradāraṃ na seve’’ti.

There is acquisition of demerit and an evil destination; the pleasure of the fearful man with the fearful woman is but slight; and the king imposes a heavy punishment. Therefore, a man should not frequent another's wife.

Tattha ṭhānānīti dukkhakāraṇāni. Pamattoti sativossaggena samannāgato. Āpajjatīti pāpuṇāti. Paradārūpasevīti paradāraṃ upasevanto uppathacārī. Apuññalābhanti akusalalābhaṃ. Na nikāmaseyyanti yathā icchati, evaṃ seyyaṃ alabhitvā anicchitaṃ parittakameva kālaṃ seyyaṃ labhati. Apuññalābho cāti evaṃ tassa ayañca apuññalābho, tena ca apuññena nirayasaṅkhātā pāpikā gati hoti. Ratī ca thokikāti yā tassa bhītassa bhītāya itthiyā saddhiṃ rati, sāpi thokikā parittā hoti. Garukanti rājā ca hatthacchedādivasena garukaṃ daṇḍaṃ paṇeti. Tasmāti yasmā paradāraṃ sevanto etāni apuññādīni pāpuṇāti, tasmā paradāraṃ na seveyyāti attho.

Therein, 'states' means the causes of suffering. 'Heedless' means one endowed with a lapse of mindfulness. 'Comes to' means he attains. 'Who frequents another's wife' means one who, by frequenting another's wife, walks the wrong path. 'Acquisition of demerit' means the acquisition of the unwholesome. 'Not the sleep he desires' means: not getting sleep as he desires, he gets sleep only for a short, undesired time. 'Acquisition of demerit and' means: thus for him there is this acquisition of demerit, and because of that demerit, there is an evil destination called hell. 'The pleasure is but slight' means: whatever pleasure that fearful man has with the fearful woman, that pleasure is also little and slight. 'Heavy' means: the king also imposes a heavy punishment by way of cutting off hands and so on. 'Therefore' means: because one who frequents another's wife attains these demerits and so on, therefore one should not frequent another's wife. This is the meaning.

Desanāvasāne khemako sotāpattiphale patiṭṭhahi. Tato paṭṭhāya mahājano sukhaṃ vītināmesi. Kiṃ panassa pubbakammanti? So kira kassapabuddhakāle uttamamallo hutvā dve suvaṇṇapaṭākā dasabalassa kañcanathūpe āropetvā patthanaṃ paṭṭhapesi ‘‘ṭhapetvā ñātisālohititthiyo avasesā maṃ disvā rajjantū’’ti. Idamassa pubbakammanti. Tena taṃ nibbattanibbattaṭṭhāne disvā paresaṃ itthiyo sakabhāvena saṇṭhātuṃ nāsakkhiṃsūti.

At the end of the discourse, Khemaka was established in the fruit of stream-entry. From that day on, the populace passed their time happily. What, then, was his past kamma? It is said that in the time of Kassapa Buddha, he was an outstanding wrestler. He offered two golden banners at the golden stūpa of the one with ten powers and made an aspiration: “Excluding female relatives and blood relations, may the remaining women who see me be infatuated.” This was his past kamma. Because of this, wherever he was reborn, other men's wives, upon seeing him, were unable to maintain their natural composure.

Khemakaseṭṭhiputtavatthu catutthaṃ.

The fourth story: The Story of Khemaka, the Merchant's Son.

5. Dubbacabhikkhuvatthu

5. The Story of the Recalcitrant Monk

Kuso yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ dubbacabhikkhuṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with the words, “As with kusa grass,” concerning a certain recalcitrant monk.

Eko kira bhikkhu asañcicca ekaṃ tiṇaṃ chinditvā kukkucce uppanne ekaṃ bhikkhuṃ upasaṅkamitvā, ‘‘āvuso, yo tiṇaṃ chindati, tassa kiṃ hotī’’ti taṃ attanā katabhāvaṃ ārocetvā pucchi. Atha naṃ itaro ‘‘tvaṃ [Pg.302] tiṇassa chinnakāraṇā kiñci hotīti saññaṃ karosi, na ettha kiñci hoti, desetvā pana muccatī’’ti vatvā sayampi ubhohi hatthehi tiṇaṃ luñcitvā aggahesi. Bhikkhū taṃ pavattiṃ satthu ārocesuṃ. Satthā taṃ bhikkhuṃ anekapariyāyena vigarahitvā dhammaṃ desento imā gāthā abhāsi –

It is said that a certain monk, having unintentionally cut a blade of grass, experienced remorse. When this arose, he approached another monk and, informing him of what he had done, asked, “Friend, what happens to one who cuts grass?” The other monk replied, “Do you think something happens because a blade of grass was cut? Nothing happens in this case, but by confessing it, one is absolved.” Having said this, he himself also plucked grass with both hands and took it. The monks reported this matter to the Teacher. The Teacher rebuked that monk in many ways and, while teaching the Dhamma, spoke these verses:

311.

311.

‘‘Kuso yathā duggahito, hatthamevānukantati;

Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.

Just as kusa grass, if wrongly grasped, cuts the very hand, so too does the ascetic life, if wrongly handled, drag one down to hell.

312.

312.

‘‘Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.

Any slack deed, any defiled observance, any holy life recalled with doubt—none of these bears great fruit.

313.

313.

‘‘Kayirā ce kayirāthenaṃ, daḷhamenaṃ parakkame;

Sithilo hi paribbājo, bhiyyo ākirate raja’’nti.

If a deed is to be done, one should do it. One should undertake it steadfastly. For a lax ascetic life stirs up even more dust.

Tattha kusoti yaṃ kiñci tikhiṇadhāraṃ tiṇaṃ antamaso tālapaṇṇampi, yathā so kuso yena duggahito, tassa hatthaṃ anukantati phāleti, evameva samaṇadhammasaṅkhātaṃ sāmaññampi khaṇḍasīlāditāya dupparāmaṭṭhaṃ nirayāyupakaḍḍhati, niraye nibbattāpetīti attho. Sithilanti olīyitvā karaṇena sithilagāhaṃ katvā kataṃ yaṃkiñci kammaṃ. Saṃkiliṭṭhanti vesiyādikesu agocaresu caraṇena saṃkiliṭṭhaṃ. Saṅkassaranti saṅkāhi saritabbaṃ, uposathakiccādīsu aññatarakiccena sannipatitampi saṅghaṃ disvā ‘‘addhā ime mama cariyaṃ ñatvā maṃ ukkhipitukāmāva sannipatitā’’ti evaṃ attano āsaṅkāhi saritaṃ ussaṅkitaṃ parisaṅkitaṃ. Na taṃ hotīti taṃ evarūpaṃ samaṇadhammasaṅkhātaṃ brahmacariyaṃ tassa puggalassa mahapphalaṃ na hoti, tassa mahapphalābhāveneva bhikkhadāyakānampissa na mahapphalaṃ hotīti attho. Kayirā ceti tasmā yaṃ kammaṃ kareyya, taṃ kareyyātheva. Daḷhamenaṃ parakkameti thirakatameva katvā avattasamādāno hutvā enaṃ kayirā. Paribbājoti sithilabhāvena kato khaṇḍādibhāvappatto samaṇadhammo. Bhiyyo ākirate rajanti abbhantare vijjamānaṃ rāgarajādiṃ evarūpo samaṇadhammo apanetuṃ na sakkoti, atha kho tassa upari aparampi rāgarajādiṃ ākiratīti attho.

Therein, 'kusa' refers to any sharp-edged grass, or at the very least, even a palm leaf. Just as that kusa grass, if wrongly grasped by someone, cuts and splits their hand, in the same way, the ascetic life, also known as the practice of a recluse, if badly handled through broken morality and the like, drags one to hell; the meaning is that it causes one to be reborn in hell. 'Slack' refers to any deed done with laxity, performed with a slack grip. 'Defiled' means defiled by frequenting improper places, such as the quarters of a prostitute. 'Recalled with doubt' means to be remembered with suspicion. For instance, upon seeing the Sangha assembled for some duty, such as the Uposatha observance, one thinks, “Surely, having learned of my conduct, they have assembled only because they wish to expel me.” Thus, it is remembered with one’s own suspicions, suspected, and doubted. 'That bears no great fruit' means that such a holy life, known as the practice of a recluse, does not bear great fruit for that person. Because it is not of great fruit for that person, it is also not of great fruit for those who give alms; this is the meaning. 'If a deed is to be done' means, therefore, whatever wholesome action one might do, that one should indeed do. 'One should undertake it steadfastly' means that, having made it firm, one should perform that wholesome action. 'Ascetic life' refers to the practice of a recluse which, having been performed with slackness, has reached a state of being broken and the like. 'Stirs up even more dust' means that such a practice of a recluse is unable to remove the existing inner dust of lust and so forth. Indeed, it scatters even more dust of lust and so forth upon that monk; this is the meaning.

Desanāvasāne [Pg.303] bahū sotāpattiphalādīni pāpuṇiṃsu, sopi bhikkhu saṃvare ṭhatvā pacchā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

At the conclusion of the discourse, many attained the fruits of stream-entry and so on. That monk also, having established himself in restraint, later developed insight and attained Arahantship.

Dubbacabhikkhuvatthu pañcamaṃ.

The Fifth: The Story of the Recalcitrant Monk.

6. Issāpakatitthivatthu

6. The Story of the Woman Afflicted by Jealousy

Akatanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ issāpakataṃ itthiṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, taught this Dhamma discourse beginning with 'Akatam,' concerning a certain woman afflicted by jealousy.

Tassā kira sāmiko ekāya gehadāsiyā saddhiṃ santhavaṃ akāsi. Sā issāpakatā taṃ dāsiṃ hatthapādesu bandhitvā tassā kaṇṇanāsaṃ chinditvā ekasmiṃ guḷhagabbhe pakkhipitvā dvāraṃ pidahitvā tassa kammassa attanā katabhāvaṃ paṭicchādetuṃ ‘‘ehi, ayya, vihāraṃ gantvā dhammaṃ suṇissāmā’’ti sāmikaṃ ādāya vihāraṃ gantvā dhammaṃ suṇantī nisīdi. Athassā āgantukañātakā gehaṃ āgantvā dvāraṃ vivaritvā taṃ vippakāraṃ disvā dāsiṃ mocayiṃsu. Sā vihāraṃ gantvā catuparisamajjhe ṭhitā tamatthaṃ dasabalassa ārocesi. Satthā tassā vacanaṃ sutvā ‘‘duccaritaṃ nāma ‘idaṃ me aññe na jānantī’ti appamattakampi na kātabbaṃ, aññasmiṃ ajānantepi sucaritameva kātabbaṃ. Paṭicchādetvā katampi hi duccaritaṃ nāma pacchānutāpaṃ karoti, sucaritaṃ pāmojjameva janetī’’ti vatvā imaṃ gāthamāha –

It is said that her husband had an affair with a certain house-servant. She, afflicted by jealousy, bound that servant's hands and feet, cut off her ears and nose, placed her in a secret chamber, and closed the door. In order to conceal the fact that she herself had done this deed, she invited her husband, saying, 'Come, my lord, let us go to the monastery and listen to the Dhamma.' Taking him with her, she went to the monastery and sat listening to the Dhamma. Then, visiting relatives of the servant came to the house, opened the door, saw that violation, and freed the servant. She went to the monastery and, standing in the midst of the fourfold assembly, reported the matter to the One of Ten Powers. The Teacher, having heard her words, said, 'An evil deed, thinking, "Others do not know this of me," should not be done, not even the slightest. Even when another does not know, only a good deed should be done. For an evil deed, even if done covertly, causes remorse later, whereas a good deed generates only joy.' Having said this, he spoke this verse:

314.

314.

‘‘Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;

Katañca sukataṃ seyyo, yaṃ katvā nānutappatī’’ti.

Better is an evil deed undone; an evil deed torments one later. And better is a good deed done, which, having been done, one does not regret.

Tattha dukkaṭanti sāvajjaṃ apāyasaṃvattanikaṃ kammaṃ akatameva seyyo varaṃ uttamaṃ. Pacchā tappatīti tañhi anussaritānussaritakāle tappatiyeva. Sukatanti anavajjaṃ pana sukhadāyakaṃ sugatisaṃvattanikameva kammaṃ kataṃ seyyo. Yaṃ katvāti yaṃ kammaṃ katvā pacchā anussaraṇakāle na tappati nānutappati, somanassajātova hoti, taṃ kammaṃ varanti attho.

Therein, 'an evil deed' means a blameworthy deed that leads to the plane of misery; it is better, superior, and excellent left undone. 'Torments one later' means: indeed, whenever that deed is recollected, one is tormented. 'A good deed' means a blameless, happiness-giving deed that leads to a good destination; it is better done. 'Which, having been done' means: having done which deed, later, at the time of recollection, one is not tormented, does not regret, but becomes joyful; that deed is excellent. This is the meaning.

Desanāvasāne upāsako ca sā ca itthī sotāpattiphale patiṭṭhahiṃsu. Tañca pana dāsiṃ tattheva bhujissaṃ katvā dhammacāriniṃ kariṃsūti.

At the end of the discourse, both the male lay follower and that woman were established in the fruit of stream-entry. And they made that servant a free woman right there and made her a practitioner of the Dhamma.

Issāpakatitthivatthu chaṭṭhaṃ.

The Sixth: The Story of the Woman Afflicted by Jealousy.

7. Sambahulabhikkhuvatthu

7. The Story of Many Monks

Nagaraṃ [Pg.304] yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule āgantuke bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma discourse concerning many visiting monks, beginning with the words, 'Like a city'.

Te kira ekasmiṃ paccante vassaṃ upagantvā paṭhamamāse sukhaṃ vihariṃsu. Majjhimamāse corā āgantvā tesaṃ gocaragāmaṃ paharitvā karamare gahetvā agamaṃsu. Tato paṭṭhāya manussā corānaṃ paṭibāhanatthāya taṃ paccantanagaraṃ abhisaṅkharontā te bhikkhū sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. Te aphāsukaṃ vassaṃ vasitvā vutthavassā satthu dassanāya sāvatthiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ katapaṭisanthāro ‘‘kiṃ, bhikkhave, sukhaṃ vasitthā’’ti pucchitvā, ‘‘bhante, mayaṃ paṭhamamāsameva sukhaṃ vasimhā, majjhimamāse corā gāmaṃ pahariṃsu, tato paṭṭhāya manussā nagaraṃ abhisaṅkharontā sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. Tasmā aphāsukaṃ vassaṃ vasimhā’’ti vutte ‘‘alaṃ, bhikkhave, mā cintayittha, phāsuvihāro nāma niccakālaṃ dullabho, bhikkhunā nāma yathā te manussā nagaraṃ gopayiṃsu, evaṃ attabhāvameva gopayituṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –

It is said that having gone to spend the rains-residence in a certain border region, those monks lived comfortably during the first month. In the middle month, robbers came, raided their alms-village, took captives, and departed. From then on, the people, engaged in fortifying that border town to ward off the robbers, did not get the opportunity to attend to the monks respectfully. They spent the rains-residence uncomfortably and, after the rains-residence was over, went to Sāvatthī to see the Teacher. Having paid homage to the Teacher, they sat to one side. The Teacher, having exchanged friendly greetings with them, asked: 'Monks, did you live comfortably?' When they replied, 'Venerable sir, we lived comfortably only during the first month. In the middle month, robbers raided the village, and from then on, the people, engaged in fortifying the town, did not get the opportunity to attend to us respectfully. Therefore, we spent the rains-residence uncomfortably,' the Teacher said: 'Enough, monks, do not worry. A comfortable dwelling is indeed hard to obtain at all times. Just as those people guarded the town, so too is it proper for a monk to guard his own self.' Having said this, he spoke this verse:

315.

315.

‘‘Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā’’ti.

As a border city, guarded within and without, so should you guard yourselves. Let not the opportune moment pass you by; for those who have let the moment pass grieve, consigned to hell.

Tattha santarabāhiranti, bhikkhave, yathā tehi manussehi taṃ paccantanagaraṃ dvārapākārādīni thirāni karontehi saantaraṃ, aṭṭālakaparikhādīni thirāni karontehi sabāhiranti santarabāhiraṃ suguttaṃ kataṃ, evaṃ tumhepi satiṃ upaṭṭhapetvā ajjhattikāni cha dvārāni pidahitvā dvārarakkhikaṃ satiṃ avissajjetvā yathā gayhamānāni bāhirāni cha āyatanāni ajjhattikānaṃ upaghātāya saṃvattanti, tathā aggahaṇena tānipi thirāni katvā tesaṃ appavesāya dvārarakkhikaṃ satiṃ appahāya vicarantā attānaṃ gopethāti attho. Khaṇo vo mā upaccagāti yo hi evaṃ attānaṃ na gopeti, taṃ puggalaṃ ayaṃ buddhuppādakhaṇo majjhimadese uppattikhaṇo sammādiṭṭhiyā paṭiladdhakhaṇo channaṃ āyatanānaṃ avekallakhaṇoti sabbopi ayaṃ khaṇo [Pg.305] atikkamati, so khaṇo tumhe mā atikkamatu. Khaṇātītāti ye hi taṃ khaṇaṃ atītā, te ca puggale so ca khaṇo atīto, te nirayamhi samappitā hutvā tattha nibbattitvā socantīti attho.

Therein, as to 'within and without': Monks, just as that border town was made well-guarded 'within and without' by those people—'with the inside' by making firm the gates, walls, and so on, and 'with the outside' by making firm the watchtowers, moats, and so on—so too should you guard yourselves. Having established mindfulness, close the six internal doors. Do not abandon mindfulness, the gatekeeper. Just as the six external sense bases, when grasped, lead to the destruction of the internal ones, so by not grasping them, make those internal doors firm. To prevent their entry, do not forsake mindfulness, the gatekeeper. While conducting yourselves thus, guard yourselves. This is the meaning. As to 'Let not the opportune moment pass you by': Indeed, for any person who does not guard himself in this way, this entire opportune moment passes him by—namely, the moment of a Buddha's arising, the moment of birth in the middle country, the moment of attaining right view, and the moment of having the six sense bases unimpaired. Let that moment not pass you by. As to 'Those who have let the moment pass': Indeed, those persons who have let that moment pass—and that moment has passed them by—are consigned to hell. Having been reborn there, they grieve. This is the meaning.

Desanāvasāne te bhikkhū uppannasaṃvegā arahatte patiṭṭhahiṃsūti.

At the end of the discourse, those monks, filled with a sense of spiritual urgency, were established in Arahantship.

Sambahulabhikkhuvatthu sattamaṃ.

The Story of Many Monks is the seventh.

8. Nigaṇṭhavatthu

8. The Story of the Nigaṇṭhas

Alajjitāyeti imaṃ dhammadesanaṃ satthā jetavane viharanto nigaṇṭhe ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Alajjitāye', concerning the Nigaṇṭhas.

Ekasmiñhi divase bhikkhū nigaṇṭhe disvā kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, sabbaso appaṭicchannehi acelakehi ime nigaṇṭhā varatarā, ye ekaṃ purimapassampi tāva paṭicchādenti, sahirikā maññe ete’’ti. Taṃ sutvā nigaṇṭhā ‘‘na mayaṃ etena kāraṇena paṭicchādema, paṃsurajādayo pana puggalā eva, jīvitindriyapaṭibaddhā eva, te no bhikkhābhājanesu mā patiṃsūti iminā kāraṇena paṭicchādemā’’ti vatvā tehi saddhiṃ vādapaṭivādavasena bahuṃ kathaṃ kathesuṃ. Bhikkhū satthāraṃ upasaṅkamitvā nisinnakāle taṃ pavattiṃ ārocesuṃ. Satthā, ‘‘bhikkhave, alajjitabbena lajjitvā lajjitabbena alajjamānā nāma duggatiparāyaṇāva hontī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

Indeed, on one occasion, the monks, seeing the Nigaṇṭhas, started a discussion: 'Friends, these Nigaṇṭhas are more excellent than the completely unclothed ascetics, for they at least cover their front side. We think they have a sense of shame.' Hearing this, the Nigaṇṭhas said: 'We do not cover ourselves for that reason. Rather, dust particles and the like are living beings, connected with the life faculty. We cover ourselves for this reason: lest they fall into our alms bowls.' Having said this, they engaged in much debate and counter-debate with those monks. The monks approached the Teacher and, when they were seated, reported the matter. The Teacher said: 'Monks, those who are ashamed of what is not shameful, and are not ashamed of what is shameful, are indeed headed for a miserable destination.' Having said this, while teaching the Dhamma, he spoke these verses:

316.

316.

‘‘Alajjitāye lajjanti, lajjitāye na lajjare;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

They are ashamed of what is not shameful, and are not ashamed of what is shameful; undertaking wrong views, beings go to a miserable destination.

317.

317.

‘‘Abhaye bhayadassino, bhaye cābhayadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggati’’nti.

Seeing danger in what is not dangerous, and seeing no danger in what is dangerous; undertaking wrong views, beings go to a miserable destination.

Tattha alajjitāyeti alajjitabbena. Bhikkhābhājanañhi alajjitabbaṃ nāma, te pana taṃ paṭicchādetvā vicarantā tena lajjanti nāma. Lajjitāyeti apaṭicchannena hirikopīnaṅgena lajjitabbena. Te pana taṃ apaṭicchādetvā vicarantā [Pg.306] lajjitāye na lajjanti nāma. Tena tesaṃ alajjitabbena lajjitaṃ lajjitabbena alajjitaṃ tucchagahaṇabhāvena ca aññathāgahaṇabhāvena ca micchādiṭṭhi hoti. Taṃ samādiyitvā vicarantā pana te micchādiṭṭhisamādānā sattā nirayādibhedaṃ duggatiṃ gacchantīti attho. Abhayeti bhikkhābhājanaṃ nissāya rāgadosamohamānadiṭṭhikilesaduccaritabhayānaṃ anuppajjanato bhikkhābhājanaṃ abhayaṃ nāma, bhayena taṃ paṭicchādentā pana abhaye bhayadassino nāma. Hirikopīnaṅgaṃ pana nissāya rāgādīnaṃ uppajjanato taṃ bhayaṃ nāma, tassa apaṭicchādanena bhaye cābhayadassino. Tassa taṃ ayathāgahaṇassa samādinnattā micchādiṭṭhisamādānā sattā duggahiṃ gacchantīti attho.

Therein, 'alajjitāye' refers to what one should not be ashamed of. Indeed, the alms bowl is something not to be ashamed of, yet they, covering it as they wander, are said to be ashamed of it. 'Lajjitāye' refers to what one should be ashamed of, namely, the uncovered private parts. Yet they, wandering without covering them, are said not to be ashamed of what is shameful. Thus, for them, what is not shameful is treated as shameful, and what is shameful is treated as not shameful. Because of this grasping of the worthless and grasping perversely, this constitutes wrong view. By undertaking this and wandering, these beings, due to their undertaking of wrong view, go to a miserable destination of various kinds, such as hell. This is the meaning. Regarding 'abhaye' ('in what is free from danger'): because with respect to the alms bowl the dangers of defilements and misconduct—namely lust, hatred, delusion, conceit, and wrong view—do not arise, the alms bowl is called 'free from danger.' Yet those who cover it out of fear are called 'those who see danger in what is free from danger.' The private parts, however, are called 'danger' because with respect to them, lust and so on arise. By not covering them, they are 'those who see no danger in what is dangerous.' Because of their firm undertaking of that wrong grasp, beings who have undertaken wrong view go to a miserable destination. This is the meaning.

Desanāvasāne bahū nigaṇṭhā saṃviggamānasā pabbajiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, many Nigaṇṭhas, with minds stirred by spiritual urgency, went forth. For the assembled company also, the Dhamma discourse was beneficial.

Nigaṇṭhavatthu aṭṭhamaṃ.

The Story of the Nigaṇṭhas is the eighth.

9. Titthiyasāvakavatthu

9. The Story of the Disciples of the Sectarians

Avajjeti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiyasāvake ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this discourse beginning with 'Avajje' concerning the disciples of the sectarians.

Ekasmiñhi samaye aññatitthiyasāvakā attano putte sammādiṭṭhikānaṃ upāsakānaṃ puttehi saddhiṃ saparivāre kīḷamāne disvā gehaṃ āgatakāle ‘‘na vo samaṇā sakyaputtiyā vanditabbā, nāpi tesaṃ vihāraṃ pavisitabba’’nti sapathaṃ kārayiṃsu. Te ekadivasaṃ jetavanavihārassa bahidvārakoṭṭhakasāmante kīḷantā pipāsitā ahesuṃ. Athekaṃ upāsakadārakaṃ ‘‘tvaṃ ettha gantvā pānīyaṃ pivitvā amhākampi āharāhī’’ti pahiṇiṃsu. So vihāraṃ pavisitvā satthāraṃ vanditvā pānīyaṃ pivitvā tamatthaṃ ārocesi. Atha naṃ satthā ‘‘tvameva pānīyaṃ pivitvā gantvā itarepi pānīyapivanatthāya idheva pesehī’’ti āha. So tathā akāsi. Te āgantvā pānīyaṃ piviṃsu. Satthā te pakkosāpetvā tesaṃ sappāyaṃ dhammakathaṃ kathetvā te acalasaddhe katvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Te sakāni gehāni gantvā tamatthaṃ mātāpitūnaṃ ārocesuṃ[Pg.307]. Atha nesaṃ mātāpitaro ‘‘puttakā no vipannadiṭṭhikā jātā’’ti domanassappattā parideviṃsu. Atha tesaṃ chekā sambahulā paṭivissakā manussā āgantvā domanassavūpasamanatthāya dhammaṃ kathayiṃsu. Te tesaṃ kathaṃ sutvā ‘‘ime dārake samaṇassa gotamasseva niyyādessāmā’’ti mahantena ñātigaṇena saddhiṃ vihāraṃ nayiṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desento imā gāthā abhāsi –

Indeed, at one time, the disciples of other sectarians, seeing their own sons playing with their retinue together with the sons of lay followers who possessed right view, made them swear an oath upon their return home: 'You are not to pay homage to the Sakyan ascetics, nor are you to enter their monastery.' One day, while playing near the outer gatehouse of the Jetavana monastery, they became thirsty. They then sent the son of a lay follower, saying, 'Go there, drink water, and bring some for us as well.' He entered the monastery, paid homage to the Teacher, drank water, and informed him of the matter. Then the Teacher said to him, 'You yourself drink the water, then go and send the others here to drink water.' He did so. They came and drank the water. The Teacher, having had them summoned, gave them a suitable Dhamma talk, made their faith unshakable, and established them in the refuges and the precepts. Having gone to their own homes, they informed their parents of the matter. Then their parents, afflicted with grief, lamented, 'Our sons have become of corrupt view!' Then, their many skilled neighbors came and spoke the Dhamma to appease their grief. They, having heard their words, said, 'We will entrust these boys to the ascetic Gotama himself,' and took them to the monastery together with a large group of relatives. The Teacher, observing their disposition, while teaching the Dhamma, spoke these verses:

318.

318.

‘‘Avajje vajjamatino, vajje cāvajjadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

Those who perceive fault in what is faultless, and see no fault in what is faulty; having undertaken wrong view, such beings go to a woeful state.

319.

319.

‘‘Vajjañca vajjato ñatvā, avajjañca avajjato;

Sammādiṭṭhisamādānā, sattā gacchanti suggati’’nti.

Having known the faulty as faulty, and the faultless as faultless; having undertaken right view, such beings go to a happy destination.

Tattha avajjeti dasavatthukāya sammādiṭṭhiyā, tassā upanissayabhūte dhamme ca. Vajjamatinoti vajjaṃ idanti uppannamatino. Dasavatthukāya micchādiṭṭhiyā pana tassā upanissayabhūte dhamme ca avajjadassino, etissā avajjaṃ vajjato vajjañca avajjato ñatvā gahaṇasaṅkhātāya micchādiṭṭhiyā samādinnattā micchādiṭṭhisamādānā sattā duggatiṃ gacchantīti attho. Dutiyagāthāya vuttavipariyāyena attho veditabbo.

Therein, 'avajje' refers to the tenfold right view and the Dhamma that is its supporting condition. 'Vajjamatino' means those for whom the opinion 'this is a fault' has arisen. However, regarding the tenfold wrong view and the Dhamma that is its supporting condition, they are 'avajjadassino' (seers of the faultless). Because of having firmly undertaken this wrong view—which is characterized by the grasping of knowing what is faultless as faulty and what is faulty as faultless—beings who have undertaken wrong view go to a woeful state. This is the meaning. The meaning of the second verse is to be understood as the opposite of what has been stated.

Desanāvasāne sabbepi te tīsu saraṇesu patiṭṭhāya aparāparaṃ dhammaṃ suṇantā sotāpattiphale patiṭṭhahiṃsūti.

At the conclusion of the discourse, all of them, having been established in the three refuges and listening to the Dhamma successively, were established in the fruit of stream-entry.

Titthiyasāvakavatthu navamaṃ.

The Story of the Disciples of the Sectarians, the Ninth.

Nirayavaggavaṇṇanā niṭṭhitā.

The Commentary on the Niraya Vagga is concluded.

Dvāvīsatimo vaggo.

The Twenty-second Chapter.

23. Nāgavaggo

23. The Chapter on the Great Ones

1. Attadantavatthu

1. The Story of the Self-Tamed

Ahaṃ [Pg.308] nāgo vāti imaṃ dhammadesanaṃ satthā kosambiyaṃ viharanto attānaṃ ārabbha kathesi. Vatthu appamādavaggassa ādigāthāvaṇṇanāya vitthāritameva. Vuttañhetaṃ tattha (dha. pa. aṭṭha. 1.sāmāvativatthu) –

The Teacher, while dwelling in Kosambī, spoke this Dhamma discourse concerning himself, beginning with 'Ahaṃ nāgo va.' The story is indeed elaborated in the commentary on the first verse of the Appamādavagga. For it was stated there:

Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā ‘‘samaṇassa gotamasseva kattabbaṃ karissāmī’’ti nāgarānaṃ lañjaṃ datvā ‘‘samaṇaṃ gotamaṃ antonagaraṃ pavisitvā carantaṃ dāsakammakaraporisehi saddhiṃ akkosetvā paribhāsetvā palāpethā’’ti āṇāpesi. Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā ‘‘corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā’’ti dasahi akkosavatthūhi akkosanti paribhāsanti. Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – ‘‘bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā’’ti. ‘‘Kuhiṃ, ānandā’’ti? ‘‘Aññaṃ nagaraṃ, bhante’’ti. ‘‘Tattha manussesu akkosantesu paribhāsantesu puna kattha gamissāmānandā’’ti. ‘‘Tatopi aññaṃ nagaraṃ, bhante’’ti. ‘‘Tattha manussesu akkosantesu paribhāsantesu kuhiṃ gamissāmānandā’’ti. ‘‘Tatopi aññaṃ nagaraṃ, bhante’’ti. ‘‘Ānanda, na evaṃ kātuṃ vaṭṭati, yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati, ke pana te, ānanda, akkosantī’’ti. ‘‘Bhante, dāsakammakare upādāya sabbe akkosantī’’ti. ‘‘Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso. Saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro’’ti vatvā attānaṃ ārabbha dhammaṃ desento imā gāthā abhāsi –

Unable to do anything to them, Māgaṇḍiyā thought, 'I will do to the ascetic Gotama what ought to be done.' Having given a bribe to the citizens, she ordered, 'When the ascetic Gotama has entered the inner city and is walking about, you, together with slaves and laborers, must abuse, revile, and drive him away.' Those of wrong view, lacking faith in the Three Jewels, followed the Teacher who had entered the inner city and, with the ten objects of abuse, they abused and reviled him, saying: 'You are a thief! You are a fool! You are a deluded one! You are a robber! You are a camel! You are an ox! You are a donkey! You are one bound for hell! You are one bound for the animal realm! For you there is no good destination; only a woeful destination is to be expected for you.' Hearing this, the Venerable Ānanda said this to the Teacher: 'Venerable Sir, these citizens are abusing and reviling us. Let us go elsewhere from here.' 'Where, Ānanda?' 'To another city, Venerable Sir.' 'Ānanda, if the people there abuse and revile us, where then shall we go?' 'From there to another city, Venerable Sir.' 'Ānanda, if the people there abuse and revile us, where shall we go?' 'From there to another city, Venerable Sir.' 'Ānanda, it is not proper to do so. Wherever a dispute has arisen, only when it has been settled right there is it proper to go elsewhere. But who, Ānanda, are they that abuse you?' 'Venerable Sir, beginning with the slaves and laborers, everyone abuses us.' 'Ānanda, I am like a war elephant that has entered the battlefield. Indeed, for a war elephant that has entered the battlefield, it is its burden to endure arrows coming from the four directions. Even so, it is my burden to endure the words spoken by many immoral people.' Having said this, and teaching the Dhamma concerning himself, he spoke these verses:

320.

320.

‘‘Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;

Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.

As an elephant in battle endures an arrow shot from a bow, so shall I endure abusive speech; for many people are immoral.

321.

321.

‘‘Dantaṃ [Pg.309] nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

A tamed beast they lead to the assembly, a tamed beast the king mounts. Best among humans is the tamed one who endures abusive speech.

322.

322.

‘‘Varamassatarā dantā, ājānīyā ca sindhavā;

Kuñjarā ca mahānāgā, attadanto tato vara’’nti.

Excellent are tamed mules, thoroughbreds of Sindh, and great tuskers; but more excellent than them is one who has tamed himself.

Tattha nāgovāti hatthī viya. Cāpato patitanti dhanuto muttaṃ. Ativākyanti aṭṭhaanariyavohāravasena pavattaṃ vītikkamavacanaṃ. Titikkhissanti yathā saṅgāmāvacaro sudanto mahānāgo khamo sattipahārādīni cāpato muccitvā attani patite sare avihaññamāno titikkhati, evameva evarūpaṃ ativākyaṃ titikkhissaṃ, sahissāmīti attho. Dussīlo hīti ayañhi lokiyamahājano bahudussīlo attano attano rucivasena vācaṃ nicchāretvā ghaṭṭento carati, tattha adhivāsanaṃ ajjhupekkhanameva mama bhāro. Samitinti uyyānakīḷamaṇḍalādīsu mahājanamajjhaṃ gacchantā dantameva goṇajātiṃ vā assajātiṃ vā yāne yojetvā nayanti. Rājāti tathārūpeheva vāhanehi gacchanto rājāpi dantameva abhirūhati. Manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. Yotivākyanti yo evarūpaṃ atikkamavacanaṃ punappunaṃ vuccamānampi titikkhati na paṭippharati na vihaññati, evarūpo danto seṭṭhoti attho.

Herein, `nāgova` means 'like a great elephant.' `Cāpato patitaṃ` means 'released from a bow.' `Ativākyaṃ` means transgressive speech that occurs by way of the eight ignoble expressions. `Titikkhissaṃ`: Just as a well-tamed great elephant that frequents the battlefield is able to endure spear-blows and so forth, and endures without being distressed when arrows released from a bow fall upon it, even so will I endure such transgressive speech; the meaning is 'I will bear it.' `Dussīlo hi`: Indeed, this worldly populace is very immoral, uttering words according to their own pleasure and going about causing friction. Therein, patient endurance characterized by equanimity is my burden. `Samitiṃ`: When going into the midst of a great crowd in pleasure gardens, sporting grounds, and so forth, they yoke only a tamed creature of the ox-kind or horse-kind to a vehicle and lead it. `Rājā`: A king also, when traveling with such vehicles, mounts only a tamed one. `Manussesu`: Among humans also, one who is tamed by the four noble paths, who is without the poison of defilements, is the best. `Yo ativākyaṃ`: One who endures such transgressive speech even when it is spoken again and again, does not speak back, does not strike back—such a tamed person is the best. This is the meaning.

Assatarāti vaḷavāya gadrabhena jātā. Ājānīyāti yaṃ assadamasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. Sindhavāti sindhavaraṭṭhe jātā assā. Mahānāgāti kuñjarasaṅkhātā mahāhatthino. Attadantoti ete assatarā ca sindhavā ca kuñjarā ca dantāva varaṃ, na adantā. Yo pana catūhi ariyamaggehi attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho.

`Assatarā` means those born of a mare by a donkey. `Ājānīyā` means those capable of quickly understanding the command that a horse-trainer and charioteer has them carry out. `Sindhavā` means horses born in the Sindhu country. `Mahānāgā` means great elephants known as kuñjara. `Attadanto`: These mules, Sindhu horses, and kuñjara elephants are excellent only when tamed, not when untamed. But as for the person who, by means of the four noble paths, is self-tamed due to having tamed himself, and is without poison—this person is more excellent than them. The meaning is that he is far superior to all of these animals.

Desanāvasāne lañjaṃ gahetvā vīthisiṅghāṭakādīsu ṭhatvā akkosanto paribhāsanto sabbopi so mahājano sotāpattiphalādīni pāpuṇīti.

At the end of the discourse, that entire crowd—who, having taken a bribe, were standing in the main roads and at the crossroads abusing and reviling him—attained the fruit of stream-entry and so forth.

Attadantavatthu paṭhamaṃ.

The First Story: The Self-Tamed.

2. Hatthācariyapubbakabhikkhuvatthu

2. The Story of the Monk Who Was Formerly an Elephant Trainer.

Na [Pg.310] hi etehīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ hatthācariyapubbakaṃ bhikkhuṃ ārabbha kathesi.

This Dhamma discourse beginning with the words, 'Na hi etehi,' was spoken by the Teacher while dwelling at Jetavana concerning a certain monk who had formerly been an elephant trainer.

So kira ekadivasaṃ aciravatīnadītīre hatthidamakaṃ ‘‘ekaṃ hatthiṃ damessāmī’’ti attanā icchitaṃ kāraṇaṃ sikkhāpetuṃ asakkontaṃ disvā samīpe ṭhite bhikkhū āmantetvā āha – ‘‘āvuso, sace ayaṃ hatthācariyo imaṃ hatthiṃ asukaṭṭhāne nāma vijjheyya, khippameva imaṃ kāraṇaṃ sikkhāpeyyā’’ti. So tassa kathaṃ sutvā tathā katvā taṃ hatthiṃ sudantaṃ damesi. Te bhikkhū taṃ pavattiṃ satthu ārocesuṃ. Satthā taṃ bhikkhuṃ pakkosāpetvā ‘‘saccaṃ kira tayā evaṃ vutta’’nti pucchitvā ‘‘saccaṃ, bhante’’ti vutte vigarahitvā ‘‘kiṃ te, moghapurisa, hatthiyānena vā aññena vā dantena. Na hi etehi yānehi agatapubbaṃ ṭhānaṃ gantuṃ samatthā nāma atthi, attanā pana sudantena sakkā agatapubbaṃ ṭhānaṃ gantuṃ, tasmā attānameva damehi, kiṃ te etesaṃ damanenā’’ti vatvā imaṃ gāthamāha –

It is said that one day, on the bank of the Aciravatī River, that monk saw an elephant trainer who was unable to teach an elephant a desired technique, thinking, 'I will train this elephant.' Having seen this, he addressed the monks standing nearby and said: 'Friends, if this elephant trainer were to prod this elephant in such-and-such a place, he could quickly teach it this technique.' Hearing his words, the trainer did so and thoroughly tamed the elephant. Those monks reported the matter to the Teacher. The Teacher had that monk summoned and asked, 'Is it true that you spoke thus?' When he replied, 'It is true, Venerable Sir,' the Teacher rebuked him, saying: 'Worthless man, what use to you is an elephant vehicle or any other tamed vehicle? Indeed, by these vehicles one cannot go to a place not gone to before. But by one's own well-tamed self, it is possible to go to a place not gone to before. Therefore, tame only yourself. What use to you is the taming of these?' Having said this, he spoke this verse:

323.

323.

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchatī’’ti.

Indeed, not by these vehicles can one go to the un-gone-to direction; whereas with a self well-tamed, a tamed person goes by means of taming.

Tassattho – yāni tāni hatthiyānādīni yānāni, na hi etehi yānehi koci puggalo supinantenapi agatapubbattā ‘‘agata’’nti saṅkhātaṃ nibbānadisaṃ tathā gaccheyya, yathā pubbabhāge indriyadamena aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti. Tasmā attadamanameva tato varanti attho.

The meaning of this is: Whatever vehicles there are, such as elephant vehicles, by these vehicles no person can go to the direction of Nibbāna, called 'ungone' because it has not been reached before even in a dream. Whereas a wise person—tamed in the preliminary stage by the taming of the senses, and well-tamed in the later stage by the cultivation of the noble path, a tamed one without defilements—reaches that un-gone-to-before direction, he attains the plane of the tamed. Therefore, the taming of oneself is indeed superior to that.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Hatthācariyapubbakabhikkhuvatthu dutiyaṃ.

The Second Story: The Monk Who Was Formerly an Elephant Trainer.

3. Parijiṇṇabrāhmaṇaputtavatthu

3. The Story of the Aged Brahmin's Sons.

Dhanapāloti [Pg.311] imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññatarassa parijiṇṇabrāhmaṇassa putte ārabbha kathesi.

This Dhamma discourse beginning with the words, 'Dhanapālo,' was spoken by the Teacher while dwelling at Sāvatthī concerning the sons of a certain aged brahmin.

Sāvatthiyaṃ kireko brāhmaṇo aṭṭhasatasahassavibhavo vayappattānaṃ catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi. Athassa brāhmaṇiyā kālakatāya puttā sammantayiṃsu – ‘‘sace ayaṃ aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattānaṃ vasena kulasantakaṃ bhijjissati, handa naṃ mayaṃ saṅgaṇhissāmā’’ti te taṃ paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā upaṭṭhahitvā ekadivasamassa divā niddāyitvā vuṭṭhitassa hatthapāde sambāhantā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā ‘‘mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā’’ti yāciṃsu. Brāhmaṇo puna ekekassa satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. Taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi. Atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha – ‘‘kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnaṃ atthi, nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī’’ti. Sopi ‘‘nassa vasalī’’ti kujjhitvā aññassa gharaṃ agamāsi. Tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharampi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhāya caranto āgamma pīṭhikāya nipanno niddaṃ okkamitvā uṭṭhāya nisinno attānaṃ oloketvā puttesu attano patiṭṭhaṃ apassanto cintesi – ‘‘samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitu’’nti. So nivāsanapārupanaṃ saṇṭhāpetvā bhikkhabhājanaṃ gahetvā daṇḍamādāya bhagavato santikaṃ agamāsi. Vuttampi cetaṃ (saṃ. ni. 1.200) –

It is said that at Sāvatthī, a certain brahmin who possessed a fortune of eight hundred thousand arranged marriages for his four sons when they came of age and gave them four hundred thousand. Then, when his brahmin wife passed away, the sons consulted among themselves: 'If he brings another brahmin woman, the family inheritance will be divided on account of any children born from her womb. Come, let us take care of him.' Attending to him with fine food, clothing, and so forth, and massaging his hands and feet, they served him. One day, after he had slept during the day and arisen, while they were massaging his hands and feet, they each spoke of the drawbacks of household life, saying: 'We will serve you in this manner for the rest of your life. Please give us the remaining wealth as well.' The brahmin then gave another hundred thousand to each one, and keeping only enough clothing for himself to wear, he divided all his possessions and belongings into four parts and handed them over. The eldest son attended to him for a few days. Then one day, as the brahmin was returning from bathing, the daughter-in-law, standing at the gatehouse, said this to him: 'Was any extra, a hundred or a thousand, given by you to the eldest son? Were not two hundred thousand given to each of them? Do you not know the way to the houses of the other sons?' He, becoming angry, said, 'Perish, you wretch!' and went to another son’s house. From there too, after a few days, he was driven away by the same tactic. Thus, unable to gain entry into any house, he went forth into the life of a white-robed ascetic. Wandering for alms, in the course of time he became old and decrepit, his body emaciated from poor food and uncomfortable lodging. As he was wandering for alms, he would return, lie down on a bench, fall asleep, and upon waking would sit up and reflect upon himself. Seeing no support for himself among his sons, he thought: 'It is said that the ascetic Gotama does not frown, has an open face, is pleasant in conversation, and is skilled in extending a friendly welcome. It is possible to approach the ascetic Gotama and receive a friendly welcome.' So, arranging his white garments, taking his alms bowl and staff, he went to the Blessed One. And this was also said:

Atha [Pg.312] kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ nisīdi. Satthā ekamantaṃ nisinnena tena saddhiṃ paṭisanthāraṃ katvā etadavoca – ‘‘kinnu tvaṃ, brāhmaṇa, lūkho lūkhapāvuraṇo’’ti. Idha me, bho gotama, cattāro puttā, te maṃ dārehi saṃpuccha gharā nikkhāmentīti. Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu –

Then a certain brahmin, formerly a man of great wealth, who was gaunt and wore soiled clothes, approached the Blessed One. Having approached, he sat down to one side. The Teacher, having exchanged a friendly welcome with him as he sat to one side, said this: 'Why, brahmin, are you gaunt and wearing soiled clothes?' 'Here, good Gotama, I have four sons. They, having consulted with their wives, drive me from the house.' 'In that case, brahmin, learn these verses and, in the assembly when a great crowd of people has gathered and your sons are also seated, you should recite them:

‘‘Yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ;

Te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ.

Those by whose birth I rejoiced, and for whose prosperity I wished—they, having consulted with their wives, now ward me off, just as dogs ward off a pig.

‘‘Asantā kira maṃ jammā, tāta tātāti bhāsare;

Rakkhasā puttarūpena, te jahanti vayogataṃ.

Indeed, these unvirtuous, wretched ones who address me as 'father, father' are demons in the form of sons; they abandon me now that I have reached old age.

‘‘Assova jiṇṇo nibbhogo, khādanā apanīyati;

Bālakānaṃ pitā thero, parāgāresu bhikkhati.

Just as an old horse, no longer of use, is removed from its fodder, so too the elder, the father of foolish sons, now begs at the houses of others.

‘‘Daṇḍova kira me seyyo, yañce puttā anassavā;

Caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ.

Indeed, a staff is better for me than sons who are disobedient; for it restrains even a fierce bull, and also a fierce dog.

‘‘Andhakāre pure hoti, gambhīre gādhamedhati;

Daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī’’ti. (saṃ. ni. 1.200);

In darkness, it goes before; in the deep, it finds a footing. By the power of the staff, having slipped, one stands firm again.

So bhagavato santike tā gāthāyo uggaṇhitvā tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhitvā brāhmaṇānaṃ majjhe mahārahesu āsanesu nisinnesu ‘‘ayaṃ me kālo’’ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā ‘‘ahaṃ, bho, tumhākaṃ gāthāyo bhāsitukāmo, suṇissathā’’ti vatvā ‘‘bhāsassu, brāhmaṇa, suṇomā’’ti vutte ṭhitakova abhāsi. Tena ca samayena manussānaṃ vattaṃ hoti ‘‘yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo’’ti. Tasmā te brāhmaṇaputtā pitu pādesu patitvā ‘‘jīvitaṃ no, tāta, dethā’’ti yāciṃsu. So pitu hadayamudutāya ‘‘mā me, bho, puttake vināsayittha, posessanti ma’’nti āha. Athassa putte manussā āhaṃsu – ‘‘sace, bho[Pg.313], ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo’’ti. Te bhītā pitaraṃ pīṭhe nisīdāpetvā sayaṃ ukkhipitvā gehaṃ netvā sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpetvā brāhmaṇiyo pakkosāpetvā ‘‘ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha, sace tumhe pamādaṃ āpajjissatha, niggaṇhissāma vo’’ti vatvā paṇītabhojanaṃ bhojesuṃ.

Having learned those verses in the presence of the Blessed One, on the day of such a gathering of brahmins, when his sons were adorned with all ornaments and had entered that assembly hall, and were seated among the brahmins on high seats, he, thinking, "Now is my time," entered the middle of the assembly, raised his hand, and said, "Sirs, I wish to recite verses to you; please listen." When they replied, "Speak, brahmin, we will listen," he stood there and recited them. At that time, it was the custom among people that "Whoever consumes his parents' wealth without supporting his parents should be killed." Therefore, those brahmin sons fell at their father’s feet and pleaded, "Father, grant us our lives!" He, on account of his tender fatherly heart, said, "Sirs, do not destroy my children; they will support me." Then the people told his sons, "If from today onward you do not properly attend to your father, we will kill you." Frightened, they seated their father on a seat, personally lifted him up, carried him home, anointed his body with oil, massaged him, bathed him with fragrant powders and so forth, summoned the brahmin women, and said, "From today onward, take good care of our father. If you are negligent, we will punish you." Then they served him delicious food.

Brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇindriyo attabhāvaṃ oloketvā ‘‘ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā’’ti paṇṇākāratthāya ekaṃ dussayugaṃ ādāya bhagavato santikaṃ gantvā katapaṭisanthāro ekamantaṃ nisinno taṃ dussayugaṃ bhagavato pādamūle ṭhapetvā ‘‘mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma, paṭiggaṇhātu me bhavaṃ gotamo ācariyo ācariyadhana’’nti āha. Bhagavā tassa anukampāya taṃ paṭiggahetvā dhammaṃ desesi. Desanāvasāne brāhmaṇo saraṇesu patiṭṭhāya evamāha – ‘‘bho gotama, mayhaṃ puttehi cattāri dhuvabhattāni dinnāni, tato ahaṃ dve tumhākaṃ dammī’’ti. Atha naṃ satthā ‘‘kalyāṇaṃ, brāhmaṇa, mayaṃ pana ruccanaṭṭhānameva gamissāmā’’ti vatvā uyyojesi. Brāhmaṇo gharaṃ gantvā putte āha – ‘‘tātā, samaṇo gotamo mayhaṃ sahāyo, tassa me dve dhuvabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjitthā’’ti. Te ‘‘sādhū’’ti sampaṭicchiṃsu.

The brahmin, having partaken of excellent food and comfortable lodging, gained strength and his faculties became invigorated in a few days. Reflecting on his condition, he thought, 'This prosperity of mine has been attained through reliance on the ascetic Gotama.' With the intention of offering a gift, he took a pair of cloths and went to the Blessed One. After exchanging courteous greetings, he sat to one side, placed the pair of cloths at the feet of the Blessed One, and said, 'Venerable Gotama, we who are called brahmins prepare a teacher's fee for our teacher. May you, Venerable Gotama, my teacher, accept this teacher's fee.' Out of compassion for him, the Blessed One accepted it and taught him the Dhamma. At the end of the teaching, the brahmin, established in the refuges, said, 'Venerable Gotama, my sons have given me four permanent meal allowances. From these, I give two to you.' Then the Teacher dismissed him, saying, 'That is good, brahmin. We, however, go only to a place that is agreeable.' The brahmin returned home and said to his sons, 'Dear ones, the ascetic Gotama is my friend. I have given him two of my permanent meal allowances. When he arrives, do not be negligent.' They replied, 'Very well,' and consented.

Satthā punadivase piṇḍāya caranto jeṭṭhaputtassa gharadvāraṃ agamāsi. So satthāraṃ disvā pattamādāya gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. Satthā punadivase itarassa itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. Sabbe te tatheva sakkāraṃ akaṃsu. Ekadivasaṃ jeṭṭhaputto maṅgale paccupaṭṭhite pitaraṃ āha – ‘‘tāta, kassa maṅgalaṃ demā’’ti? ‘‘Nāhaṃ aññe jānāmi, samaṇo gotamo mayhaṃ sahāyo’’ti. ‘‘Tena hi taṃ svātanāya pañcahi bhikkhusatehi saddhiṃ nimantethā’’ti. Brāhmaṇo tathā akāsi. Satthā punadivase saparivāro tassa gehaṃ agamāsi. So haritupalitte sabbālaṅkārapaṭimaṇḍite gehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā appodakamadhupāyasena [Pg.314] ceva paṇītena khādanīyena ca parivisi. Antarābhattasmiṃyeva brāhmaṇassa cattāro puttā satthu santike nisīditvā āhaṃsu – ‘‘bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma na pamajjāma, passathimassa attabhāva’’nti.

On the following day, while going for alms, the Teacher went to the door of the eldest son’s house. Seeing the Teacher, the son took the bowl, led him into the house, seated him on a couch worthy of a great person, and offered him excellent food. On the following days, the Teacher went to the houses of the other sons in succession. All of them paid him the same respect. One day, when an auspicious ceremony was at hand, the eldest son asked his father, “Father, to whom shall we make this offering?” “I know no one else; the ascetic Gotama is my friend.” “In that case, invite him for tomorrow, together with five hundred monks.” The brahmin did so. The next day, the Teacher went to his house with his retinue. In a house smeared with fresh cow-dung and adorned with all kinds of ornaments, the son seated the Sangha of monks, with the Buddha at its head, and served them with thick, sweet milk-porridge with little water and with excellent solid food. During the meal, the brahmin’s four sons sat near the Teacher and said, “Venerable Gotama, we attend to our father and are not negligent; behold his physical condition.”

Satthā ‘‘kalyāṇaṃ vo kataṃ, mātāpituposanaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā’’ti vatvā ‘‘tassa nāgassa vippavāsena, virūḷhā sallakī ca kuṭajā cā’’ti imaṃ ekādasanipāte mātuposakanāgarājajātakaṃ (cariyā. 2.1 ādayo; jā. 1.11.1 ādayo) vitthārena kathetvā imaṃ gāthaṃ abhāsi –

The Teacher said, “What you have done is good. Supporting one’s parents is indeed a practice of the wise of old.” Then, beginning with the words, “Because of that elephant’s absence, the sallakī and kuṭaja trees have grown…,” he recounted in detail the Mātuposaka Nāgarāja Jātaka from the Ekādasanipāta and uttered this verse:

324.

324.

‘‘Dhanapālo nāma kuñjaro,Kaṭukabhedano dunnivārayo;

Baddho kabaḷaṃ na bhuñjati,Sumarati nāgavanassa kuñjaro’’ti.

The elephant named Dhanapāla, fierce in musth and difficult to restrain; bound, he eats not a morsel, the great elephant remembers the elephant forest.

Tattha dhanapālo nāmāti tadā kāsikaraññā hatthācariyaṃ pesetvā ramaṇīye nāgavane gāhāpitassa hatthino etaṃ nāmaṃ. Kaṭukabhedanoti tikhiṇamado. Hatthīnañhi madakāle kaṇṇacūḷikā pabhijjanti, pakatiyāpi hatthino tasmiṃ kāle aṅkuse vā kuntatomare vā na gaṇenti, caṇḍā bhavanti. So pana aticaṇḍoyeva. Tena vuttaṃ – kaṭukabhedano dunnivārayoti. Baddho kabaḷaṃ na bhuñjatīti so baddho hatthisālaṃ pana netvā vicitrasāṇiyā parikkhipāpetvā katagandhaparibhaṇḍāya upari baddhavicitravitānāya bhūmiyā ṭhapito raññā rājārahena nānaggarasena bhojanena upaṭṭhāpitopi kiñci bhuñjituṃ na icchi, tamatthaṃ sandhāya ‘‘baddho kabaḷaṃ na bhuñjatī’’ti vuttaṃ. Sumarati nāgavanassāti so ramaṇīyaṃ me vasanaṭṭhānanti nāgavanaṃ sarati. ‘‘Mātā pana me araññe puttaviyogena dukkhappattā ahosi, mātāpituupaṭṭhānadhammo na me pūrati, kiṃ me iminā bhojanenā’’ti dhammikaṃ mātāpituupaṭṭhānadhammameva sari. Taṃ pana yasmā tasmiṃ nāgavaneyeva ṭhito sakkā pūretuṃ, tena vuttaṃ – sumarati nāgavanassa kuñjaroti. Satthari imaṃ attano pubbacariyaṃ [Pg.315] ānetvā kathente kathenteyeva sabbepi te assudhārā pavattetvā muduhadayā ohitasotā bhaviṃsu. Atha nesaṃ bhagavā sappāyaṃ viditvā saccāni pakāsetvā dhammaṃ desesi.

Therein, as to ‘Dhanapāla by name’: at that time, this was the name of that elephant which was caused to be captured in a delightful elephant forest by the king of Kāsi, who had sent an elephant trainer. As to ‘fierce in musth’: having sharp musth. Indeed, for elephants, during the time of musth, the tips of their ears split. Even by nature, elephants at that time do not heed a goad or a spear-javelin and become fierce. But that one was exceedingly fierce. Therefore it was said: ‘fierce in musth and difficult to restrain.’ As to ‘Bound, he does not eat a morsel’: that elephant was not bound. Rather, having been led to the elephant stable, enclosed by a decorated screen, and placed on the ground which had fragrant appointments made and a decorated canopy tied above, he did not wish to eat anything, even when served by the king with food of various excellent flavors worthy of a king. Referring to this matter, it was said: ‘Bound, he does not eat a morsel.’ As to ‘He remembers the elephant forest’: he remembers the elephant forest, thinking, ‘My dwelling place is delightful.’ But he also remembered only the righteous duty of attending to his parents, thinking: ‘My mother, however, in the forest, has attained suffering due to separation from her son. The duty of attending to my parents is not fulfilled by me. What is the use of this food to me?’ And since it is possible to fulfill that duty only while staying in that very elephant forest, therefore it was said: ‘The great elephant remembers the elephant forest.’ While the Teacher was bringing forth and relating this past conduct of his, even as he was speaking, all those sons, causing streams of tears to flow, became soft-hearted and listened attentively. Then, the Blessed One, knowing what was suitable for them, revealed the Truths and taught the Dhamma.

Desanāvasāne saddhiṃ puttehi ceva suṇisāhi ca brāhmaṇo sotāpattiphale patiṭṭhahīti.

At the end of the discourse, the brahmin, together with his sons and daughters-in-law, was established in the fruit of stream-entry.

Parijiṇṇabrāhmaṇaputtavatthu tatiyaṃ.

The third, the Story of the Aged Brahmin's Sons.

4. Pasenadikosalavatthu

4. The Story of King Pasenadi of Kosala

Middhī yadā hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this discourse beginning with “When one is slothful…” concerning King Pasenadi of Kosala.

Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvāva satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha – ‘‘kiṃ, mahārāja, avissamitvāva āgatosī’’ti? ‘‘Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī’’ti. Atha naṃ satthā, ‘‘mahārāja, atibahubhojanaṃ evaṃ dukkhaṃ hotī’’ti vatvā imaṃ gāthamāha –

Indeed, at one time, the king would eat cooked rice from one doṇa measure of rice with suitable curries and sauces. On one occasion, having eaten his morning meal, without having dispelled the drowsiness from the meal, he went to the Teacher's presence. Being exhausted, he tossed from side to side. And though overcome by drowsiness, being unable to lie down straight, he sat down to one side. Then the Teacher said to him, “Great King, have you come without having rested?” “Yes, venerable sir. From the time of eating onwards, great suffering comes to me.” Then the Teacher, saying to him, “Great King, eating in great excess brings such suffering,” spoke this verse:

325.

325.

‘‘Middhī yadā hoti mahagghaso ca,Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,Punappunaṃ gabbhamupeti mando’’ti.

When one is slothful and a glutton, given to sleep and rolling about, like a great pig fattened on swill, the fool enters the womb again and again.

Tattha middhīti thinamiddhābhibhūto. Mahagghaso cāti mahābhojano āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho. Gharasūkaro hi daharakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattitvā [Pg.316] assasanto passasanto sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca, nivāpapuṭṭho mahāvarāho viya ca aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so ‘‘aniccaṃ dukkhaṃ anattā’’ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhamupeti, gabbhavāsato na parimuccatīti. Desanāvasāne satthā rañño upakāravasena –

Therein, ‘slothful’ means one who is overcome by sloth and torpor. And ‘a glutton’ means a great eater, like one of those who eats so much he must be pulled up by the hand, or who eats until his loincloth falls off, or who eats until he rolls around on the spot, or from whose mouth a crow could peck food, or who eats until he vomits. As to ‘fattened on swill’: nourished with pig's food, such as broken rice. Indeed, a domestic pig, being raised and fed from a young age, when it has a fat body, is unable to go outside the house; it rolls around under beds and so on, and just lies there breathing in and out. This is the meaning: When a person is slothful and is a glutton, and like a great boar fattened on swill, is unable to maintain himself in any other posture, is given to excessive sleep, and lies rolling about, then he is not able to apply his mind to the three characteristics: ‘impermanent, suffering, non-self.’ Due to not applying his mind to them, the one of dull wisdom enters the womb again and again; he is not freed from dwelling in the womb. At the end of the discourse, the Teacher, by way of rendering a service to the king, said:

‘‘Manujassa sadā satīmato, mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti. (saṃ. ni. 1.124);

For a person who is always mindful, who knows the measure in food that is obtained, their feelings become slight. They age slowly, protecting their life.

Imaṃ gāthaṃ vatvā uttaramāṇavaṃ uggaṇhāpetvā ‘‘imaṃ gāthaṃ rañño bhojanavelāya pavedeyyāsi, iminā upāyena bhojanaṃ parihāpeyyāsī’’ti upāyaṃ ācikkhi, so tathā akāsi. Rājā aparena samayena nāḷikodanaparamatāya saṇṭhito susallahukasarīro sukhappatto satthari uppannavissāso sattāhaṃ asadisadānaṃ pavattesi. Dānānumodanāya mahājano mahantaṃ visesaṃ pāpuṇīti.

Having spoken this verse, he had the young man Uttara learn it and pointed out the method, saying: “You should recite this verse at the time of the king's meal. By this method, you should cause him to reduce his food.” He did so. The king, at a later time, became established in a limit of one nāḷikā of cooked rice, and becoming very light of body, he attained ease. Having had confidence arise in the Teacher, he initiated an incomparable alms-giving for seven days. The great crowd that had assembled for the rejoicing in the gift attained a great spiritual attainment.

Pasenadikosalavatthu catutthaṃ.

The fourth, the Story of King Pasenadi of Kosala.

5. Sānusāmaṇeravatthu

5. The Story of Sānu the Novice

Idaṃ pureti imaṃ dhammadesanaṃ satthā jetavane viharanto sānuṃ nāma sāmaṇeraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this discourse beginning with the words, “This former…” concerning the novice named Sānu.

So kira ekissā upāsikāya ekaputtako ahosi. Atha naṃ sā daharakāleyeva pabbājesi. So pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyaāgantukānaṃ vattaṃ katameva hoti. Māsassa aṭṭhame divase pātova uṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā āsanaṃ paññāpetvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. Bhikkhū tassa thāmaṃ ñatvā [Pg.317] ‘‘sarabhaññaṃ bhaṇa sāmaṇerā’’ti ajjhesanti. So ‘‘mayhaṃ hadayavāto rujati, kāyo vā bādhatī’’ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhirūhitvā ākāsagaṅgaṃ otārento viya sarabhaññaṃ vatvā otaranto ‘‘mayhaṃ mātāpitūnaṃ imasmiṃ sarabhaññe pattiṃ dammī’’ti vadati. Tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. Anantarattabhāve panassa mātā yakkhinī hutvā nibbattā, sā devatāhi saddhiṃ āgantvā dhammaṃ sutvā ‘‘sāmaṇerena dinnapattiṃ anumodāmi, tātā’’ti vadati. ‘‘Sīlasampanno ca nāma bhikkhu sadevakassa lokassa piyo hotī’’ti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmānaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. Sāmaṇere gāravena tañca yakkhiniṃ garukaṃ katvā passanti. Tā dhammassavanayakkhasamāgamādīsu ‘‘sānumātā sānumātā’’ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. Mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti.

It is said that he was the only son of a certain laywoman. She had him ordained while he was still young. From the time of his ordination, he was virtuous and accomplished in his duties, always performing his duties for his teachers, preceptors, and visiting monks. On the eighth day of the month, he would rise early in the morning, set out water at the water-stand, sweep the hall for listening to the Dhamma, prepare the seats, light the lamp, and announce the Dhamma listening with a sweet voice. The monks, knowing his ability, would request, 'Novice, recite the Sarabhañña.' Without making any objection, such as, 'My heart-wind is afflicted,' or 'My body is ailing,' he would ascend the Dhamma-seat and recite the Sarabhañña as if descending from the celestial Ganges. While descending, he would say, 'I give the share of merit from this Sarabhañña recitation to my mother and father.' His parents, who were human, did not know that the share of merit had been given. However, in the immediately preceding life, his mother had been reborn as a yakkhaṇī. She, having come with the devas and listened to the Dhamma, would say, 'Dear son, I rejoice in the share of merit given by the novice.' Indeed, a monk endowed with virtue is dear to the world with its devas. Towards that novice, the devas, being modest and respectful, regarded him like a Mahābrahmā and like a mass of fire. Out of reverence for the novice, they also regarded that yakkhaṇī with high esteem. At gatherings for listening to the Dhamma, assemblies of yakkhas, and so on, saying, 'Sānu's mother, Sānu's mother,' they would give the yakkhaṇī the highest seat, the best water, and the choicest food. Even yakkhas of great power, upon seeing her, would step aside from the path and rise from their seats.

Atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratiyā pīḷito anabhiratiṃ vinodetuṃ asakkonto paruḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātugharaṃ agamāsi. Upāsikā puttaṃ disvā vanditvā āha – ‘‘kiṃ, tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi, kasmā ekakova ajja āgatosī’’ti? So ukkaṇṭhitabhāvaṃ ārocesi. Sā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi saññāpetuṃ asakkontī ‘‘appeva nāma attano dhammatāyapi sallakkheyyā’’ti anuyyojetvā ‘‘tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī’’ti vatvā āsanaṃ paññāpetvā adāsi. Nisīdi sāmaṇero. Upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. Atha ‘‘bhattaṃ sampādessāmī’’ti avidūre nisinnā taṇḍule dhovati. Tasmiṃ samaye sā yakkhinī ‘‘kahaṃ nu kho sāmaṇero, kacci bhikkhāhāraṃ labhati, no’’ti āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā ‘‘sāmaṇero me mahesakkhānaṃ devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karissāmī’’ti āgantvā tassa sarīre adhimuccitvā [Pg.318] gīvaṃ parivattetvā kheḷena paggharantena bhūmiyaṃ nipati. Upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. Sakalagāmavāsino āgantvā balikammādīni kariṃsu. Upāsikā pana paridevamānā imā gāthā abhāsi –

Then the novice, having come of age and with mature faculties, was afflicted by discontent. Unable to dispel his dissatisfaction, with overgrown hair and nails and wearing soiled robes, without informing anyone, he took his bowl and robes and went all alone to his mother’s house. The laywoman, seeing her son, paid homage and said: 'Dear son, you previously came here with your teachers and preceptors or with young novices. Why have you come all alone today?' He informed her of his state of discontent. That laywoman, though she showed the dangers in household life in various ways and admonished her son, was unable to make him understand. Thinking, 'Perhaps he might yet understand on his own accord,' she did not send him away, but said: 'Wait, dear son, while I prepare gruel and a meal for you. After you have drunk the gruel and finished your meal, I will bring out fine clothes for you that you will like.' Having said this, she prepared a seat and gave it to him. The novice sat down. In just a moment, the laywoman prepared gruel and hard food and gave it to him. Then, thinking, 'I will prepare the meal,' she sat nearby washing the rice. At that time, that yakkhaṇī, reflecting, 'Where can the novice be? I wonder if he is receiving almsfood or not?' and discerning that he was sitting with the desire to leave the order, thought: 'The novice might cause me shame among the devas of great power. I will go and create an obstacle to his leaving the order.' Having come, she possessed his body, twisted his neck, and he fell to the ground with saliva flowing. The laywoman, seeing her son's strange condition, went quickly, embraced her son, and laid him on her thighs. All the villagers came and performed bali-offerings and other such rites. The laywoman, however, lamenting, spoke these verses:

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and on the Pāṭihāriya-pakkha, the observance endowed with eight factors and well undertaken—

‘‘Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;

Na tehi yakkhā kīḷanti, iti me arahataṃ sutaṃ;

Sā dāni ajja passāmi, yakkhā kīḷanti sānunā’’ti. (saṃ. ni. 1.239);

Those who observe the Uposatha and practice the holy life—the yakkhas do not harass them; so I have heard from the Arahants. But today I see that yakkhas are harassing Sānu.

Upāsikāya vacanaṃ sutvā –

Having heard the words of the laywoman—

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and on the Pāṭihāriya-pakkha, the observance endowed with eight factors and well undertaken—

‘‘Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;

Na tehi yakkhā kīḷanti, sāhu te arahataṃ suta’’nti. (saṃ. ni. 1.239) –

Those who observe the Uposatha and practice the holy life—yakkhas do not harass them; well have you heard from the Arahants.

Vatvā āha –

Having said this, she spoke:

‘‘Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;

Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.

When Sānu has awakened, you should tell him: 'This is the word of the yakkhas: Do not commit an evil deed, whether openly or in secret.'

‘‘Sace ca pāpakaṃ kammaṃ, karissasi karosi vā;

Na te dukkhā pamutyatthi, uppaccāpi palāyato’’ti. (saṃ. ni. 1.239);

And if you do or will do an evil deed, there is no escape from suffering for you, even if you fly up and flee away.

Evaṃ pāpakaṃ kammaṃ katvā sakuṇassa viya uppatitvā palāyatopi te mokkho natthīti vatvā sā yakkhinī sāmaṇeraṃ muñci. So akkhīni ummīletvā mātaraṃ kese vikiriya assasantiṃ passasantiṃ rodamānaṃ sakalagāmavāsino ca sannipatite disvā attano yakkhena gahitabhāvaṃ ajānanto ‘‘ahaṃ pubbe pīṭhe nisinno, mātā me avidūre nisīditvā taṇḍule dhovi, idāni panamhi bhūmiyaṃ nipanno, kiṃ nu kho eta’’nti nipannakova mātaraṃ āha –

Having said, 'Thus, having done an evil deed, even if you fly up like a bird and flee, there is no liberation for you,' that yakkhaṇī released the novice. He opened his eyes and saw his mother with her hair disheveled, breathing in and out and weeping, and all the villagers gathered together. Not knowing that he had been seized by a yakkha, he thought, 'Previously, I was sitting on a stool, and my mother was sitting not far away washing rice. But now I am lying on the ground. What can this be?' While still lying down, he said to his mother:

‘‘Mataṃ [Pg.319] vā amma rodanti, yo vā jīvaṃ na dissati;

Jīvantaṃ amma passantī, kasmā maṃ amma rodasī’’ti. (theragā. 44;

saṃ. ni. 1.239);

Mother, people weep for one who is dead, or for one who, though living, is not seen. Seeing me alive, mother, why do you weep for me?

Athassa mātā vatthukāmakilesakāme pahāya pabbajitassa puna vibbhamanatthaṃ āgamane ādīnavaṃ dassentī āha –

Then his mother, showing the danger in his coming for the purpose of disrobing again—he who had gone forth having abandoned sensual pleasures as objects and sensual pleasures as defilements—spoke:

‘‘Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;

Yo ca kāme cajitvāna, punarāgacchate idha;

Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so’’ti. (saṃ. ni. 1.239);

Son, people weep for one who is dead, or for one who, though living, is not seen. And for one who, having abandoned sensual pleasures, returns here again—for that one too, son, people weep. Indeed, though living, he is dead.

Evañca pana vatvā gharāvāsaṃ kukkuḷasadisañceva narakasadisañca katvā gharāvāse ādīnavaṃ dassentī puna āha –

And having spoken thus, and having presented household life as being like hot embers and like hell, showing the danger in household life, she spoke again:

‘‘Kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasi;

Narakā ubbhato tāta, narakaṃ patitumicchasī’’ti. (saṃ. ni. 1.239);

Having been lifted out from the hot embers, dear one, you wish to fall into the hot embers. Having been lifted out from hell, dear one, you wish to fall into hell.

Atha naṃ, ‘‘putta, bhaddaṃ tava hotu, mayā pana ‘ayaṃ no puttako ḍayhamāno’ti gehā bhaṇḍaṃ viya nīharitvā buddhasāsane pabbājito, gharāvāse puna ḍayhituṃ icchasi. Abhidhāvatha parittāyatha noti imamatthaṃ kassa ujjhāpayāma kaṃ nijjhāpayāmā’’ti dīpetuṃ imaṃ gāthamāha –

Then, to show this meaning, she spoke this verse. The meaning was this: 'Son, may it be well with you. But I, thinking, ‘This little son of ours is being burned,’ took him out like goods from a burning house and had him go forth in the Buddha’s Dispensation. Now you wish to be burned again in the household life. This is a matter for crying out, ‘Run to our aid! Protect us!’ To whom shall we complain? Whom shall we reproach?'

‘‘Abhidhāvatha bhaddante, kassa ujjhāpayāmase;

Ādittā nīhataṃ bhaṇḍaṃ, puna ḍayhitumicchasī’’ti. (saṃ. ni. 1.239);

Run quickly, venerable sirs! To whom shall we complain? Goods taken out from a fire, you wish to be burned again!

So mātari kathentiyā kathentiyā sallakkhetvā ‘‘natthi mayhaṃ gihibhāvena attho’’ti āha. Athassa mātā ‘‘sādhu, tātā’’ti tuṭṭhā paṇītabhojanaṃ bhojetvā ‘‘kativassosi, tātā’’ti pucchitvā paripuṇṇavassabhāvaṃ ñatvā ticīvaraṃ paṭiyādesi. So paripuṇṇapattacīvaro upasampadaṃ labhi. Athassa acirūpasampannassa satthā cittaniggahe ussāhaṃ janento ‘‘cittaṃ nāmetaṃ nānārammaṇesu dīgharattaṃ cārikaṃ carantaṃ aniggaṇhantassa sotthibhāvo nāma natthi, tasmā aṅkusena mattahatthino viya cittassa niggaṇhane yogo karaṇīyo’’ti vatvā imaṃ gāthamāha –

He, while his mother was speaking, took note and said, “There is no benefit for me in the state of a householder.” Then his mother, pleased, said, “Good, dear son.” After feeding him excellent food and asking, “How old are you, dear son?” she, knowing he was of full age, prepared the triple robe. He, having a complete bowl and robes, received the higher ordination. Then, for him who had not long been highly ordained, the Teacher, generating enthusiasm for the restraint of the mind, said, “This so-called mind wanders for a long time among various objects. For one who does not restrain it, there is no such thing as safety. Therefore, effort should be made in restraining the mind, just as one restrains a rutting elephant with a goad,” and spoke this verse:

326.

326.

‘‘Idaṃ [Pg.320] pure cittamacāri cārikaṃ,Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;

Tadajjahaṃ niggahessāmi yoniso,Hatthippabhinnaṃ viya aṅkusaggaho’’ti.

“Formerly this mind wandered about as it wished, where it desired, as it pleased. Today I shall restrain it with wise attention, as a goad-wielder restrains a rutting elephant.”

Tassattho – idaṃ cittaṃ nāma ito pubbe rūpādīsu ca ārammaṇesu rāgādīnaṃ yena kāraṇena icchati, yatthevassa kāmo uppajjati, tassa vasena yattha kāmaṃ yathāruci carantassa sukhaṃ hoti, tatheva vicaraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ cari, taṃ ajja ahaṃ pabhinnaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti.

The meaning of this is: This so-called mind, previously, among objects such as forms, desired them for reasons such as lust. Wherever its desire arose, by its power, for one who wanders as he wishes and as he likes, there is pleasure. In that very way, from wandering about, it wandered for a long time as it pleased. Today, I shall restrain that mind with wise attention, just as a skilled goad-wielder, known as an elephant trainer, restrains a rutting elephant with a goad. I will not allow it to transgress.

Desanāvasāne sānunā saddhiṃ dhammassavanāya upasaṅkamantānaṃ bahūnaṃ devatānaṃ dhammābhisamayo ahosi. Sopāyasmā tepiṭakaṃ buddhavacanaṃ uggaṇhitvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ saṅkhobhetvā parinibbāyīti.

At the end of the discourse, for the many deities who had approached together with Sānu to hear the Dhamma, there was the penetration of the Dhamma. That venerable one also, having learned the Tipiṭaka, the word of the Buddha, and having become a great preacher of the Dhamma, lived for one hundred and twenty years, stirred up the whole of Jambudīpa, and attained Parinibbāna.

Sānusāmaṇeravatthu pañcamaṃ.

The Story of the Novice Sānu is the fifth.

6. Pāveyyakahatthivatthu

6. The Story of the Pāveyyaka Elephant

Appamādaratāti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño pāveyyakaṃ nāma hatthiṃ ārabbha kathesi.

“Delighting in heedfulness”—this Dhamma discourse the Teacher delivered while dwelling in Jetavana, concerning an elephant of the King of Kosala named Pāveyyaka.

So kira hatthī taruṇakāle mahābalo hutvā aparena samayena jarāvātavegabbhāhato hutvā ekaṃ mahantaṃ saraṃ oruyha kalale laggitvā uttarituṃ nāsakkhi. Mahājano taṃ disvā ‘‘evarūpopi nāma hatthī imaṃ dubbalabhāvaṃ patto’’ti kathaṃ samuṭṭhāpesi. Rājā taṃ pavattiṃ sutvā hatthācariyaṃ āṇāpesi – ‘‘gaccha, ācariya, taṃ hatthiṃ kalalato uddharāhī’’ti. So gantvā tasmiṃ ṭhāne saṅgāmasīsaṃ dassetvā saṅgāmabheriṃ ākoṭāpesi. Mānajātiko hatthī vegenuṭṭhāya thale patiṭṭhahi. Bhikkhū taṃ kāraṇaṃ disvā satthu ārocesuṃ. Satthā ‘‘tena, bhikkhave[Pg.321], hatthinā pakatipaṅkaduggato attā uddhaṭo, tumhe pana kilesadugge pakkhandā. Tasmā yoniso padahitvā tumhepi tato attānaṃ uddharathā’’ti vatvā imaṃ gāthamāha –

It is said that elephant, though very strong in its youth, was in time struck by the force of the wind of old age. Having descended into a great lake, it got stuck in the mire and was unable to get out. The people, seeing it, started a discussion: 'Even an elephant of such a nature has come to this state of weakness!' Hearing this news, the king ordered the elephant trainer: 'Go, trainer, and pull that elephant out of the mire.' He went there, presented a battle scene, and had the war drum beaten. The elephant, being of a proud nature, rose up with speed and stood firm on dry land. The monks, seeing this event, reported it to the Teacher. The Teacher said: 'Monks, that elephant extracted itself from a natural pit of mire, but you have plunged into the pit of defilements. Therefore, striving wisely, you too should extract yourselves from there.' And he spoke this verse:

327.

327.

‘‘Appamādaratā hotha, sacittamanurakkhatha;

Duggā uddharathattānaṃ, paṅke sannova kuñjaro’’ti.

“Delight in heedfulness, guard your own mind. Extricate yourself from the difficult path, like an elephant sunk in the mud.”

Tattha appamādaratāti satiyā avippavāse abhiratā hotha. Sacittanti rūpādīsu ārammaṇesu attano cittaṃ yathā vītikkamaṃ na karoti, evaṃ rakkhatha. Duggāti yathā so paṅke sanno kuñjaro hatthehi ca pādehi ca vāyāmaṃ katvā paṅkaduggato attānaṃ uddharitvā thale patiṭṭhito, evaṃ tumhepi kilesaduggato attānaṃ uddharatha, nibbānathale patiṭṭhāpethāti attho.

Therein, “delighting in heedfulness” means: be delighted in not being separated from mindfulness. “Guard your own mind” means: guard your own mind in such a way that it does not transgress in regard to objects beginning with forms. “From the difficult path” means: just as that elephant, sunk in the mire, having made an effort with its trunk and feet, extracted itself from the difficult path of mire and stood on dry land, so too should you extract yourselves from the difficult path of defilements and establish yourselves on the dry ground of Nibbāna. This is the meaning.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.

At the end of the discourse, those monks were established in Arahantship.

Pāveyyakahatthivatthu chaṭṭhaṃ.

The Story of the Pāveyyaka Elephant is the sixth.

7. Sambahulabhikkhuvatthu

7. The Story of a Number of Monks

Sace labhethāti imaṃ dhammadesanaṃ satthā pālileyyakaṃ nissāya rakkhitavanasaṇḍe viharanto sambahule bhikkhū ārabbha kathesi. Vatthu yamakavagge ‘‘pare ca na vijānantī’’ti gāthāvaṇṇanāya āgatameva. Vuttañhetaṃ (dha. pa. aṭṭha. 1.5 kosambakavatthu) –

“If one should obtain”—this Dhamma discourse the Teacher delivered while dwelling in the protected forest grove at Pālileyyaka, attended by the elephant Pālileyyaka, concerning a number of monks. The story has already appeared in the Yamaka Vagga, in the commentary on the verse “Others do not understand.” And this was said:

Tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. Sāvatthinagarato ‘‘anāthapiṇḍiko visākhā mahāupāsikā’’ti evamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu ‘‘satthāraṃ no, bhante, dassethā’’ti. Disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā ‘‘cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti yāciṃsu. Thero te bhikkhū ādāya tattha gantvā ‘‘temāsaṃ [Pg.322] ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamanaṃ ayutta’’nti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. Pālileyyako taṃ disvā daṇḍamādāya pakkhandi. Taṃ satthā oloketvā ‘‘apehi, apehi, pālileyyaka, mā vārayi, buddhupaṭṭhāko eso’’ti āha. So tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. Thero nādāsi. Nāgo ‘‘sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī’’ti cintesi. Thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. Vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti.

The fact of the Tathāgata dwelling there, being attended upon by the elephant king, became renowned throughout all of Jambudīpa. From the city of Sāvatthī, great families such as Anāthapiṇḍika and Visākhā, the great female lay disciple, sent a message to the Elder Ānanda, saying, 'Venerable sir, show us the Teacher.' Also, five hundred monks dwelling in the various regions, having completed the rains-residence, approached the Elder Ānanda and requested, 'Friend Ānanda, it has been long since we heard a Dhamma talk in the presence of the Blessed One. It would be good, friend Ānanda, if we could get to hear a Dhamma talk in the presence of the Blessed One.' The Elder, taking those monks with him, went there but thought, 'It is not proper to approach the Tathāgata, who has been dwelling alone for three months, with so many monks.' So, leaving those monks outside, he approached the Teacher all alone. Seeing him, the elephant Pālileyyaka took up a stick and charged. The Teacher, observing this, said, 'Move aside, move aside, Pālileyyaka, do not obstruct him; this is an attendant of the Buddha.' The elephant immediately dropped the stick and asked to take the bowl and robes. The Elder did not give them. The elephant thought, 'If he were one trained in the observances, he would not place his requisites on the Teacher’s sitting-stone slab.' The Elder placed his bowl and robes on the ground. For those who are accomplished in the observances do not place their own requisites on the seat or bed of their respected teachers.

Thero satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā ‘‘ekakova āgatosī’’ti pucchitvā pañcahi bhikkhusatehi āgatabhāvaṃ sutvā ‘‘kahaṃ pana te’’ti pucchitvā ‘‘tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī’’ti vutte ‘‘pakkosāhi ne’’ti āha. Thero tathā akāsi. Satthā tehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, ‘‘bhante, bhagavā buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe’’ti vutte, ‘‘bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. Evarūpañhi sahāyaṃ labhantena ekakova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo’’ti vatvā nāgavagge imā gāthā abhāsi –

The Elder paid homage to the Teacher and sat down to one side. The Teacher asked, “Have you come all alone?” Hearing that he had come with five hundred monks, he asked, “But where are they?” When it was said, “Not knowing your mind, I left them outside and came,” the Teacher said, “Call them.” The Elder did so. The Teacher exchanged friendly greetings with those monks. Those monks said, “Venerable sir, the Blessed One is delicate as a Buddha and delicate as a Khattiya. You have done a difficult thing, standing and sitting alone for three months. It seems there was no one to perform the major and minor duties, nor to offer water for washing the face.” When this was said, the Teacher replied, “Monks, the Pālileyyaka elephant performed all my duties. Indeed, for one who obtains such a companion, it is fitting to live together; for one who does not obtain one, the state of wandering alone is better.” And in the Nāga Vagga, he spoke these verses:

328.

328.

‘‘Sace labhetha nipakaṃ sahāyaṃ,Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni,Careyya tenattamano satīmā.

“If one should find a prudent companion, a wise peer of good conduct, overcoming all troubles, one should fare with them, gratified and mindful.”

329.

329.

‘‘No ce labhetha nipakaṃ sahāyaṃ,Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya,Eko care mātaṅgaraññeva nāgo.

“If one should not find a prudent companion, a wise peer of good conduct, like a king who leaves a conquered kingdom, one should fare alone, like an elephant in the Mātaṅga forest.”

330.

330.

‘‘Ekassa [Pg.323] caritaṃ seyyo,Natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā,Appossukko mātaṅgaraññeva nāgo’’ti.

It is better to fare alone; there is no companionship with a fool. One should fare alone and do no evil, free from care, like the elephant Mātaṅga in the forest.

Tattha nipakanti nepakkapaññāya samannāgataṃ. Sādhuvihāri dhīranti bhaddakavihāriṃ paṇḍitaṃ. Parissayānīti tādisaṃ mettāvihāriṃ sahāyaṃ labhanto sīhabyagghādayo pākaṭaparissaye ca rāgabhayadosabhayamohabhayādayo paṭicchannaparissaye cāti sabbeva parissaye abhibhavitvā tena saddhiṃ attamano upaṭṭhitasatī hutvā careyya, vihareyyāti attho.

Therein, 'prudent' means endowed with mature wisdom. 'The wise one who dwells well' refers to a wise person who dwells virtuously. 'Dangers'—having gained such a companion who abides in loving-kindness, one should, being delighted and with mindfulness established, overcome all dangers with them, both obvious dangers like lions and tigers, and hidden dangers like the fear of lust, the fear of hatred, and the fear of delusion; one should fare and dwell. This is the meaning.

Rājāva raṭṭhanti raṭṭhaṃ hitvā gato mahājanakarājā viya. Idaṃ vuttaṃ hoti – yathā vijitabhūmipadeso rājā ‘‘idaṃ rajjaṃ nāma mahantaṃ pamādaṭṭhānaṃ, kiṃ me rajjena kāritenā’’ti vijitaṃ raṭṭhaṃ pahāya ekakova mahāraññaṃ pavisitvā tāpasapabbajjaṃ pabbajitvā catūsu iriyāpathesu ekakova carati, evaṃ ekakova careyyāti. Mātaṅgaraññeva nāgoti yathā ca ‘‘ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyya’’nti (mahāva. 467; udā. 35) evaṃ paṭisañcikkhitvā gamanato mātaṅgoti laddhanāmo imasmiṃ araññe ayaṃ hatthināgo yūthaṃ pahāya sabbiriyāpathesu ekakova sukhaṃ carati, evampi ekova careyyāti attho.

'Like a king who abandons the kingdom' refers to one like King Mahājanaka who departed after abandoning his kingdom. This is what is meant: just as a king who has conquered territory, thinking, "This kingship is a great cause for negligence; what use is this established kingship to me?", abandons the conquered kingdom, enters the great forest all alone, goes forth into the ascetic life, and wanders all alone in the four postures, so too should one wander alone. 'Like the bull elephant in the forest' means: just as this bull elephant—which obtained the name Mātaṅga from its gait, after reflecting thus: "I live crowded by bull elephants, she-elephants, young elephants, and elephant calves. I have to eat grass with broken tips, and they eat mangled, broken branches. I drink muddy water. And when I am descending into and ascending from the water, the she-elephants go along rubbing against my body. What if I were to live alone, secluded from the herd?"—having abandoned the herd, wanders happily alone in all postures in this forest, in the same way, one should wander alone. This is the meaning.

Ekassāti pabbajitassa hi pabbajitakālato paṭṭhāya ekībhāvābhiratassa ekakasseva caritaṃ seyyo. Natthi bāle sahāyatāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇāni vipassanāñāṇaṃ cattāro maggā cattāri phalāni tisso vijjā cha abhiññā amatamahānibbānanti ayañhi sahāyatā nāma. Sā bāle nissāya adhigantuṃ [Pg.324] na sakkāti natthi bāle sahāyatā. Ekoti iminā kāraṇena sabbiriyāpathesu ekakova careyya, appamattakānipi na ca pāpāni kayirā. Yathā so appossukko nirālayo imasmiṃ araññe mātaṅganāgo icchiticchitaṭṭhāne sukhaṃ carati, evaṃ ekakova hutvā careyya, appamattakānipi na ca pāpāni kareyyāti attho. Tasmā tumhehi patirūpaṃ sahāyaṃ alabhantehi ekacārīheva bhavitabbanti imamatthaṃ dassento satthā tesaṃ bhikkhūnaṃ imaṃ dhammadesanaṃ desesi.

'Of one who is alone': for a renunciant who, from the time of renunciation, delights in being alone, the conduct of being alone is indeed better. 'There is no companionship with a fool': for the minor morality, the middle morality, the major morality, the ten topics of discourse, the thirteen ascetic qualities, insight-knowledge, the four paths, the four fruits, the three true knowledges, the six supernormal powers, and the deathless, great Nibbāna—this indeed is what is called companionship. That companionship cannot be attained by relying on a fool; thus, 'there is no companionship with a fool.' 'Alone': for this reason, one should wander alone in all postures, and should not commit even minor evil deeds. Just as that bull elephant Mātaṅga, being free from care and unattached, wanders happily in this forest wherever it wishes, so too, being alone, one should wander and should not commit even minor evil deeds. This is the meaning. Therefore, showing this meaning—'Since you do not find a suitable companion, you should live as solitary wanderers'—the Teacher taught this Dhamma discourse to those monks.

Desanāvasāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti.

At the end of the discourse, those five hundred monks were established in Arahantship.

Sambahulabhikkhuvatthu sattamaṃ.

The Story of the Many Monks, the seventh.

8. Māravatthu

8. The Story of Māra

Atthamhīti imaṃ dhammadesanaṃ satthā himavantapadese araññakuṭikāyaṃ viharanto māraṃ ārabbha kathesi.

The Teacher, while dwelling in a forest hut in the Himalayan region, delivered this Dhamma discourse beginning with 'Atthamhi', concerning Māra.

Tasmiṃ kira kāle rājāno manusse pīḷetvā rajjaṃ kārenti. Atha bhagavā adhammikarājūnaṃ rajje daṇḍakaraṇapīḷite manusse disvā kāruññena evaṃ cintesi – ‘‘sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā’’ti, māro pāpimā taṃ bhagavato parivitakkaṃ ñatvā ‘‘samaṇo gotamo ‘sakkā nu kho rajjaṃ kāretu’nti cintesi, idāni rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, taṃ kārente sakkā okāsaṃ labhituṃ, gacchāmi ussāhamassa janessāmī’’ti cintetvā satthāraṃ upasaṅkamitvā āha – ‘‘kāretu, bhante, bhagavā rajjaṃ, kāretu sugato rajjaṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā’’ti. Atha naṃ satthā ‘‘kiṃ pana me tvaṃ, pāpima, passasi, yaṃ maṃ tvaṃ evaṃ vadesī’’ti vatvā ‘‘bhagavatā kho, bhante, cattāro iddhipādā subhāvitā. Ākaṅkhamāno hi bhagavā himavantaṃ pabbatarājaṃ ‘suvaṇṇa’nti adhimucceyya, tañca suvaṇṇameva assa, ahampi kho dhanena dhanakaraṇīyaṃ karissāmi, tumhe dhammena rajjaṃ kāressathā’’ti tena vutte –

At that time, it is said, kings ruled by oppressing the people. Then the Blessed One, seeing people afflicted by the imposition of punishments under the rule of unrighteous kings, out of compassion, thought thus: “Is it possible to rule righteously—without killing or causing to kill, without conquering or causing to conquer, without sorrowing or causing to sorrow?” Māra the Evil One, knowing the Blessed One’s reflection, thought: “The ascetic Gotama has reflected, ‘Is it possible to rule?’ Now he will wish to rule. Kingship is a cause for heedlessness. If he rules, it will be possible to find an opportunity. I shall go and stir up his ambition.” Having thought thus, he approached the Teacher and said: “May the Blessed One rule, venerable sir! May the Sugata rule righteously—without killing or causing to kill, without conquering or causing to conquer, without sorrowing or causing to sorrow!” Then the Teacher said to him: “What do you see in me, Evil One, that you speak to me thus?” Māra replied: “Venerable sir, the four bases of spiritual power have been well-developed by the Blessed One. Indeed, if the Blessed One were to wish, he could resolve that the Himālaya, king of mountains, be gold, and it would become gold. I, too, will do what is to be done with wealth, and you shall rule righteously.” When this was said by him:

‘‘Pabbatassa [Pg.325] suvaṇṇassa, jātarūpassa kevalo;

Dvittāva nālamekassa, iti vidvā samañcare.

“Even if there were a mountain of pure, refined gold, twice that would not be enough for one person. Knowing this, the wise one should fare evenly.”

‘‘Yo dukkhamadakkhi yatonidānaṃ,Kāmesu so jantu kathaṃ nameyya;

Upadhiṃ viditvā saṅgoti loke,Tasseva jantu vinayāya sikkhe’’ti. (saṃ. ni. 1.156) –

“The being who has seen suffering and from what it originates—how could that being incline towards sensual pleasures? Having understood attachment to be a bond in the world, that being should train for its removal.”

Imāhi gāthāhi saṃvejetvā ‘‘añño eva kho, pāpima, tava ovādo, añño mama, tayā saddhiṃ dhammasaṃsandanā nāma natthi, ahañhi evaṃ ovadāmī’’ti vatvā imā gāthā abhāsi –

Having stirred him with these verses, he said: “Indeed, Evil One, your instruction is one thing, and mine is another; there is no such thing as a Dhamma discussion with you. For I advise thus,” and then he spoke these verses:

331.

331.

‘‘Atthamhi jātamhi sukhā sahāyā,Tuṭṭhī sukhā yā itarītarena;

Puññaṃ sukhaṃ jīvitasaṅkhayamhi,Sabbassa dukkhassa sukhaṃ pahānaṃ.

“When a need has arisen, friends are a source of happiness; contentment with whatever one has is a source of happiness; merit at the end of life is a source of happiness; the abandonment of all suffering is a source of happiness.”

332.

332.

‘‘Sukhā matteyyatā loke,Atho petteyyatā sukhā;

Sukhā sāmaññatā loke,Atho brahmaññatā sukhā.

“Good conduct towards one's mother is a source of happiness in the world, and good conduct towards one's father is a source of happiness. Good conduct towards ascetics is a source of happiness in the world, and good conduct towards holy men is a source of happiness.”

333.

333.

‘‘Sukhaṃ yāva jarāsīlaṃ, sukhā saddhā patiṭṭhitā;

Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukha’’nti.

“Virtue until old age is a source of happiness; faith, well-established, is a source of happiness; the attainment of wisdom is a source of happiness; the non-doing of evil deeds is a source of happiness.”

Tattha atthamhīti pabbajitassāpi hi cīvarakaraṇādike vā adhikaraṇavūpasamādike vā gihinopi kasikammādike vā balavapakkhasannissitehi abhibhavanādike vā kicce uppanne ye taṃ kiccaṃ nipphādetuṃ vā vūpasametuṃ vā sakkonti, evarūpā sukhā sahāyāti attho. Tuṭṭhī sukhāti yasmā pana gihinopi sakena asantuṭṭhā sandhicchedādīni ārabhanti, pabbajitāpi nānappakāraṃ anesanaṃ. Iti te sukhaṃ na vindantiyeva. Tasmā yā itarītarena parittena vā vipulena vā attano santakena santuṭṭhi, ayameva sukhāti attho. Puññanti maraṇakāle pana yathājjhāsayena pattharitvā katapuññakammameva [Pg.326] sukhaṃ. Sabbassāti sakalassapi pana vaṭṭadukkhassa pahānasaṅkhātaṃ arahattameva imasmiṃ loke sukhaṃ nāma.

Herein, 'when a need has arisen': Indeed, for one who has gone forth, when a task arises such as making robes or settling a dispute, or for a householder, when a task arises such as farming or being oppressed by those who rely on a powerful faction, such friends who are able to accomplish or settle that task are a source of happiness. This is the meaning. 'Contentment is a source of happiness': Because householders, being discontent with their own possessions, undertake such things as breaking into houses, and those who have gone forth undertake various kinds of improper seeking, they do not find happiness. Therefore, the contentment with one's own possessions, whether little or much, this itself is a source of happiness. This is the meaning. 'Merit': At the time of death, the meritorious deeds done, having been aspired to according to one's disposition, are themselves a source of happiness. 'Of all': In this world, Arahantship, which is known as the abandonment of all the suffering of the cycle of existence, is what is called happiness.

Matteyyatāti mātari sammā paṭipatti. Petteyyatāti pitari sammā paṭipatti. Ubhayenapi mātāpitūnaṃ upaṭṭhānameva kathitaṃ. Mātāpitaro hi puttānaṃ anupaṭṭhahanabhāvaṃ ñatvā attano santakaṃ bhūmiyaṃ vā nidahanti, paresaṃ vā vissajjenti, ‘‘mātāpitaro na upaṭṭhahantī’’ti nesaṃ nindāpi vaḍḍhati, kāyassa bhedā gūthanirayepi nibbattanti. Ye pana mātāpitaro sakkaccaṃ upaṭṭhahanti, te tesaṃ santakaṃ dhanampi pāpuṇanti, pasaṃsampi labhanti, kāyassa bhedā sagge nibbattanti. Tasmā ubhayampetaṃ sukhanti vuttaṃ. Sāmaññatāti pabbajitesu sammā paṭipatti. Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva. Ubhayenapi tesaṃ catūhi paccayehi paṭijagganabhāvo kathito, idampi loke sukhaṃ nāma kathikaṃ.

‘Matteyyatā’ is proper conduct towards one's mother. ‘Petteyyatā’ is proper conduct towards one's father. By both terms, attending to one's mother and father is meant. Indeed, parents, knowing that their children will not attend to them, may bury their possessions in the ground or give them away to others. Blame increases for those children, with people saying, “They do not attend to their parents,” and at the dissolution of the body, they are reborn in the excrement hell. But those who respectfully attend to their parents gain their possessions, receive praise, and at the dissolution of the body, are reborn in heaven. Therefore, both these are said to be happiness. ‘Sāmaññatā’ is proper conduct towards renunciants. ‘Brahmaññatā’ is proper conduct towards Buddhas, Paccekabuddhas, and disciples who have discarded evil. By both terms, attending to them with the four requisites is spoken of. This too is declared to be happiness in the world.

Sīlanti maṇikuṇḍalarattavatthādayo hi alaṅkārā tasmiṃ tasmiṃ vaye ṭhitānaṃyeva sobhanti. Na daharānaṃ alaṅkāro mahallakakāle, mahallakānaṃ vā alaṅkāro daharakāle sobhati, ‘‘ummattako esa maññe’’ti garahuppādanena pana dosameva janeti. Pañcasīladasasīlādibhedaṃ pana sīlaṃ daharassāpi mahallakassāpi sabbavayesu sobhatiyeva, ‘‘aho vatāyaṃ sīlavā’’ti pasaṃsuppādanena somanassameva āvahati. Tena vuttaṃ – sukhaṃ yāva jarā sīlanti. Saddhā patiṭṭhitāti lokiyalokuttarato duvidhāpi saddhā niccalā hutvā patiṭṭhitā. Sukho paññāya paṭilābhoti lokiyalokuttarapaññāya paṭilābho sukho. Pāpānaṃ akaraṇanti setughātavasena pana pāpānaṃ akaraṇaṃ imasmiṃ loke sukhanti attho.

Indeed, ornaments such as gem-studded earrings and red garments only suit those of a corresponding age. Ornaments for the young do not suit the old, nor do ornaments for the old suit the young; instead, by provoking criticism such as, “This one must be mad,” they produce only fault. But virtue—whether of the five precepts, the ten precepts, or other kinds—suits both the young and the old in every stage of life; by provoking praise such as, “Ah, this one is virtuous!” it brings only gladness. Therefore, it is said: “Virtue is happiness until old age.” ‘Faith well-established’ means that faith, both worldly and supramundane, having become unwavering, is well-established. ‘The gaining of wisdom is happiness’ means the gaining of worldly and supramundane wisdom is happiness. As for ‘the non-commission of evil deeds’: by means of destroying the enemy, which is defilement, with the sword that is the path of Arahantship, the non-commission of evil deeds is happiness in this world. This is the meaning.

Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosīti.

At the end of the discourse, a Dhamma-breakthrough occurred for many deities.

Māravatthu aṭṭhamaṃ.

The eighth: The Story of Māra.

Nāgavaggavaṇṇanā niṭṭhitā.

The commentary on the Nāga Chapter is completed.

Tevīsatimo vaggo.

The Twenty-third Chapter.

24. Taṇhāvaggo

24. The Chapter on Craving

1. Kapilamacchavatthu

1. The Story of Kapila the Fish

Manujassāti [Pg.327] imaṃ dhammadesanaṃ satthā jetavane viharanto kapilamacchaṃ ārabbha kathesi.

24. The Teacher, while dwelling in Jetavana, delivered this discourse beginning with the words Manujassa, concerning Kapila the fish.

Atīte kira kassapabhagavato parinibbutakāle dve kulabhātaro nikkhamitvā sāvakānaṃ santike pabbajiṃsu. Tesu jeṭṭho sāgato nāma ahosi, kaniṭṭho kapilo nāma. Mātā pana nesaṃ sādhinī nāma, kaniṭṭhabhaginī tāpanā nāma. Tāpi bhikkhunīsu pabbajiṃsu. Evaṃ tesu pabbajitesu ubho bhātaro ācariyupajjhāyānaṃ vattapaṭivattaṃ katvā viharantā ekadivasaṃ, ‘‘bhante, imasmiṃ sāsane kati dhurānī’’ti pucchitvā ‘‘ganthadhuraṃ vipassanādhurañcāti dve dhurānī’’ti sutvā jeṭṭho ‘‘vipassanādhuraṃ pūressāmī’’ti pañca vassāni ācariyupajjhāyānaṃ santike vasitvā yāva arahattā kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamanto arahattaṃ pāpuṇi. Kaniṭṭho ‘‘ahaṃ tāva taruṇo, vuḍḍhakāle vipassanādhuraṃ pūressāmī’’ti ganthadhuraṃ paṭṭhapetvā tīṇi piṭakāni uggaṇhi. Tassa pariyattiṃ nissāya mahāparivāro, parivāraṃ nissāya lābho udapādi. So bāhusaccamadena matto lābhataṇhāya abhibhūto atipaṇḍitamānitāya parehi vuttaṃ kappiyampi ‘‘akappiya’’nti vadeti, akappiyampi ‘‘kappiya’’nti vadeti, sāvajjampi ‘‘anavajja’’nti, anavajjampi ‘‘sāvajja’’nti. So pesalehi bhikkhūhi ‘‘mā, āvuso kapila, evaṃ avacā’’ti vatvā dhammañca vinayañca dassetvā ovadiyamānopi ‘‘tumhe kiṃ jānātha, rittamuṭṭhisadisā’’tiādīni vatvā khuṃsento vambhento carati. Athassa bhātu sāgatattherassāpi bhikkhū tamatthaṃ ārocesuṃ. Sopi naṃ upasaṅkamitvā, ‘‘āvuso kapila, tumhādisānañhi sammāpaṭipatti sāsanassa āyu nāma, tasmā paṭipattiṃ pahāya kappiyādīni paṭibāhanto mā evaṃ avacā’’ti ovadi. So tassapi vacanaṃ nādiyi. Evaṃ santepi thero dvattikkhattuṃ ovaditvā ovādaṃ agaṇhantaṃ ‘‘nāyaṃ mama vacanaṃ karotī’’ti ñatvā ‘‘tena, āvuso, paññāyissasi sakena kammenā’’ti vatvā pakkāmi. Tato paṭṭhāya naṃ aññe pesalā bhikkhū chaḍḍayiṃsu.

1. In the past, it is said, at the time of the Parinibbāna of the Blessed One Kassapa, two brothers from a good family went forth from the household life and ordained in the presence of the disciples. Among them, the elder was named Sāgata, and the younger was named Kapila. Their mother was named Sādhinī, and their younger sister was named Tāpanā. They too ordained among the nuns. Thus, after they had ordained, the two brothers dwelt performing their duties for their teachers and preceptors. One day, having asked, 'Venerable sirs, how many duties are there in this dispensation?' and having heard, 'There are two duties: the duty of study and the duty of insight,' the elder said, 'I will fulfill the duty of insight.' After dwelling for five years in the presence of his teachers and preceptors, he took a meditation subject up to Arahantship, entered the forest, and, striving, attained Arahantship. The younger thought, 'I am still young; I will fulfill the duty of insight in my old age,' and establishing the duty of study, he learned the three Piṭakas. Relying on his learning, a large following arose for him; relying on his following, gain arose. He, intoxicated by the pride of great learning, overwhelmed by craving for gain, and with the conceit of being overly clever, would declare even what was said by others to be allowable as 'unallowable,' and what was unallowable as 'allowable'; what was blameworthy as 'blameless,' and what was blameless as 'blameworthy.' Even when admonished by virtuous monks who, showing him the Dhamma and Vinaya, said, 'Friend Kapila, do not speak thus,' he would go about offending and disparaging them, saying such things as, 'What do you know? You are like empty fists!' Then the monks reported that matter to his brother, the Elder Sāgata. He too, having approached him, admonished him, saying, 'Friend Kapila, for those like you, right practice is the very life of the Dispensation. Therefore, do not speak thus, having abandoned the practice and rejecting what is allowable and so forth.' He did not accept his words either. Even so, the elder admonished him two or three times. When he did not accept the advice, the elder, knowing, 'This one does not follow my word,' said, 'In that case, friend, you will be known by your own kamma,' and departed. From that time on, other virtuous monks forsook him.

So [Pg.328] durācāro hutvā durācāraparivuto viharanto ekadivasaṃ uposathagge ‘‘pātimokkhaṃ uddisissāmī’’ti bījaniṃ ādāya dhammāsane nisīditvā ‘‘vattati, āvuso, ettha sannipatitānaṃ bhikkhūnaṃ pātimokkha’’nti pucchitvā ‘‘ko attho imassa paṭivacanena dinnenā’’ti tuṇhībhūte bhikkhū disvā, ‘‘āvuso, dhammo vā vinayo vā natthi, pātimokkhena sutena vā asutena vā ko attho’’ti vatvā āsanā vuṭṭhahi. Evaṃ so kassapassa bhagavato pariyattisāsanaṃ osakkāpesi. Sāgatattheropi tadaheva parinibbāyi. Kapilo āyupariyosāne avīcimhi mahāniraye nibbatti. Sāpissa mātā ca bhaginī ca tasseva diṭṭhānugatiṃ āpajjitvā pesale bhikkhū akkositvā paribhāsitvā tattheva nibbattiṃsu.

He, having become one of bad conduct and dwelling surrounded by those of bad conduct, one day in the Uposatha hall, thinking, 'I will recite the Pātimokkha,' took a fan and sat on the Dhamma seat. Having asked, 'Friends, is the recitation of the Pātimokkha proper for the monks gathered here?' and seeing the monks remain silent, thinking, 'What is the use of giving a reply to this one?', he said, 'Friends, there is neither Dhamma nor Vinaya. What is the use of the Pātimokkha, whether heard or not heard?' and rose from his seat. Thus he caused the scriptural teaching of the Blessed One Kassapa to decline. The Elder Sāgata also attained Parinibbāna on that very day. Kapila, at the end of his life's duration, was reborn in the great Avīci hell. His mother and sister too, having adopted his views, abused and reviled the virtuous monks and were reborn right there.

Tasmiṃ pana kāle pañcasatā purisā gāmaghātakādīni katvā corikāya jīvantā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci paṭisaraṇaṃ apassantā aññataraṃ āraññikaṃ bhikkhuṃ disvā vanditvā ‘‘paṭisaraṇaṃ no, bhante, hothā’’ti vadiṃsu. Thero ‘‘tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ nāma natthi, sabbepi pañcasīlāni samādiyathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā sīlāni samādiyiṃsu. Atha ne thero ovadi – ‘‘idāni tumhe sīlavantā, jīvitahetupi vo neva sīlaṃ atikkamitabbaṃ, na manopadoso kātabbo’’ti. Te ‘‘sādhū’’ti sampaṭicchiṃsu. Atha ne janapadamanussā taṃ ṭhānaṃ patvā ito cito ca pariyesamānā te core disvā sabbe te jīvitā voropesuṃ. Te kālaṃ katvā devaloke nibbattiṃsu, corajeṭṭhako jeṭṭhakadevaputto ahosi.

But at that time, five hundred men who made their living by robbery, having committed acts of village-raiding and so on, were pursued by the country-folk. Fleeing, they entered the forest, and not seeing any refuge there, they saw a certain forest-dwelling monk. Having paid homage, they said, 'Venerable sir, be our refuge!' The elder said, 'For you, there is no refuge like virtue. Let all of you undertake the five precepts.' Having agreed, saying, 'Very well,' they undertook the precepts. Then the elder admonished them: 'Now you are virtuous. Your virtue should not be transgressed even for the sake of life, and corruption of mind should not be done.' They agreed, saying, 'Very well.' Then the country-folk, having reached that place and searching here and there, saw those thieves and deprived them all of life. Having died, they were reborn in the world of the devas. The chief of the thieves became the chief devaputta.

Te anulomapaṭilomavasena ekaṃ buddhantaraṃ devaloke saṃsaritvā imasmiṃ buddhuppāde sāvatthinagaradvāre pañcasatakulike kevaṭṭagāme nibbattiṃsu. Jeṭṭhakadevaputto kevaṭṭajeṭṭhakassa gehe paṭisandhiṃ gaṇhi, itare itaresu. Evaṃ tesaṃ ekadivaseyeva paṭisandhigahaṇañca mātukucchito nikkhamanañca ahosi. Kevaṭṭajeṭṭhako ‘‘atthi nu kho imasmiṃ gāme aññepi dārakā ajja jātā’’ti pariyesāpetvā tesaṃ jātabhāvaṃ ñatvā ‘‘ete mama puttassa sahāyakā bhavissantī’’ti sabbesaṃ posāvanikaṃ [Pg.329] dāpesi. Te sabbepi sahapaṃsukīḷakā sahāyakā hutvā anupubbena vayappattā ahesuṃ. Tesaṃ kevaṭṭajeṭṭhakaputtova yasato ca tejato ca aggapuriso ahosi.

They, wandering back and forth through the world of the devas for one Buddha-interval, were reborn at the time of this Buddha's arising in a fishermen's village of five hundred families near the gate of Sāvatthī. The chief devaputta took conception in the house of the chief fisherman; the others, in the other houses. Thus, their taking of conception and their emergence from their mothers' wombs occurred on the very same day. The chief fisherman had a search made, wondering, 'Are there any other boys born in this village today?' and, learning of their birth, he thought, 'These will be my son's companions,' and had provisions for the upbringing of all of them given. All of them, having become companions who played together in the dust, in due course reached maturity. Among them, the son of the chief fisherman was the foremost man in both fame and power.

Kapilopi ekaṃ buddhantaraṃ niraye paccitvā vipākāvasesena tasmiṃ kāle aciravatiyā suvaṇṇavaṇṇo duggandhamukho maccho hutvā nibbatti. Athekadivasaṃ te sahāyakā ‘‘macche bandhissāmā’’ti jālādīni gahetvā nadiyā khipiṃsu. Atha nesaṃ antojālaṃ so maccho pāvisi. Taṃ disvā sabbe kevaṭṭagāmavāsino uccāsaddamakaṃsu – ‘‘puttā no paṭhamaṃ macche bandhantā suvaṇṇamacchaṃ bandhiṃsu, idāni no rājā bahudhanaṃ dassatī’’ti. Tepi kho sahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño santikaṃ agamaṃsu. Raññāpi taṃ disvāva ‘‘kiṃ eta’’nti vutte ‘‘maccho, devā’’ti āhaṃsu. Rājā suvaṇṇavaṇṇaṃ macchaṃ disvā ‘‘satthā etassa suvaṇṇavaṇṇakāraṇaṃ jānissatī’’ti macchaṃ gāhāpetvā bhagavato santikaṃ agamāsi. Macchena mukhe vivaṭamatteyeva sakalajetavanaṃ ativiya duggandhaṃ ahosi. Rājā satthāraṃ pucchi – ‘‘kasmā, bhante, maccho suvaṇṇavaṇṇo jāto, kasmā cassa mukhato duggandho vāyatī’’ti?

Kapila, after being tormented in hell for one Buddha-interval, due to the remaining effects of his kamma, was reborn at that time in the Aciravati River as a golden-colored fish with a foul-smelling mouth. One day, those companions, thinking, "Let's catch fish," took nets and the like and cast them into the river. Then that fish entered their net. Seeing this, all the inhabitants of the fishing village raised a loud cry: "Our sons, while catching fish for the first time, have caught a golden fish! Now the king will give us much wealth!" Those companions, placing the fish in a boat and carrying the boat, went to the king. The king, seeing it, asked, "What is this?" They said, "A fish, Your Majesty." The king, seeing the golden-colored fish, thought, "The Teacher will know the reason for this golden color," and had the fish taken and went to the Blessed One. As soon as the fish opened its mouth, the entire Jetavana became extremely foul-smelling. The king asked the Teacher, "Venerable sir, why was this fish born golden-colored, and why does a foul odor emanate from its mouth?"

Ayaṃ, mahārāja, kassapabhagavato pāvacane kapilo nāma bhikkhu ahosi bahussuto mahāparivāro lābhataṇhāya abhibhūto attano vacanaṃ agaṇhantānaṃ akkosakaparibhāsako, tassa ca bhagavato sāsanaṃ osakkāpesi, so tena kammena avīcimhi nibbattitvā vipākāvasesena idāni maccho hutvā jāto. Yaṃ pana so dīgharattaṃ buddhavacanaṃ vācesi, buddhassa ca guṇaṃ kathesi, tassa nissandena imaṃ suvaṇṇavaṇṇaṃ paṭilabhi. Yaṃ bhikkhūnaṃ akkosakaparibhāsako ahosi, tenassa mukhato duggandho vāyati. ‘‘Kathāpemi naṃ, mahārājā’’ti? ‘‘Kathāpetha, bhante’’ti. Atha naṃ satthā pucchi – ‘‘tvaṃsi kapilo’’ti? ‘‘Āma, bhante, ahaṃ kapilo’’ti. ‘‘Kuto āgatosī’’ti? ‘‘Avīcimahānirayato, bhante’’ti. ‘‘Jeṭṭhabhātiko te sāgato kuhiṃ gato’’ti? ‘‘Parinibbuto, bhante’’ti. ‘‘Mātā pana te sādhinī kaha’’nti? ‘‘Mahāniraye nibbattā, bhante’’ti. ‘‘Kaniṭṭhabhaginī ca te tāpanā kaha’’nti? ‘‘Mahāniraye nibbattā, bhante’’ti. ‘‘Idāni tvaṃ kahaṃ gamissasī’’ti? ‘‘Avīcimahānirayameva, bhante’’ti vatvā vippaṭisārābhibhūto nāvaṃ [Pg.330] sīsena paharitvā tāvadeva kālaṃ katvā niraye nibbatti. Mahājano saṃviggo ahosi lomahaṭṭhajāto.

"Great king, in the dispensation of the Blessed One Kassapa, there was a monk named Kapila, who was learned, had a large following, and was overcome by craving for gain. He reviled and abused those who did not heed his words and caused that Blessed One’s dispensation to decline. Because of that kamma, he was reborn in Avīci Hell, and due to the residual effect, he has now been reborn as this fish. But because he recited the Buddha's words for a long time and spoke of the Buddha's virtues, as a result, he obtained this golden color. And because he reviled and abused the monks, a foul stench emanates from his mouth. Shall I have him speak, great king?" "Have him speak, venerable sir." Then the Teacher asked him, "Are you Kapila?" "Yes, venerable sir, I am Kapila." "Where have you come from?" "From the great hell Avīci, venerable sir." "Where has your elder brother Sāgata gone?" "He has attained final Nibbāna, venerable sir." "And where is your mother Sādhinī?" "She has been reborn in the Great Hell, venerable sir." "And where is your younger sister Tāpanā?" "She has been reborn in the Great Hell, venerable sir." "Where will you go now?" "To the great hell Avīci itself, venerable sir," he said. Overwhelmed by remorse, he struck his head against the boat, died on the spot, and was reborn in hell. The great crowd was deeply stirred, and their hair stood on end.

Atha bhagavā tasmiṃ khaṇe sannipatitāya parisāya cittācāraṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desetuṃ ‘‘dhammacariyaṃ brahmacariyaṃ, etadāhu vasuttama’’nti suttanipāte (su. ni. 276) kapilasuttaṃ kathetvā imā gāthā abhāsi –

Then the Blessed One, at that moment, observing the inclination of the assembled gathering's minds, in order to teach the Dhamma suitable for the occasion, taught the Kapila Sutta from the Sutta Nipāta, beginning with “The practice of Dhamma, the holy life, this they say is the highest blessing,” and spoke these verses:

334.

334.

‘‘Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;

So plavatī hurā huraṃ, phalamicchaṃva vanasmi vānaro.

“For a person of heedless conduct, craving grows like a māluvā creeper. He leaps from here to there, like a monkey in the woods seeking fruit.

335.

335.

‘‘Yaṃ esā sahate jammī, taṇhā loke visattikā;

Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva bīraṇaṃ.

“Whomever this wretched, clinging craving overcomes in the world, their sorrows grow like bīraṇa grass drenched by rain.

336.

336.

‘‘Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;

Sokā tamhā papatanti, udabinduva pokkharā.

“Whoever overcomes this wretched craving, so hard to transcend in the world, sorrows fall away from them like a drop of water from a lotus leaf.”

337.

337.

‘‘Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;

Mā vo naḷaṃva sotova, māro bhañji punappuna’’nti.

“This I declare to you, may you be well, all of you who are assembled here. Dig up the root of craving, as one seeking usīra root digs up bīraṇa grass. Let not Māra break you again and again, as a torrent breaks a reed.”

Tattha pamattacārinoti sativossaggalakkhaṇena pamādena pamattacārissa puggalassa neva jhānaṃ na vipassanā na maggaphalāni vaḍḍhanti. Yathā pana rukkhaṃ saṃsibbantī pariyonandhantī tassa vināsāya māluvālatā vaḍḍhati, evamassa cha dvārāni nissāya punappunaṃ uppajjanato taṇhā vaḍḍhatīti attho. So plavatī hurā huranti so taṇhāvasiko puggalo bhave bhave uplavati dhāvati. Yathā kiṃ viyāti? Phalamicchaṃva vanasmi vānaro, yathā rukkhaphalaṃ icchanto vānaro vanasmiṃ dhāvati, tassa tassa rukkhassa sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhāti, tampi muñcitvā aññaṃ gaṇhāti, ‘‘sākhaṃ alabhitvā sannisinno’’ti vattabbataṃ nāpajjati, evameva taṇhāvasiko puggalo hurā huraṃ dhāvanto ‘‘ārammaṇaṃ alabhitvā taṇhāya apavattaṃ patto’’ti vattabbataṃ nāpajjati.

Here, `pamattacārino` (of one with heedless conduct) means that for a person of heedless conduct, due to negligence characterized by the abandonment of mindfulness, neither jhāna, nor insight, nor the paths and fruits develop. Just as a māluvā creeper grows for the destruction of a tree, entangling and enveloping it, so too for this person, craving grows, arising again and again depending on the six sense doors. This is the meaning. `So plavatī hurā huraṃ` (he leaps from here to there) means that this person, under the sway of craving, leaps and runs from one existence to another. What is this like? `Phalamicchaṃva vanasmi vānaro` (like a monkey in the woods seeking fruit). Just as a monkey desiring fruit runs about in the forest, grasping the branch of one tree, releasing it to grasp another, and releasing that to grasp yet another, never reaching the state where it could be said, “He is sitting down, not having obtained a branch,” even so, a person under the sway of craving, running from one object to another, never reaches the state where it could be said, “Having failed to obtain an object, his craving has ceased.”

Yanti [Pg.331] yaṃ puggalaṃ esā lāmakabhāvena jammī visāhāratāya visapupphatāya visaphalatāya visaparibhogatāya rūpādīsu visattatāya āsattatāya visattikāti saṅkhyaṃ gatā chadvārikataṇhā abhibhavati. Yathā nāma vassāne punappunaṃ vassantena devena abhivaṭṭhaṃ bīraṇatiṇaṃ vaḍḍhati, evaṃ tassa puggalassa anto vaṭṭamūlakā sokā abhivaḍḍhantīti attho.

`Yaṃ` refers to any person whom this craving, arising at the six sense doors, overcomes. This craving is `jammī` (wretched) due to its base nature. It is called `visattikā` (clinging) because it is like poisonous food, a poisonous flower, a poisonous fruit, and like consuming poison, and because of its nature of clinging and being strongly attached to forms and so on. Just as bīraṇa grass, rained upon again and again in the rainy season, grows abundantly, so too for that person, sorrows rooted in the cycle of rebirth grow within. This is the meaning.

Duraccayanti yo pana puggalo evaṃ vuttappakāraṃ atikkamituṃ pajahituṃ dukkaratāya duraccayaṃ taṇhaṃ sahati abhibhavati, tamhā puggalā vaṭṭamūlakā sokā papatanti. Yathā nāma pokkhare padumapatte patitaṃ udakabindu na patiṭṭhāti, evaṃ na patiṭṭhahantīti attho.

`Duraccayaṃ` (hard to transcend): Whoever overcomes and crushes this craving—which is called `duraccayaṃ` because it is difficult to transcend and abandon in the way described—from that person, sorrows rooted in the cycle of rebirth fall away. Just as a drop of water that has fallen on a lotus leaf in a pond does not stay, so too they do not stay. This is the meaning.

Taṃ vo vadāmīti tena kāraṇena ahaṃ tumhe vadāmi. Bhaddaṃ voti bhaddaṃ tumhākaṃ hotu, mā ahaṃ kapilo viya vināsaṃ pāpuṇathāti attho. Mūlanti imissā chadvārikataṇhāya arahattamaggañāṇena mūlaṃ khaṇatha. Kiṃ viyāti? Usīratthova bīraṇaṃ, yathā usīrena atthiko puriso mahantena kudālena bīraṇaṃ khaṇati, evamassā mūlaṃ khaṇathāti attho. Mā vo naḷaṃva sotova, māro bhañji punappunanti mā tumhe nadīsote jātaṃ naḷaṃ mahāvegena āgato nadīsoto viya kilesamāro maraṇamāro devaputtamāro ca punappunaṃ bhañjatūti attho.

‘I say this to you’ (`Taṃ vo vadāmi`) means: for that reason, I speak to you. ‘May it be well with you’ (`Bhaddaṃ vo`) means: may it be well for you; the meaning is, may you not come to ruin like Kapila. As for ‘root’ (`mūlaṃ`): with the knowledge of the path to Arahantship (`arahattamaggañāṇena`), dig up (`khaṇatha`) the root (`mūlaṃ`) of this six-doored craving (`imissā chadvārikataṇhāya`). How so (`kiṃ viya`)? Just as (`yathā`) a man (`puriso`) who desires (`atthiko`) usīra root (`usīrena`) digs up (`khaṇati`) bīraṇa grass (`bīraṇaṃ`) with a large spade (`mahantena kudālena`), likewise (`evaṃ`), dig up (`khaṇatha`) its (`assā`) root (`mūlaṃ`). This is the meaning (`iti attho`). As for ‘Let not Māra break (`bhañji`) you (`vo`) again and again (`punappunaṃ`), like a stream (`sotova`) a reed (`naḷaṃva`)’: Let not the Māra of defilements (`kilesamāro`), the Māra of death (`maraṇamāro`), and the Māra who is the son of a deva (`devaputtamāro`) break (`mā bhañjatu`) you (`tumhe`) again and again (`punappunaṃ`), like (`viya`) a river current (`nadīsoto`), having come (`āgato`) with great force (`mahāvegena`), breaks a reed (`naḷaṃ`) grown (`jātaṃ`) in a river stream (`nadīsote`). This is the meaning (`iti attho`).

Desanāvasāne pañcasatāpi kevaṭṭaputtā saṃvegaṃ āpajjitvā dukkhassantakiriyaṃ patthayamānā satthu santike pabbajitvā na cirasseva dukkhassantaṃ katvā satthārā saddhiṃ āneñjavihārasamāpattidhammaparibhogena ekaparibhogā ahesunti.

At the end of the discourse, five hundred sons of fishermen, having been stirred with spiritual urgency and desiring to make an end of suffering, went forth in the Teacher's presence. Before long, having made an end of suffering, they, together with the Teacher, became partakers of the same enjoyment through the enjoyment of the attainment of imperturbable abiding.

Kapilamacchavatthu paṭhamaṃ.

The First Story of Kapila the Fish.

2. Sūkarapotikāvatthu

2. The Story of the Young Sow.

Yathāpi mūleti imaṃ dhammadesanaṃ satthā veḷuvane viharanto gūthasūkarapotikaṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, delivered this Dhamma discourse beginning with 'Yathāpi mūle' concerning a dung-eating young sow.

Ekasmiṃ [Pg.332] kira samaye satthā rājagahaṃ piṇḍāya pavisanto ekaṃ sūkarapotikaṃ disvā sitaṃ pātvākāsi. Tassa sitaṃ karontassa mukhavivaraniggataṃ dantobhāsamaṇḍalaṃ disvā ānandatthero ‘‘ko nu kho, bhante, hetu sitassa pātukammāyā’’ti sitakāraṇaṃ pucchi. Atha naṃ satthā āha – ‘‘passasetaṃ, ānanda, sūkarapotika’’nti? ‘‘Āma, bhante’’ti. Esā kakusandhassa bhagavato sāsane ekāya āsanasālāya sāmantā kukkuṭī ahosi. Sā ekassa yogāvacarassa vipassanākammaṭṭhānaṃ sajjhāyantassa dhammaghosaṃ sutvā tato cutā rājakule nibbattitvā ubbarī nāma rājadhītā ahosi. Sā aparabhāge sarīravalañjaṭṭhānaṃ paviṭṭhā puḷavakarāsiṃ disvā tattha puḷavakasaññaṃ uppādetvā paṭhamaṃ jhānaṃ paṭilabhi. Sā tattha yāvatāyukaṃ ṭhatvā tato cutā brahmaloke nibbatti. Tato cavitvā puna gativasena ālulamānā idāni sūkarayoniyaṃ nibbatti, idaṃ kāraṇaṃ disvā mayā sitaṃ pātukatanti. Taṃ sutvā ānandattherappamukhā bhikkhū mahantaṃ saṃvegaṃ paṭilabhiṃsu. Satthā tesaṃ saṃvegaṃ uppādetvā bhavataṇhāya ādīnavaṃ pakāsento antaravīthiyaṃ ṭhitakova imā gāthā abhāsi –

Once, it is said, the Teacher, while entering Rājagaha for alms, saw a young sow and revealed a smile. Seeing the radiant circle of His teeth as He smiled, the Venerable Ānanda asked, 'What, venerable sir, is the reason for revealing a smile?' The Teacher replied, 'Ānanda, do you see this young sow?' 'Yes, venerable sir.' 'In the dispensation of the Blessed One Kakusandha, this being was a hen near an assembly hall. Hearing the sound of the Dhamma as a yogi monk recited his insight meditation subject, she passed from that life and was reborn in a royal family as a princess named Ubbarī. Later, upon entering a latrine, she saw a mass of maggots and, by developing the perception of maggots, attained the first jhāna. Having lived out her lifespan there, she passed away and was reborn in the Brahma world. After passing from there, being agitated by the force of her destiny, she has now been reborn in the womb of a sow. It is for this reason that I smiled.' Hearing this, the monks led by the Venerable Ānanda experienced a great sense of spiritual urgency. The Teacher, arousing this urgency in them and explaining the danger of craving for existence, stood right in the middle of the street and spoke these verses:

338.

338.

‘‘Yathāpi mūle anupaddave daḷhe,Chinnopi rukkho punareva rūhati;

Evampi taṇhānusaye anūhate,Nibbattatī dukkhamidaṃ punappunaṃ.

Just as a tree with its root unharmed and firm, though cut down, grows again; even so, while the latent tendency for craving is not destroyed, this suffering arises again and again.

339.

339.

‘‘Yassa chattiṃsati sotā, manāpasavanā bhusā;

Mahāvahanti duddiṭṭhiṃ, saṅkappā rāganissitā.

For one for whom the thirty-six streams flowing toward what is pleasant are strong, great thoughts rooted in passion carry away that person of wrong view.

340.

340.

‘‘Savanti sabbadhi sotā, latā uppajja tiṭṭhati;

Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.

The streams flow everywhere; the creeper, having arisen, remains. Seeing that creeper has arisen, cut its root with wisdom.

341.

341.

‘‘Saritāni sinehitāni ca,Somanassāni honti jantuno;

Te sātasitā sukhesino,Te ve jātijarūpagā narā.

For a being, there are joys that are flowing and objects of affection. Those who are attached to pleasure, seekers of happiness—those people are indeed subject to birth and aging.

342.

342.

‘‘Tasiṇāya [Pg.333] purakkhatā pajā,Parisappanti sasova bandhito;

Saṃyojanasaṅgasattakā,Dukkhamupenti punappunaṃ cirāya.

Led on by craving, people scurry about like a snared hare. Bound by fetters and attachments, they come to suffering again and again for a long time.

343.

343.

‘‘Tasiṇāya purakkhatā pajā,Parisappanti sasova bandhito;

Tasmā tasiṇaṃ vinodaye,Ākaṅkhanta virāgamattano’’ti.

Led on by craving, people scurry about like a snared hare. Therefore, one desiring dispassion for oneself should dispel that craving.

Tattha mūleti yassa rukkhassa catūsu disāsu catudhā heṭṭhā ca ujukameva gate pañcavidhamūle chedanaphālanapācanavijjhanādīnaṃ kenaci upaddavena anupaddave thirapattatāya daḷhe so rukkho uparicchinnopi sākhānaṃ vasena punadeva rūhati, evameva chadvārikāya taṇhāya anusaye arahattamaggañāṇena anuhate asamucchinne tasmiṃ tasmiṃ bhave jātiādibhedaṃ idaṃ dukkhaṃ punappunaṃ nibbattatiyevāti attho.

Herein, regarding 'root' (`mūle`): Just as a tree whose fivefold root—four spreading in the four directions and one going straight down—is unharmed by any affliction such as cutting, splitting, burning, or piercing, and is firm due to its stability, will grow again by means of its branches even if it is cut down above; in the same way, when the latent tendency (`anusaye`) of craving (`taṇhā`) at the six doors is not destroyed (`anūhate`) and not uprooted (`asamucchinne`) by the knowledge of the path to Arahantship (`arahattamaggañāṇena`), this suffering (`idaṃ dukkhaṃ`), with its divisions of birth and so on, arises again and again in this or that existence. This is the meaning.

Yassāti yassa puggalassa ‘‘iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī’’ti imesaṃ taṇhāvicaritānaṃ vasena chattiṃsatiyā sotehi samannāgatā manāpesu rūpādīsu āsavati pavattatīti manāpasavanā taṇhā bhusā balavatī hoti, taṃ puggalaṃ vipannañāṇatāya duddiṭṭhiṃ punappunaṃ uppajjanato mahantabhāvena mahā hutvā jhānaṃ vā vipassanaṃ vā anissāya rāganissitā saṅkappā vahantīti attho.

As for 'For whom' (`yassa`): It refers to a person for whom craving (`taṇhā`) is exceedingly strong (`bhusā`). This craving is endowed with thirty-six streams, by way of these craving-proliferations: 'eighteen craving-proliferations based on the internal and eighteen craving-proliferations based on the external.' It is called 'flowing toward the pleasant' (`manāpasavanā`) because it flows (`āsavati`) and proceeds (`pavattati`) toward pleasant objects like forms. For such a person of wrong view (`duddiṭṭhiṃ`), whose knowledge is corrupt, thoughts (`saṅkappā`) rooted in passion (`rāganissitā`), having become great due to their magnitude as they arise again and again, carry them away without any reliance on jhāna or insight. This is the meaning.

Savanti sabbadhi sotāti ime taṇhāsotā cakkhudvārādīnaṃ vasena sabbesu rūpādīsu ārammaṇesu savanato, sabbāpi rūpataṇhā…pe… dhammataṇhāti sabbabhavesu vā savanato sabbadhi savanti nāma. Latāti paliveṭhanaṭṭhena saṃsibbanaṭṭhena ca latā viyāti latā. Uppajja tiṭṭhatīti chahi dvārehi uppajjitvā rūpādīsu ārammaṇesu tiṭṭhati. Tañca disvāti taṃ pana taṇhālataṃ ‘‘etthesā taṇhā uppajjamānā uppajjatī’’ti jātaṭṭhānavasena disvā. Paññāyāti satthena vane jātaṃ lataṃ viya maggapaññāya mūle chindathāti attho.

As for 'Streams flow everywhere' (`savanti sabbadhi sotā`): These streams of craving are said to 'flow everywhere' because they flow toward all objects, such as forms, by way of the sense-doors, such as the eye-door; or because all cravings—from craving for forms... to craving for mental phenomena—flow in all existences. As for 'creeper' (`latā`): It is called a creeper because, like a creeper, it has the nature of entwining (`paliveṭhanaṭṭhena`) and stitching together (`saṃsibbanaṭṭhena`). As for 'having arisen, remains' (`uppajja tiṭṭhati`): Having arisen through the six doors, it remains in objects such as forms. As for 'Seeing that' (`tañca disvā`): It means seeing that creeper of craving by way of its place of origin, thinking, 'Here this craving, when it arises, arises.' As for 'with wisdom' (`paññāya`): You should cut its roots with the wisdom of the path (`maggapaññāya`), just as one might cut a creeper grown in the forest with a knife. This is the meaning.

Saritānīti [Pg.334] anusaṭāni payātāni. Sinehitānīti cīvarādīsu pavattasinehavasena sinehitāni ca, taṇhāsinehamakkhitānīti attho. Somanassānīti taṇhāvasikassa jantuno evarūpāni somanassāni bhavanti. Te sātasitāti te taṇhāvasikā puggalā sātanissitā sukhanissitā ca hutvā sukhesino sukhapariyesino bhavanti. Te veti ye evarūpā narā, te jātijarābyādhimaraṇāni upagacchantiyevāti jātijarūpagā nāma honti. Pajāti ime sattā tāsakaraṇena tasiṇāti saṅkhyaṃ gatāya taṇhāya purakkhatā parivāritā hutvā.

‘Flowing’ (`saritāni`) means flowing along, gone forth. ‘Affectionate’ (`sinehitāni`) means affectionate by means of affection that has arisen for robes and so on; the meaning is smeared with the glue of craving. ‘Joys’ (`somanassāni`) means that for a being under the sway of craving, such joys arise. ‘Those attached to pleasure’ (`te sātasitā`) means that those persons under the sway of craving, being dependent on pleasure and dependent on happiness, become seekers of happiness. ‘Those people indeed’ (`te ve`) means that whatever people are of such a kind, they indeed go to birth, aging, sickness, and death; thus they are called ‘subject to birth and aging’ (`jātijarūpagā`). ‘People’ (`pajā`) means: these beings, having been placed in front and surrounded by craving—which is designated as ‘tasiṇā’ because it causes trembling (`tāsakaraṇena`)—...

Bandhitoti luddena araññe baddho saso viya parisappanti bhāyanti. Saṃyojanasaṅgasattakāti dasavidhena saṃyojanasaṅgena ceva sattavidhena rāgasaṅgādinā ca sattā baddhā tasmiṃ vā laggā hutvā. Cirāyāti ciraṃ dīghamaddhānaṃ punappunaṃ jātiādikaṃ dukkhaṃ upagacchantīti attho. Tasmāti yasmā tasiṇāya purakkhatā paliveṭhitā sattā, tasmā attano virāgaṃ rāgādivigamaṃ nibbānaṃ patthento ākaṅkamāno bhikkhu arahattamaggenetaṃ tasiṇaṃ vinodaye panuditvā nīharitvā chaḍḍeyyāti attho.

‘Bound’ (`bandhito`) means: like a hare bound in the forest by a hunter, they scurry about (`parisappanti`) and are afraid (`bhāyanti`). ‘Attached by the fetters of attachment’ (`saṃyojanasaṅgasattakā`) means: beings are bound by the tenfold fetter of attachment and by the sevenfold attachments of lust and so on, or, having become stuck therein. ‘For a long time’ (`cirāya`) means: for a long, prolonged period, they repeatedly approach the suffering of birth and so on. This is the meaning. ‘Therefore’ (`tasmā`) means: because beings are placed in front and enveloped by craving, therefore, a monk who desires and longs for his own dispassion—the departure of lust and so on, which is Nibbāna—should, by means of the path to Arahantship, dispel (`vinodaye`), drive out (`panuditvā`), remove (`nīharitvā`), and abandon (`chaḍḍeyya`) that craving. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Sāpi kho sūkarapotikā tato cavitvā suvaṇṇabhūmiyaṃ rājakule nibbatti, tato cutā bārāṇasiyaṃ, tato cutā suppārakapaṭṭane assavāṇijagehe nibbatti, tato cutā kāvīrapaṭṭane nāvikassa gehe nibbatti, tato cutā anurādhapure issarakulagehe nibbatti, tato cutā tasseva dakkhiṇadisāya bhokkantagāme sumanassa nāma kuṭumbikassa dhītā nāmena sumanā eva hutvā nibbatti. Athassā pitā tasmiṃ gāme chaḍḍite dīghavāpiraṭṭhaṃ gantvā mahāmunigāme nāma vasi. Tattha naṃ duṭṭhagāmaṇirañño amacco lakuṇḍakaatimbaro nāma kenacideva karaṇīyena gato disvā mahantaṃ maṅgalaṃ katvā ādāya mahāpuṇṇagāmaṃ gato. Atha naṃ koṭipabbatamahāvihāravāsī mahāanuruddhatthero nāma tattha piṇḍāya caritvā tassā gehadvāre ṭhito disvā bhikkhūhi saddhiṃ kathesi, ‘‘āvuso, sūkarapotikā nāma lakuṇḍakaatimbaramahāmattassa bhariyabhāvaṃ pattā, aho acchariya’’nti. Sā taṃ kathaṃ sutvā atītabhave [Pg.335] ugghāṭetvā jātissarañāṇaṃ paṭilabhi. Taṅkhaṇaññeva uppannasaṃvegā sāmikaṃ yācitvā mahantena issariyena pañcabalakattherīnaṃ santike pabbajitvā tissamahāvihāre mahāsatipaṭṭhānasuttakathaṃ sutvā sotāpattiphale patiṭṭhahi. Pacchā damiḷamaddane kate ñātīnaṃ vasanaṭṭhānaṃ bhokkantagāmameva gantvā tattha vasantī kallamahāvihāre āsīvisopamasuttantaṃ sutvā arahattaṃ pāpuṇi.

That young sow, having passed away from there, was reborn in a royal family in Suvaṇṇabhūmi. Having passed away from there, she was reborn in Bārāṇasī. Having passed away from there, she was reborn in the house of a horse-trader in the port of Suppāraka. Having passed away from there, she was reborn in the house of a ship's captain in the port of Kāvīra. Having passed away from there, she was reborn in the house of a ruling family in Anurādhapura. Having passed away from there, in the southern direction, in the village of Bhokkanta, she was reborn as the daughter of a householder named Sumana, and was named Sumanā. Then, when that village had to be abandoned, her father went to the country of Dīghavāpi and lived in a village named Mahāmuni. There, a minister of King Duṭṭhagāmaṇi named Lakuṇḍaka Atimbara, having gone there on some business, saw her and, after performing a great wedding ceremony, took her and went to the village of Mahāpuṇṇa. Then, the elder named Mahā Anuruddha, a resident of Koṭipabbata Mahāvihāra, while walking for alms there, stood at the door of her house, saw her, and said to the monks, 'Sirs, she who was a young sow has attained the state of being the wife of the great minister Lakuṇḍaka Atimbara. Oh, how wonderful!' Hearing that talk, she uncovered her past existences and gained the knowledge of remembering past lives. In that very moment, with spiritual urgency having arisen, she asked her husband and, with a great retinue, went forth into homelessness in the presence of the Therīs named Pañcabalā. At Tissa Mahāvihāra, having heard the discourse on the Mahāsatipaṭṭhāna Sutta, she was established in the fruit of stream-entry. Later, when the crushing of the Damiḷas took place, she went to the very village of Bhokkanta, the dwelling place of her relatives, and while living there, she heard the Āsīvisopama Suttanta at Kallamahāvihāra and attained Arahantship.

Sā parinibbānadivase bhikkhubhikkhunīhi pucchitā bhikkhunisaṅghassa sabbaṃ imaṃ pavattiṃ nirantaraṃ kathetvā sannipatitassa bhikkhusaṅghassa majjhe maṇḍalārāmavāsinā dhammapadabhāṇakamahātissattherena saddhiṃ saṃsanditvā ‘‘ahaṃ pubbe manussayoniyaṃ nibbattitvā tato cutā kukkuṭī hutvā tattha senassa santikā sīsacchedaṃ patvā rājagahe nibbattā, paribbājikāsu pabbajitvā paṭhamajjhānabhūmiyaṃ nibbattitvā tato cutā seṭṭhikule nibbattā nacirasseva cavitvā sūkarayoniṃ gantvā tato cutā suvaṇṇabhūmiṃ, tato cutā bārāṇasiṃ, tato cutā suppārakapaṭṭanaṃ, tato cutā kāvīrapaṭṭanaṃ, tato cutā anurādhapuraṃ, tato cutā bhokkantagāma’’nti evaṃ samavisame terasa attabhāve patvā ‘‘idāni ukkaṇṭhitvā pabbajitvā arahattaṃ pattā, sabbepi appamādena sampādethā’’ti vatvā catasso parisā saṃvejetvā parinibbāyīti.

On the day of her Parinibbāna, being questioned by the monks and nuns, she related this entire, continuous account to the Saṅgha of nuns. Then, in the midst of the assembled Saṅgha of monks, after conferring with the Elder Mahā Tissa, the reciter of the Dhammapada and resident of Maṇḍalārāma, she said: 'I, in the past, was born in the human realm. Having passed away from there, I became a hen. In that existence, I met with decapitation from a hawk and was born in Rājagaha. Having gone forth among female wanderers and produced the plane of the first jhāna, I passed away from there and was born in a treasurer's family. Passing away not long after, I went to a sow's womb. Having passed away from there, I went to Suvaṇṇabhūmi; having passed away from there, to Bārāṇasī; having passed away from there, to the port of Suppāraka; having passed away from there, to the port of Kāvīra; having passed away from there, to Anurādhapura; having passed away from there, to the village of Bhokkanta.' In this way, having reached thirteen states of existence, favorable and unfavorable, she said: 'Now, having become disenchanted, I have gone forth and attained Arahantship. May all of you strive on with diligence!' Having thus spoken and stirred a sense of urgency in the fourfold assembly, she attained Parinibbāna.

Sūkarapotikāvatthu dutiyaṃ.

The Second Story of the Young Sow.

3. Vibbhantabhikkhuvatthu

3. The Story of the Disrobed Monk

Yo nibbanathoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ vibbhantakaṃ bhikkhuṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana Monastery, delivered this Dhamma discourse beginning with 'Yo nibbanatho' concerning a certain disrobed monk.

Eko kira mahākassapattherassa saddhivihāriko hutvā cattāri jhānāni uppādetvāpi attano mātulassa suvaṇṇakārassa gehe visabhāgārammaṇaṃ disvā tattha paṭibaddhacitto vibbhami. Atha naṃ manussā alasabhāvena kammaṃ kātuṃ anicchantaṃ gehā nīhariṃsu. So pāpamittasaṃsaggena corakammena jīvikaṃ kappento vicari. Atha naṃ ekadivasaṃ gahetvā [Pg.336] pacchābāhaṃ gāḷhabandhanaṃ bandhitvā catukke catukke kasāhi tāḷentā āghātanaṃ nayiṃsu. Thero piṇḍāya carituṃ pavisanto taṃ dakkhiṇena dvārena nīhariyamānaṃ disvā bandhanaṃ sithilaṃ kāretvā ‘‘pubbe tayā paricitakammaṭṭhānaṃ puna āvajjehī’’ti āha. So tena ovādena satuppādaṃ labhitvā puna catutthajjhānaṃ nibbattesi. Atha naṃ ‘‘āghātanaṃ netvā ghātessāmā’’ti sūle uttāsesuṃ. So na bhāyati na santasati. Athassa tasmiṃ tasmiṃ disābhāge ṭhitā manussā asisattitomarādīni āvudhāni ukkhipitvāpi taṃ asantasantameva disvā ‘‘passatha, bho, imaṃ purisaṃ, anekasatānañhi āvudhahatthānaṃ purisānaṃ majjhe neva chambhati na vedhati, aho acchariya’’nti acchariyabbhutajātā mahānādaṃ naditvā rañño taṃ pavattiṃ ārocesuṃ. Rājā taṃ kāraṇaṃ sutvā ‘‘vissajjetha na’’nti āha. Satthu santikampi gantvā tamatthaṃ ārocayiṃsu. Satthā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha –

It is said that a co-resident disciple of the Elder Mahākassapa, even after having developed the four jhānas, saw an unsuitable object in the house of his maternal uncle, a goldsmith, and with his mind attached to it, he disrobed. Then, people, seeing him unwilling to work due to laziness, expelled him from the house. Associating with evil friends, he made a living by theft. One day, he was caught, his hands bound tightly behind his back, and as they struck him with whips at every crossroads, they led him to the execution ground. The Elder, entering for alms, saw him being led out through the southern gate. He had his bonds loosened and advised, 'Reflect again upon the meditation subject with which you were once familiar.' Following this instruction, he regained mindfulness and again produced the fourth jhāna. Then they took him to the execution ground and set about to impale him on a stake. He felt no fear or terror. The people standing in all directions, seeing him unshaken even while they raised swords, spears, javelins, and other weapons, exclaimed, 'Look, sirs, at this man! Amid hundreds of men with weapons in their hands, he is neither startled nor does he tremble. How astonishing!' Filled with wonder and amazement, they raised a great cry and reported the matter to the king. Hearing the reason, the king ordered, 'Release him.' They also went to the Teacher and related the event. The Teacher, spreading forth a radiance while teaching him the Dhamma, spoke this verse:

344.

344.

‘‘Yo nibbanatho vanādhimutto,Vanamutto vanameva dhāvati;

Taṃ puggalametha passatha,Mutto bandhanameva dhāvatī’’ti.

He who is without the forest of craving, intent on the forest of asceticism, though freed from that forest, runs back to it. Come, look at that person! Though freed, he runs back to bondage itself.

Tassattho – yo puggalo gihibhāve ālayasaṅkhātaṃ vanathaṃ chaḍḍetvā pabbajitatāya nibbanatho dibbavihārasaṅkhāte tapovane adhimutto gharāvāsabandhanasaṅkhātā taṇhāvanā mutto hutvā puna gharāvāsabandhanasaṅkhātaṃ taṇhāvanameva dhāvati, etha taṃ puggalaṃ passatha, eso gharāvāsabandhanato mutto gharāvāsabandhanameva dhāvatīti.

The meaning is this: A person who, having abandoned the jungle of craving known as attachment in the household life, becomes free of that jungle by going forth, and is intent on the forest of ascetic practice known as the sublime abiding; yet, though freed from the forest of craving known as the bondage of household life, runs back to that very forest of craving called the bondage of household life. Come, see that person! This one, freed from the bondage of household life, runs back to the very bondage of household life.

Imaṃ pana desanaṃ sutvā so rājapurisānaṃ antare sūlagge nisinnova udayabbayaṃ paṭṭhapetvā tilakkhaṇaṃ āropetvā saṅkhāre sammasanto sotāpattiphalaṃ patvā samāpattisukhaṃ anubhavanto vehāsaṃ uppatitvā ākāseneva satthu santikaṃ gantvā satthāraṃ vanditvā sarājikāya parisāya majjheyeva arahattaṃ pāpuṇīti.

Having heard this Dhamma discourse, that person, while still seated on the tip of the stake among the king's men, established contemplation of arising and passing away, applied the three characteristics, and while comprehending the conditioned phenomena, attained the fruit of stream-entry. Experiencing the bliss of meditative attainment, he rose into the air and went by way of the sky to the Teacher's presence. Having paid homage to the Teacher and gone forth as a monk, right in the midst of the assembly, which included the king, he attained Arahantship.

Vibbhantabhikkhuvatthu tatiyaṃ.

The Third Story of the Disrobed Monk.

4. Bandhanāgāravatthu

4. The Story of the Prison House

Na [Pg.337] taṃ daḷhanti imaṃ dhammadesanaṃ satthā jetavane viharanto bandhanāgāraṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with 'Na taṃ daḷhaṃ,' concerning the prison house.

Ekasmiṃ kira kāle bahū sandhicchedakapanthaghātakamanussaghātake core ānetvā kosalarañño dassayiṃsu. Te rājā andubandhanarajjubandhanasaṅkhalikabandhanehi bandhāpesi. Tiṃsamattāpi kho jānapadā bhikkhū satthāraṃ daṭṭhukāmā āgantvā disvā vanditvā punadivase sāvatthiṃ piṇḍāya carantā bandhanāgāraṃ gantvā te core disvā piṇḍapātapaṭikkantā sāyanhasamaye tathāgataṃ upasaṅkamitvā, ‘‘bhante, ajja amhehi piṇḍāya carantehi bandhanāgāre bahū corā andubandhanādīhi baddhā mahādukkhaṃ anubhavantā diṭṭhā, te tāni bandhanāni chinditvā palāyituṃ na sakkonti, atthi nu kho, bhante, tehi bandhanehi thirataraṃ aññaṃ bandhanaṃ nāmā’’ti pucchiṃsu. Satthā, ‘‘bhikkhave, kiṃ bandhanāni nāmetāni, yaṃ panetaṃ dhanadhaññaputtadārādīsu taṇhāsaṅkhātaṃ kilesabandhanaṃ, etaṃ etehi sataguṇena sahassaguṇena satasahassaguṇena thirataraṃ, evaṃ mahantampi panetaṃ ducchindaniyaṃ bandhanaṃ porāṇakapaṇḍitā chinditvā himavantaṃ pavisitvā pabbajiṃsū’’ti vatvā atītaṃ āhari –

It is said that at one time, many thieves—housebreakers, highway robbers, and murderers—were brought and presented to the king of Kosala. The king had them bound with stocks, rope-bonds, and iron fetters. About thirty monks from the countryside, wishing to see the Teacher, came, saw him, and paid homage. The next day, while wandering for alms in Sāvatthī, they went to the prison and saw those thieves. Having returned from their alms-round, in the evening they approached the Tathāgata and asked, 'Venerable Sir, today, while we were wandering for alms, we saw in the prison many thieves bound by stocks and the like, experiencing great suffering. They are not able to cut those bonds and flee. Is there, Venerable Sir, any other bond stronger than those bonds?' The Teacher said, 'Monks, what sort of bonds are these? But this bond of defilements, called craving for wealth, grain, sons, wives, and so on—this is a hundred times, a thousand times, a hundred thousand times stronger than those. Even this great and hard-to-cut bond, the wise ones of old, having cut it, entered the Himalayas and went forth.' Having said this, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto ekasmiṃ duggatagahapatikule nibbatti. Tassa vayappattassa pitā kālamakāsi. So bhatiṃ katvā mātaraṃ posesi. Athassa mātā anicchamānasseva ekaṃ kuladhītaraṃ gehe katvā aparabhāge kālamakāsi. Bhariyāyapissa kucchiyaṃ gabbho patiṭṭhahi. So gabbhassa patiṭṭhitabhāvaṃ ajānantova, ‘‘bhadde, tvaṃ bhatiṃ katvā jīva, ahaṃ pabbajissāmī’’ti āha. ‘‘Sāmi, nanu gabbho me patiṭṭhito, mayi vijātāya dārakaṃ disvā pabbajissasī’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā tassā vijātakāle, ‘‘bhadde, tvaṃ sotthinā vijātā, idāni ahaṃ pabbajissāmī’’ti āpucchi. Atha naṃ sā ‘‘puttassa tāva thanapānato apagamanakālaṃ āgamehī’’ti vatvā puna gabbhaṃ gaṇhi. So cintesi – ‘‘imaṃ sampaṭicchāpetvā gantuṃ na sakkā, imissā anācikkhitvāva palāyitvā pabbajissāmī’’ti. So [Pg.338] tassā anācikkhitvāva rattibhāge uṭṭhāya palāyi. Atha naṃ nagaraguttikā aggahesuṃ. So ‘‘ahaṃ, sāmi, mātuposako nāma, vissajjetha ma’’nti attānaṃ vissajjāpetvā ekasmiṃ ṭhāne vasitvā isipabbajjaṃ pabbajitvā abhiññāsamāpattiyo labhitvā jhānakīḷāya kīḷanto vihāsi. So tattha vasantoyeva ‘‘evarūpampi nāma me ducchindaniyaṃ puttadārabandhanaṃ kilesabandhanaṃ chinna’’nti imaṃ udānaṃ udānesi.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born into a poor householder's family. When he came of age, his father passed away. He supported his mother by working for hire. Then, against his wishes, his mother brought a young woman of good family into the home for him, and in the latter part of her life, she passed away. A conception was established in his wife's womb. He, not knowing that a conception was established, said, 'Good lady, you may make a living by working for hire; I will go forth.' She said, 'Master, is it not so that a conception is established in me? When I have given birth, having seen the child, you may go forth.' He, having agreed, saying, 'Good,' at the time of her giving birth, inquired, 'Good lady, you have given birth safely. Now I will go forth.' Then she said to him, 'Wait until the time the son is weaned from drinking at the breast.' And she conceived again. He thought, 'It is not possible to go after getting her consent. I will flee without telling her and go forth.' So, without telling her, he rose in the night and fled. Then the city guards seized him. He, having had himself released by saying, 'Sirs, I am one who supports my mother; release me,' dwelt in a certain place, went forth into the ascetic life, obtained the higher knowledges and meditative attainments, and lived playing the play of jhāna. While dwelling there, he uttered this inspired utterance: 'Such a hard-to-cut bond of defilements, the bond of sons and wives, has been cut by me!'

Satthā imaṃ atītaṃ āharitvā tena udānitaṃ udānaṃ pakāsento imā gāthā abhāsi –

The Teacher, having brought forth this story of the past, and wishing to make clear the inspired utterance uttered by him, spoke these verses:

345.

345.

‘‘Na taṃ daḷhaṃ bandhanamāhu dhīrā,Yadāyasaṃ dārujapabbajañca;

Sārattarattā maṇikuṇḍalesu,Puttesu dāresu ca yā apekkhā.

'The wise do not call that a strong bond which is made of iron, of wood, or of Pabbaja grass. That intense passion for jewels and earrings, and that longing for sons and wives—

346.

346.

‘‘Etaṃ daḷhaṃ bandhanamāhu dhīrā,Ohārinaṃ sithilaṃ duppamuñcaṃ;

Etampi chetvāna paribbajanti,Anapekkhino kāmasukhaṃ pahāyā’’ti.

'This the wise call a strong bond—dragging down, loose, and hard to escape. Having cut even this, they wander forth, without longing, having abandoned the pleasure of the senses.'

Tattha dhīrāti buddhādayo paṇḍitapurisā yaṃ saṅkhalikasaṅkhātaṃ ayasā nibbattaṃ āyasaṃ, andubandhanasaṅkhātaṃ dārujaṃ, yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṃ katvā kataṃ rajjubandhanaṃ, taṃ asiādīhi chindituṃ sakkuṇeyyabhāvena thiranti na vadantīti attho. Sārattarattāti sārattā hutvā rattā, bahalatararāgarattāti attho. Maṇikuṇḍalesūti maṇīsu ceva kuṇḍalesu ca, maṇivicittesu vā kuṇḍalesu. Etaṃ daḷhanti ye maṇikuṇḍalesu sārattarattā, tesaṃ so rāgo ca yā puttadāresu apekkhā taṇhā, etaṃ kilesamayaṃ bandhanañca paṇḍitapurisā daḷhanti vadanti. Ohārinanti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratīti ohārinaṃ. Sithilanti bandhanaṭṭhāne chavicammamaṃsāni na chindati, lohitaṃ na nīharati, bandhanabhāvampi ajānāpetvā thalapathajalapathādīsu kammāni kātuṃ detīti sithilaṃ. Duppamuñcanti lobhavasena hi ekavārampi uppannaṃ kilesabandhanaṃ daṭṭhaṭṭhānato kacchapo [Pg.339] viya dummociyaṃ hotīti duppamuñcaṃ. Etampi chetvānāti etaṃ daḷhampi kilesabandhanaṃ ñāṇakhaggena chinditvā anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti, pakkamanti pabbajantīti attho.

Therein, `dhīrā` means wise men, such as the Buddhas. The meaning is that they do not call that a strong bond which is called an iron fetter made of iron, that which is made of wood called stocks, and that rope-bond made by making a rope from Pabbaja grass or from other things like bark fiber, because of its nature of being able to be cut by swords and so on. `Sārattarattā` means being strongly attached, one is impassioned; the meaning is being impassioned with a very thick passion. `Maṇikuṇḍalesu` means in jewels and in earrings, or in earrings adorned with jewels. Regarding `etaṃ daḷhaṃ`: the wise men say that this bond of defilements is a strong bond, that is, the passion of those who are intensely passionate for jewels and earrings, and the craving which is the longing for sons and wives. `Ohārinaṃ` is so called because it drags down; it leads downwards by casting one into the four woeful states. `Sithilaṃ` is so called because at the place of binding it does not cut the outer skin, inner skin, and flesh, it does not bring forth blood, and without making its nature as a bond known, it allows one to perform actions on land-paths, water-paths, and so on. `Duppamuñcaṃ` is so called because the bond of defilements, having arisen even once through the power of greed, is hard to release, like a tortoise from the place it has bitten. `Etampi chetvāna` means: having cut even this strong bond of defilements with the sword of wisdom, being without longing, having abandoned the pleasure of the senses, they wander forth (`paribbajanti`); they depart (`pakkamanti`), they go forth (`pabbajanti`)—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Bandhanāgāravatthu catutthaṃ.

The Story of the Prison House, the Fourth.

5. Khemātherīvatthu

5. The Story of the Elder Nun Khemā.

Ye rāgarattāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto khemaṃ nāma rañño bimbisārassa aggamahesiṃ ārabbha kathesi.

The Teacher delivered this Dhamma teaching, beginning with 'Ye rāgarattā,' while dwelling at the Veḷuvana Monastery, concerning Khemā, the chief queen of King Bimbisāra.

Sā kira padumuttarapādamūle patthitapatthanā ativiya abhirūpā pāsādikā ahosi. ‘‘Satthā kira rūpassa dosaṃ kathetī’’ti sutvā pana satthu santikaṃ gantuṃ na icchi. Rājā tassā rūpamadamattabhāvaṃ ñatvā veḷuvanavaṇṇanāpaṭisaṃyuttāni gītāni kāretvā naṭādīnaṃ dāpesi. Tesaṃ tāni gāyantānaṃ saddaṃ sutvā tassā veḷuvanaṃ adiṭṭhapubbaṃ viya asutapubbaṃ viya ca ahosi. Sā ‘‘kataraṃ uyyānaṃ sandhāya gāyathā’’ti pucchitvā, ‘‘devī, tumhākaṃ veḷuvanuyyānamevā’’ti vutte uyyānaṃ gantukāmā ahosi. Satthā tassā āgamanaṃ ñatvā parisamajjhe nisīditvā dhammaṃ desentova tālavaṇṭaṃ ādāya attano passe ṭhatvā bījamānaṃ abhirūpaṃ itthiṃ nimmini. Khemā, devīpi pavisamānāva taṃ itthiṃ disvā cintesi – ‘‘sammāsambuddho rūpassa dosaṃ kathetīti vadanti, ayañcassa santike itthī bījayamānā ṭhitā, nāhaṃ imissā kalabhāgampi upemi, na mayā īdisaṃ itthirūpaṃ diṭṭhapubbaṃ, satthāraṃ abhūtena abbhācikkhanti maññe’’ti cintetvā tathāgatassa kathāsaddampi anisāmetvā tameva itthiṃ olokayamānā aṭṭhāsi. Satthā tassā tasmiṃ rūpe uppannabahumānataṃ ñatvā taṃ rūpaṃ paṭhamavayādivasena dassetvā heṭṭhā vuttanayeneva pariyosāne aṭṭhimattāvasānaṃ katvā dassesi. Khemā taṃ disvā ‘‘evarūpampi nāmetaṃ rūpaṃ muhutteneva khayavayaṃ sampattaṃ, natthi vata imasmiṃ rūpe sāro’’ti cintesi. Satthā tassā cittācāraṃ oloketvā, ‘‘kheme, tvaṃ ‘imasmiṃ rūpe sāro atthī’ti cintesi, passa dānissa asārabhāva’’nti vatvā imaṃ gāthamāha –

It is said that she, having made her aspiration at the feet of the Buddha Padumuttara, was exceedingly beautiful and inspiring. However, upon hearing, 'The Teacher speaks of the fault of physical form,' she did not wish to go into the Teacher's presence. The king, knowing her state of being intoxicated with pride in her beauty, had songs connected with the praises of the Veḷuvana Grove composed and gave them to dancers and others. Hearing the sound of them singing those songs, the Veḷuvana park became to her as if never seen or heard of before. She asked, 'Concerning which park do you sing?' and when it was said, 'O Queen, it is your own Veḷuvana park,' she became desirous of going to the park. The Teacher, knowing of her arrival, while sitting in the midst of the assembly and teaching the Dhamma, took a palm-leaf fan and created a very beautiful woman standing at His side, fanning Him. Queen Khemā, just as she was entering, saw that woman and thought: 'They say the Perfectly Enlightened One speaks of the fault of physical form, yet this woman stands in His presence, fanning Him. I do not come up to even a sixteenth part of her beauty. Such a woman's form has never been seen by me before. I think they slander the Teacher with what is untrue.' Thinking thus, without paying attention to the sound of the Tathāgata's talk, she stood gazing only at that woman. The Teacher, knowing her great esteem for that form, showed that form progressing through the stages of life, beginning with the first, and in the manner previously described, at the end, made it to be a mere skeleton and showed it. Seeing this, Khemā thought, 'Even a form such as this has, in just a moment, reached decay and destruction. Alas, there is no essence in this form!' The Teacher, observing the course of her thoughts, said, 'Khemā, you thought, "There is essence in this form." Now, see its essencelessness!' and He spoke this verse:

‘‘Āturaṃ [Pg.340] asuciṃ pūtiṃ, passa kheme samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthita’’nti. (apa. therī 2.2.354);

“Behold, O Khemā, this body—afflicted, impure, and putrid, oozing and trickling, greatly longed for by the foolish.”

Sā gāthāpariyosāne sotāpattiphale patiṭṭhahi. Atha naṃ satthā, ‘‘kheme, ime sattā rāgarattā dosapaduṭṭhā mohamūḷhā attano taṇhāsotaṃ samatikkamituṃ na sakkonti, tattheva laggantī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

At the conclusion of the verse, she was established in the fruit of stream-entry. Then the Teacher, saying to her, 'Khemā, these beings, impassioned by lust, corrupted by hatred, and deluded by delusion, are unable to cross over their own stream of craving; they adhere right there,' and teaching the Dhamma, spoke this verse:

347.

347.

‘‘Ye rāgarattānupatanti sotaṃ,Sayaṃ kataṃ makkaṭakova jālaṃ;

Etampi chetvāna vajanti dhīrā,Anapekkhino sabbadukkhaṃ pahāyā’’ti.

“Those who are impassioned by lust fall back into the stream they have made themselves, like a spider into the web it has spun. But the wise, having cut this, go forth, unconcerned, having abandoned all suffering.”

Tattha makkaṭakova jālanti yathā nāma makkaṭako suttajālaṃ katvā majjhe ṭhāne nābhimaṇḍale nipanno pariyante patitaṃ paṭaṅgaṃ vā makkhikaṃ vā vegena gantvā vijjhitvā tassa rasaṃ pivitvā puna gantvā tasmiṃyeva ṭhāne nipajjati, evameva ye sattā rāgarattā dosapaduṭṭhā mohamūḷhā sayaṃkataṃ taṇhāsotaṃ anupatanti, te taṃ samatikkamituṃ na sakkonti, evaṃ duratikkamaṃ. Etampi chetvāna vajanti dhīrāti paṇḍitā etaṃ bandhanaṃ chetvā anapekkhino nirālayā hutvā arahattamaggena sabbadukkhaṃ pahāya vajanti, gacchantīti attho.

Therein, 'like a spider into the web': Just as a spider, having made a web of thread, lies in the center, in the navel-like circle, and when a moth or a fly falls on the periphery, it swiftly goes, pierces it, drinks its fluid, and returning, lies in that very same spot; just so, those beings who are impassioned by lust, corrupted by hatred, and deluded by delusion fall back into the stream of craving they have made themselves. They are unable to cross over it; thus it is difficult to cross. As for 'But the wise, having cut this, go forth': The wise, having cut this bond, becoming unconcerned and without attachment, having abandoned all suffering by means of the path of Arahantship, go forth, they proceed—this is the meaning.

Desanāvasāne khemā arahatte patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosi. Satthā rājānaṃ āha – ‘‘mahārāja, khemāya pabbajituṃ vā parinibbāyituṃ vā vaṭṭatī’’ti. Bhante, pabbājetha naṃ, alaṃ parinibbānenāti. Sā pabbajitvā aggasāvikā ahosīti.

At the conclusion of the discourse, Khemā was established in Arahantship, and for the great populace also, the Dhamma teaching was beneficial. The Teacher said to the king, 'Great King, it is fitting for Khemā either to go forth or to attain Parinibbāna.' The king replied, 'Venerable Sir, let her go forth. Enough with Parinibbāna.' She, having gone forth, became the chief female disciple.

Khemātherīvatthu pañcamaṃ.

The fifth, the Story of the Elder Nun Khemā.

6. Uggasenavatthu

6. The Story of Uggasena

Muñca pureti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse, beginning with 'Muñca pure,' while dwelling at the Veḷuvana Grove, concerning Uggasena.

Pañcasatā [Pg.341] kira naṭā saṃvacchare vā chamāse vā patte rājagahaṃ gantvā rañño sattāhaṃ samajjaṃ katvā bahuṃ hiraññasuvaṇṇaṃ labhanti, antarantare ukkhepadāyānaṃ pariyanto natthi. Mahājano mañcātimañcādīsu ṭhatvā samajjaṃ olokesi. Athekā laṅghikadhītā vaṃsaṃ abhiruyha tassa upari parivattitvā tassa pariyante ākāse caṅkamamānā naccati ceva gāyati ca. Tasmiṃ samaye uggaseno nāma seṭṭhiputto sahāyakena saddhiṃ mañcātimañce ṭhito taṃ oloketvā tassā hatthapādavikkhepādīsu uppannasineho gehaṃ gantvā ‘‘taṃ labhanto jīvissāmi, alabhantassa me idheva maraṇa’’nti āhārūpacchedaṃ katvā mañcake nipajji. Mātāpitūhi, ‘‘tāta, kiṃ te rujjatī’’ti pucchitopi ‘‘taṃ me naṭadhītaraṃ labhantassa jīvitaṃ atthi, alabhantassa me idheva maraṇa’’nti vatvā, ‘‘tāta, mā evaṃ kari, aññaṃ te amhākaṃ kulassa ca bhogānañca anurūpaṃ kumārikaṃ ānessāmā’’ti vuttepi tatheva vatvā nipajji. Athassa pitā bahuṃ yācitvāpi taṃ saññāpetuṃ asakkonto tassa sahāyaṃ pakkosāpetvā kahāpaṇasahassaṃ datvā ‘‘ime kahāpaṇe gahetvā attano dhītaraṃ mayhaṃ puttassa detū’’ti pahiṇi. So ‘‘nāhaṃ kahāpaṇe gahetvā demi, sace pana so imaṃ alabhitvā jīvituṃ na sakkoti, tena hi amhehi saddhiṃyeva vicaratu, dassāmissa dhītara’’nti āha. Mātāpitaro puttassa tamatthaṃ ārocesuṃ. So ‘‘ahaṃ tehi saddhiṃ vicarissāmī’’ti vatvā yācantānampi tesaṃ kathaṃ anādiyitvā nikkhamitvā nāṭakassa santikaṃ agamāsi. So tassa dhītaraṃ datvā tena saddhiṃyeva gāmanigamarājadhānīsu sippaṃ dassento vicari.

It is said that five hundred acrobats, when a year or six months had passed, would go to Rājagaha, perform at the king's festival for seven days, and receive much gold and silver; in between, there was no limit to the gifts. The great crowd, standing on tiered platforms and so forth, watched the festival. Then, a certain acrobat's daughter, having climbed a bamboo pole, somersaulted on top of it and, walking in the air at its very tip, both danced and sang. At that time, a setthi's son named Uggasena, standing on a high tiered platform with his friend, saw her, and with affection having arisen for the movements of her hands and feet, went home and, having cut off his food, lay down on his bed, thinking, 'If I get her, I will live; for me, not getting her means death right here.' Though asked by his parents, 'Dear son, what ails you?' he said, 'For me, there is life if I get that acrobat's daughter; for me, not getting her means death right here.' And though they said, 'Dear son, do not do so. We will bring you another maiden suitable for our family and wealth,' he said the same thing and lay down. Then his father, unable to persuade him even after pleading much, had his son's friend summoned, gave him a thousand kahāpaṇas, and sent him, saying, 'Take these kahāpaṇas and have him give his daughter to my son.' He replied, 'I will not give her for kahāpaṇas. But if he cannot live without getting her, then let him travel together with us; I will give him my daughter.' The parents informed their son of the matter. He said, 'I will travel with them,' and not heeding their words even as they pleaded, he left and went to the actor. The actor gave him his daughter and, together with him, traveled through villages, towns, and royal capitals, displaying his skill.

Sāpi tena saddhiṃ saṃvāsamanvāya nacirasseva puttaṃ labhitvā kīḷāpayamānā ‘‘sakaṭagopakassa putta, bhaṇḍahārakassa putta, kiñci ajānakassa puttā’’ti vadati. Sopi nesaṃ sakaṭaparivattakaṃ katvā ṭhitaṭṭhāne goṇānaṃ tiṇaṃ āharati, sippadassanaṭṭhāne laddhabhaṇḍakaṃ ukkhipitvā harati. Tadeva kira sandhāya sā itthī puttaṃ kīḷāpayamānā tathā vadati. So attānaṃ ārabbha tassā gāyanabhāvaṃ ñatvā taṃ pucchi – ‘‘maṃ sandhāya kathesī’’ti? ‘‘Āma, taṃ sandhāyā’’ti. ‘‘Evaṃ sante ahaṃ palāyissāmī’’ti[Pg.342]. Sā ‘‘kiṃ pana mayhaṃ tayā palāyitena vā āgatena vā’’ti punappunaṃ tadeva gītaṃ gāyati. Sā kira attano rūpasampattiñceva dhanalābhañca nissāya taṃ kismiñci na maññati. So ‘‘kiṃ nu kho nissāya imissā ayaṃ māno’’ti cintento ‘‘sippaṃ nissāyā’’ti ñatvā ‘‘hotu, sippaṃ uggaṇhissāmī’’ti sasuraṃ upasaṅkamitvā tassa jānanakasippaṃ uggaṇhitvā gāmanigamādīsu sippaṃ dassento anupubbena rājagahaṃ āgantvā ‘‘ito sattame divase uggaseno seṭṭhiputto nagaravāsīnaṃ sippaṃ dassessatī’’ti ārocāpesi.

She, on account of living with him, before long gave birth to a son. While playing with the child, she would say, 'O son of a cart-watcher, son of a goods-carrier, son of one who knows nothing.' He, for his part, would unyoke their carts at their stopping places and bring grass for the oxen; at the places where the skill was displayed, he would lift and carry the goods they received. It is said that it was with reference to this that the woman would speak thus while playing with her son. He, understanding that she was singing with reference to himself, asked her, 'Are you speaking with reference to me?' 'Yes, with reference to you.' 'In that case, I will run away.' She said, 'What is it to me whether you run away or come back?' and repeatedly sang that same song. It is said that, relying on her own beauty and the wealth she received, she did not regard him as anything. He, thinking, 'On what, indeed, is this conceit of hers based?' realized, 'It is based on her skill.' Thinking, 'So be it, I will learn the skill,' he approached his father-in-law and learned the skill he knew. Then, displaying the skill in villages, towns, and so on, he gradually came to Rājagaha and had it announced: 'Seven days from today, Uggasena, the setthi's son, will display his skill to the city-dwellers.'

Nagaravāsino mañcātimañcādayo bandhāpetvā sattame divase sannipatiṃsu. Sopi saṭṭhihatthaṃ vaṃsaṃ abhiruyha tassa matthake aṭṭhāsi. Taṃ divasaṃ satthā paccūsakāle lokaṃ volokento taṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā ‘‘kiṃ nu kho bhavissatī’’ti āvajjento ‘‘sve seṭṭhiputto sippaṃ dassessāmīti vaṃsamatthake ṭhassati, tassa dassanatthaṃ mahājano sannipatissati. Tatra ahaṃ catuppadikaṃ gāthaṃ desessāmi, taṃ sutvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, uggasenopi arahatte patiṭṭhahissatī’’ti aññāsi. Satthā punadivase kālaṃ sallakkhetvā bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Uggasenopi satthari antonagaraṃ apaviṭṭheyeva unnādanatthāya mahājanassa aṅgulisaññaṃ datvā vaṃsamatthake patiṭṭhāya ākāseyeva satta vāre parivattitvā oruyha vaṃsamatthake aṭṭhāsi. Tasmiṃ khaṇe satthā nagaraṃ pavisanto yathā taṃ parisā na oloketi, evaṃ katvā attānameva olokāpesi. Uggaseno parisaṃ oloketvā ‘‘na maṃ parisā oloketī’’ti domanassappatto ‘‘idaṃ mayā saṃvacchare kattabbaṃ sippaṃ, satthari nagaraṃ pavisante parisā maṃ anoloketvā satthārameva oloketi, moghaṃ vata me sippadassanaṃ jāta’’nti cintesi.

The city-dwellers had tiered platforms and so forth constructed and assembled on the seventh day. He too, having climbed a sixty-cubit bamboo pole, stood on its top. That day, at dawn, the Teacher, while surveying the world, saw him entered into the net of His knowledge and, reflecting, 'What, indeed, will happen?' He knew: 'Tomorrow, the setthi's son will stand on top of a bamboo pole to display his skill, and a great crowd will assemble to see him. There I will teach a four-lined verse. Having heard it, eighty-four thousand living beings will attain the realization of the Dhamma, and Uggasena too will be established in Arahantship.' On the next day, the Teacher, observing the time, entered Rājagaha for alms-food, surrounded by the community of monks. Uggasena, even before the Teacher had entered the city, gave a finger-signal to the great crowd for resounding applause and, having established himself on top of the bamboo pole, turned seven times in the very air, descended, and stood on top of the pole. At that moment, the Teacher, entering the city, acted in such a way that the assembly did not look at him, and made them look only at Himself. Uggasena, looking at the assembly, became distressed, thinking, 'The assembly does not look at me.' He thought, 'This is a skill to be performed by me once a year, yet when the Teacher enters the city, the assembly does not look at me but looks only at the Teacher. Alas, my display of skill has become futile!'

Satthā tassa cittaṃ ñatvā mahāmoggallānaṃ āmantetvā ‘‘gaccha, moggallāna, seṭṭhiputtaṃ vadehi ‘sippaṃ kira dassetū’’’ti āha. Thero gantvā vaṃsassa heṭṭhā ṭhito seṭṭhiputtaṃ āmantetvā imaṃ gāthamāha –

The Teacher, knowing his mind, addressed Mahāmoggallāna and said, 'Go, Moggallāna, tell the setthi's son: "Come now, display your skill."' The Elder went, stood at the bottom of the bamboo pole, addressed the setthi's son, and spoke this verse:

‘‘Iṅgha [Pg.343] passa naṭaputta, uggasena mahabbala;

Karohi raṅgaṃ parisāya, hāsayassu mahājana’’nti.

'Come now, behold, O son of an acrobat, Uggasena of great strength! Perform on the stage for the assembly; delight the great crowd.'

So therassa kathaṃ sutvā tuṭṭhamānaso hutvā ‘‘satthā maññe mama sippaṃ passitukāmo’’ti vaṃsamatthake ṭhitakova imaṃ gāthamāha –

Hearing the Elder's words, with a delighted mind, he thought, "The Teacher, I think, wishes to see my skill," and standing on the bamboo top, he spoke this verse:

‘‘Iṅgha passa mahāpañña, moggallāna mahiddhika;

Karomi raṅgaṃ parisāya, hāsayāmi mahājana’’nti.

"Come now, behold, O Moggallāna, greatly wise, of great power; I create a spectacle for the assembly, I amuse the great crowd."

Evañca pana vatvā vaṃsamatthakato vehāsaṃ abbhuggantvā ākāseva cuddasakkhattuṃ parivattitvā oruyha vaṃsamatthakeva aṭṭhāsi. Atha naṃ satthā, ‘‘uggasena, paṇḍitena nāma atītānāgatapaccuppannesu khandhesu ālayaṃ pahāya jātiādīhi muccituṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –

Having spoken thus, he rose into the air from the top of the bamboo pole, turned fourteen times in the sky, descended, and stood again on the top of the bamboo pole. Then the Teacher said to him, "Uggasena, it is fitting for a wise person to abandon attachment to the past, future, and present aggregates and to be freed from birth and so on." And he spoke this verse:

348.

348.

‘‘Muñca pure muñca pacchato,Majjhe muñca bhavassa pāragū;

Sabbattha vimuttamānaso,Na punaṃ jātijaraṃ upehisī’’ti.

"Release the past, release the future, release the present. Having gone beyond existence, with a mind liberated in every way, you will not again undergo birth and aging."

Tattha muñca pureti atītesu khandhesu ālayaṃ nikantiṃ ajjhosānaṃ patthanaṃ pariyuṭṭhānaṃ gāhaṃ parāmāsaṃ taṇhaṃ muñca. Pacchatoti anāgatesupi khandhesu ālayādīni muñca. Majjheti paccuppannesupi tāni muñca. Bhavassa pāragūti evaṃ sante tividhassāpi bhavassa abhiññāpariññāpahānabhāvanāsacchikiriyavasena pāragū pāraṅgato hutvā khandhadhātuāyatanādibhede sabbasaṅkhate vimuttamānaso viharanto puna jātijarāmaraṇāni na upagacchatīti attho.

Here, "release the past" means release attachment, delight, absorption, longing, obsession, grasping, misapprehension, and craving for past aggregates. "Release the future" means release those same tendencies for future aggregates. "Release the middle" means release them for present aggregates as well. "One who has gone beyond existence" means that, this being so, having gone to the far shore, having reached the far shore of the threefold existence by way of direct knowledge, full understanding, abandoning, development, and realization, dwelling with a mind liberated in regard to all conditioned things distinguished as aggregates, elements, and sense bases, one no longer undergoes birth, aging, and death—this is the meaning.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Seṭṭhiputtopi vaṃsamatthake ṭhitakova saha paṭisambhidāhi arahattaṃ patvā vaṃsato oruyha satthu santikaṃ āgantvā pañcapatiṭṭhitena satthāraṃ vanditvā pabbajjaṃ yāci. Atha naṃ satthā dakkhiṇahatthaṃ pasāretvā ‘‘ehi bhikkhū’’ti āha. So tāvadeva aṭṭhaparikkhāradharo saṭṭhivassikatthero viya ahosi. Atha naṃ bhikkhū, ‘‘āvuso uggasena, saṭṭhihatthassa te vaṃsassa matthakato otarantassa bhayaṃ nāma nāhosī’’ti pucchitvā ‘‘natthi me, āvuso, bhaya’’nti vutte satthu ārocesuṃ, ‘‘bhante, uggaseno [Pg.344] ‘na bhāyāmī’ti vadati, abhūtaṃ vatvā aññaṃ byākarotī’’ti. Satthā ‘‘na, bhikkhave, mama puttena uggasenena sadisā chinnasaṃyojanā bhikkhū bhāyanti, na tasantī’’ti vatvā brāhmaṇavagge imaṃ gāthamāha –

At the conclusion of the teaching, a realization of the Dhamma arose in eighty-four thousand living beings. The setthi’s son, still standing atop the bamboo pole, attained arahantship together with the analytical knowledges. Descending from the pole, he approached the Teacher and, bowing with the five-point prostration, requested ordination. Then the Teacher extended his right hand and said, "Come, monk." In that very moment, he became one possessing the eight requisites, like an elder of sixty rains. Then the monks asked him, "Friend Uggasena, were you not afraid when descending from the top of that sixty-cubit bamboo pole?" When he replied, "No, friends, I have no fear," they reported to the Teacher, "Venerable sir, Uggasena says, 'I am not afraid'; he speaks what is not true and declares a higher attainment." The Teacher said, "Monks, monks with fetters severed, who are like my son Uggasena, do not fear, nor are they terrified," and he spoke this verse in the Brahmin Chapter:

‘‘Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 397;

su. ni. 626);

"One who has cut off all fetters, who indeed does not tremble, who has gone beyond attachment, unbound—him I call a brahmin."

Desanāvasāne bahūnaṃ dhammābhisamayo ahosi. Punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘kiṃ nu kho, āvuso, evaṃ arahattūpanissayasampannassa bhikkhuno naṭadhītaraṃ nissāya naṭehi saddhiṃ vicaraṇakāraṇaṃ, kiṃ arahattūpanissayakāraṇa’’nti? Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, ubhayampetaṃ iminā eva kata’’nti vatvā tamatthaṃ pakāsetuṃ atītaṃ āhari.

At the end of the teaching, many attained realization of the Dhamma. On another day, the monks initiated a discussion in the Dhamma hall: "Friends, what could be the reason that a monk so endowed with the supporting conditions for arahantship wanders about with acrobats, relying on an acrobat’s daughter? And what was the cause of his supporting conditions for arahantship?" When the Teacher arrived and asked, "Monks, for what topic of discussion are you now gathered?" and they told him which one, he said, "Monks, both these things were done by this very person," and to make the matter clear, he related a story of the past.

Atīte kira kassapadasabalassa suvaṇṇacetiye kariyamāne bārāṇasivāsino kulaputtā bahuṃ khādanīyabhojanīyaṃ yānakesu āropetvā ‘‘hatthakammaṃ karissāmā’’ti cetiyaṭṭhānaṃ gacchantā antarāmagge ekaṃ theraṃ piṇḍāya pavisantaṃ passiṃsu. Athekā kuladhītā theraṃ oloketvā sāmikaṃ āha – ‘‘sāmi, ayyo, piṇḍāya pavisati, yānake ca no bahuṃ khādanīyaṃ bhojanīyaṃ, pattamassa āhara, bhikkhaṃ dassāmā’’ti. So taṃ pattaṃ āharitvā khādanīyabhojanīyassa pūretvā therassa hatthe patiṭṭhapetvā ubhopi patthanaṃ kariṃsu, ‘‘bhante, tumhehi diṭṭhadhammasseva bhāgino bhaveyyāmā’’ti. Sopi thero khīṇāsavova, tasmā olokento tesaṃ patthanāya samijjhanabhāvaṃ ñatvā sitaṃ akāsi. Taṃ disvā sā itthī sāmikaṃ āha – ‘‘amhākaṃ, ayyo, sitaṃ karoti, eko naṭakārako bhavissatī’’ti. Sāmikopissā ‘‘evaṃ bhavissati, bhadde’’ti vatvā pakkāmi. Idaṃ tesaṃ pubbakammaṃ. Te tattha yāvatāyukaṃ ṭhatvā devaloke nibbattitvā tato cavitvā sā itthī naṭagehe nibbatti, puriso seṭṭhigehe. So ‘‘evaṃ, bhadde, bhavissatī’’ti tassā paṭivacanassa dinnattā naṭehi saddhiṃ vicari. Khīṇāsavattherassa [Pg.345] dinnapiṇḍapātaṃ nissāya arahattaṃ pāpuṇi. Sāpi naṭadhītā ‘‘yā me sāmikassa gati, mayhampi sā eva gatī’’ti pabbajitvā arahatte patiṭṭhahīti.

In the past, it is said, during the construction of the golden stupa of Kassapa, the one of Ten Powers, young men of good family from Bārāṇasī loaded much hard and soft food onto their carts and, setting off toward the stupa site, saying, "We will do manual labor." Along the way, they saw an elder monk entering for alms. Then a certain young woman of good family, seeing the elder, said to her husband, "Master, the venerable one is entering for alms, and we have much hard and soft food in our cart. Bring his bowl, and we will give him alms." He brought the bowl, filled it with hard and soft food, placed it in the elder’s hands, and both made an aspiration: "Venerable sir, may we become partakers of the very Dhamma seen by you!" That elder was one whose taints were destroyed, and so, as he looked, he knew that their aspiration was bound to be fulfilled and he smiled. Seeing this, the woman said to her husband, "Our venerable one smiles; he will become an acrobat." Her husband also said to her, "So it shall be, my dear," and they departed. This was their past karma. Having lived there for their full lifespan, they were reborn in the deva world. Passing away from there, that woman was reborn in an acrobat’s household, and the man in a merchant’s household. Because he had given the reply, "So it shall be, my dear," he wandered about with acrobats. Relying on the almsfood given to the elder whose taints were destroyed, he attained arahantship. That acrobat’s daughter also, thinking, "Whatever my husband’s destiny is, that same destiny shall be mine," went forth and was established in arahantship.

Uggasenavatthu chaṭṭhaṃ.

The Story of Uggasena, the Sixth.

7. Cūḷadhanuggahapaṇḍitavatthu

7. The Story of the Wise Man Cūḷadhanuggaha

Vitakkamathitassāti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷadhanuggahapaṇḍitaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this discourse beginning with 'Vitakkamathitassa,' concerning the wise man who was once the young archer, Cūḷadhanuggaha.

Eko kira daharabhikkhu salākagge attano pattasalākaṃ gahetvā salākayāguṃ ādāya āsanasālaṃ gantvā pivi. Tattha udakaṃ alabhitvā udakatthāya ekaṃ gharaṃ agamāsi. Tattha taṃ ekā kumārikā disvāva uppannasinehā, ‘‘bhante, puna pānīyena atthe sati idheva āgaccheyyāthā’’ti āha. So tato paṭṭhāya yadā pānīyaṃ na labhati, tadā tattheva gacchati. Sāpissa pattaṃ gahetvā pānīyaṃ deti. Evaṃ gacchante kāle yāgumpi datvā punekadivasaṃ tattheva nisīdāpetvā bhattaṃ adāsi. Santike cassa nisīditvā, ‘‘bhante, imasmiṃ gehe na kiñci natthi nāma, kevalaṃ mayaṃ vicaraṇakamanussameva na labhāmā’’ti kathaṃ samuṭṭhāpesi. So kathipāheneva tassā kathaṃ sutvā ukkaṇṭhi. Atha naṃ ekadivasaṃ āgantukā bhikkhū disvā ‘‘kasmā tvaṃ, āvuso, kiso uppaṇḍupaṇḍukajātosī’’ti pucchitvā ‘‘ukkaṇṭhitomhi, āvuso’’ti vutte ācariyupajjhāyānaṃ santikaṃ nayiṃsu. Tepi naṃ satthu santikaṃ netvā tamatthaṃ ārocesuṃ. Satthā ‘‘saccaṃ kira tvaṃ, bhikkhu, ukkaṇṭhitosī’’ti pucchitvā ‘‘sacca’’nti vutte ‘‘kasmā tvaṃ mādisassa āraddhavīriyassa buddhassa sāsane pabbajitvā ‘sotāpanno’ti vā ‘sakadāgāmī’ti vā attānaṃ avadāpetvā ‘ukkaṇṭhito’ti vadāpesi, bhāriyaṃ te kammaṃ kata’’nti vatvā ‘‘kiṃ kāraṇā ukkaṇṭhitosī’’ti pucchi. ‘‘Bhante, ekā maṃ itthī evamāhā’’ti vutte, ‘‘bhikkhu, anacchariyaṃ etaṃ tassā kiriyaṃ. Sā hi pubbe sakalajambudīpe aggadhanuggahapaṇḍitaṃ pahāya taṃmuhuttadiṭṭhake ekasmiṃ sinehaṃ uppādetvā taṃ [Pg.346] jīvitakkhayaṃ pāpesī’’ti vatvā tassatthassa pakāsanatthaṃ bhikkhūhi yācito –

It is said that a certain young monk, at the place where tickets were drawn, took his ticket for his portion, and taking the ticket-gruel, went to the dining hall and drank it. Not getting water there, he went to a certain house for water. There, a young maiden saw him and, as affection arose in her, she said, 'Venerable sir, if you should have need of drinking water again, please come right here.' From that day on, whenever he did not get water, he would go to that very house. She would take his bowl and give him drinking water. As time went on, she also gave him gruel, and one day, she had him sit right there and gave him a meal. Sitting near him, she raised the topic of conversation, saying, 'Venerable sir, in this house, there is nothing lacking; it is just that we cannot find a person to manage things.' After only a few days, having heard her words, he became discontented. Then one day, some visiting monks saw him and asked, 'Friend, why are you so thin and pale?' When he replied, 'Friends, I am discontented,' they took him to his teachers and preceptors. They, in turn, brought him to the Teacher and related the matter. The Teacher asked, 'Monk, is it true that you are discontented?' When he replied, 'It is true,' the Teacher said, 'Why is it that you, having gone forth in the Dispensation of a Buddha like me, one of resolute energy, instead of causing yourself to be called a Stream-enterer or a Once-returner, cause yourself to be called "one who is discontented"? The deed you have done is grave.' Then he asked, 'For what reason are you discontented?' When the monk replied, 'Venerable Sir, a certain woman spoke to me thus,' the Teacher said, 'Monk, this action of hers is not surprising. Indeed, in the past, she abandoned the foremost expert archer in all of Jambudīpa, and having conceived affection for a certain man seen for but a moment, she brought about his death.' Having said this, and being requested by the monks to clarify that matter—

Atīte cūḷadhanuggahapaṇḍitakāle takkasilāyaṃ disāpāmokkhassa ācariyassa santike sippaṃ uggahetvā tena tuṭṭhena dinnaṃ dhītaraṃ ādāya bārāṇasiṃ gacchantassa ekasmiṃ aṭavimukhe ekūnapaññāsāya kaṇḍehi ekūnapaññāsacore māretvā kaṇḍesu khīṇesu corajeṭṭhakaṃ gahetvā bhūmiyaṃ pātetvā, ‘‘bhadde, asiṃ āharā’’ti vutte tāya taṅkhaṇaṃ diṭṭhacore sinehaṃ katvā corassa hatthe asitharuṃ ṭhapetvā corena dhanuggahapaṇḍitassa māritabhāvaṃ āvikatvā corena ca taṃ ādāya gacchantena ‘‘mampi esā aññaṃ disvā attano sāmikaṃ viya mārāpessati, kiṃ me imāyā’’ti ekaṃ nadiṃ disvā orimatīre taṃ ṭhapetvā tassā bhaṇḍakaṃ ādāya ‘‘tvaṃ idheva hohi, yāvāhaṃ bhaṇḍikaṃ uttāremī’’ti tattheva taṃ pahāya gamanabhāvañca āvikatvā –

In the past, during the time of the wise Cūḷadhanuggaha, having learned the arts in Takkasilā under the world-renowned teacher, he took the daughter given to him by that pleased teacher and was going to Bārāṇasī. The Teacher related how, at the entrance of a forest, he killed forty-nine robbers with forty-nine arrows; how, when his arrows were exhausted, he seized the chief of the robbers, threw him to the ground, and said, 'Good lady, bring the sword'; how she, conceiving affection at that moment for the robber she saw, placed the hilt of the sword in the robber's hand, resulting in the wise archer being killed by the robber; and how the robber, taking her along, thought, 'This woman, upon seeing another man, will have me killed just as she did her own husband. What use is this woman to me?'; and how, seeing a river, he left her on the near bank, took her belongings, said, 'You stay right here while I take the goods across,' and then abandoned her there and departed—

‘‘Sabbaṃ bhaṇḍaṃ samādāya, pāraṃ tiṇṇosi brāhmaṇa;

Paccāgaccha lahuṃ khippaṃ, mampi tārehi dānito.

“O Brahmin, having taken all the goods, you have crossed to the far shore. Return very quickly, and now ferry me also across from here.”

‘‘Asanthutaṃ maṃ cirasanthutena,Nimīni bhotī addhuvaṃ dhuvena;

Mayāpi bhotī nimineyya aññaṃ,Ito ahaṃ dūrataraṃ gamissaṃ.

“O lady, you have exchanged the one long-acquainted for me, the unacquainted; the permanent for the impermanent. You might also exchange me for another; from here I will go to a much farther place.”

‘‘Kāyaṃ eḷagalāgumbe, karoti ahuhāsiyaṃ;

Nayīdha naccaṃ vā gītaṃ vā, tāḷaṃ vā susamāhitaṃ;

Anamhikāle susoṇi, kiṃ nu jagghasi sobhane.

“Who is this in the thicket of goat's-thorn, laughing so loudly? Here there is no dancing, nor singing, nor well-played cymbals. O lovely one with beautiful hips, at a time for weeping, why do you laugh so?”

‘‘Siṅgāla bāla dummedha, appapaññosi jambuka;

Jīno macchañca pesiñca, kapaṇo viya jhāyasi.

“O foolish, witless jackal! You are of little wisdom, O Jumbuka. Having lost both fish and a piece of meat, you brood like a wretched man.”

‘‘Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;

Jīnā patiñca jārañca, maññe tvaññeva jhāyasi.

“Easy to see are the faults of others, but one’s own are hard to see. Having lost both your husband and your lover, I think it is you who are brooding.”

‘‘Evametaṃ [Pg.347] migarāja, yathā bhāsasi jambuka;

Sā nūnāhaṃ ito gantvā, bhattu hessaṃ vasānugā.

“It is so, O king of beasts, just as you say, O Jumbuka. Surely, having gone from here, I shall become one who follows my husband's will.”

‘‘Yo hare mattikaṃ thālaṃ, kaṃsathālampi so hare;

Katañceva tayā pāpaṃ, punapevaṃ karissasī’’ti. (jā. 1.5.128-134) –

“One who would steal an earthen bowl would also steal a bronze bowl. You have indeed done evil, and you will surely do so again.”

Imaṃ pañcakanipāte cūḷadhanuggahajātakaṃ vitthāretvā ‘‘tadā cūḷadhanuggahapaṇḍito tvaṃ ahosi, sā itthī etarahi ayaṃ kumārikā, siṅgālarūpena āgantvā tassā niggahakārako sakko devarājā ahamevā’’ti vatvā ‘‘evaṃ sā itthī taṃmuhuttadiṭṭhake ekasmiṃ sinehena sakalajambudīpe aggapaṇḍitaṃ jīvitā voropesi, taṃ itthiṃ ārabbha uppannaṃ tava taṇhaṃ chinditvā viharāhi bhikkhū’’ti taṃ ovaditvā uttarimpi dhammaṃ desento imā dve gāthā abhāsi –

Having elaborated on this Cūḷadhanuggaha Jātaka in the Pañcakanipāta, the Teacher said: 'At that time, you were the wise Cūḷadhanuggaha; that woman is now this young maiden; and Sakka, king of the devas, who came in the form of a jackal and subdued her, was I myself.' Having said this, he continued: 'Thus that woman, due to affection for one seen for but a moment, deprived the foremost wise man in all of Jambudīpa of his life. Monk, having cut off the craving that has arisen in you on account of that woman, you should dwell.' Thus having admonished him, and teaching the Dhamma further, he spoke these two verses:

349.

349.

‘‘Vitakkamathitassa jantuno,Tibbarāgassa subhānupassino;

Bhiyyo taṇhā pavaḍḍhati,Esa kho daḷhaṃ karoti bandhanaṃ.

“For a person agitated by thoughts, of intense passion, and who perceives what is beautiful, craving grows all the more. That person indeed makes the bondage strong.”

350.

350.

‘‘Vitakkūpasame ca yo rato,Asubhaṃ bhāvayate sadā sato;

Esa kho byanti kāhiti,Esa checchati mārabandhana’’nti.

“But one who delights in the stilling of thoughts, who is ever mindful and cultivates the perception of the foul—that one will surely make an end of craving. That one will sever the bond of Māra.”

Tattha vitakkamathitassāti kāmavitakkādīhi vitakkehi nimmathitassa. Tibbarāgassāti bahalarāgassa. Subhānupassinoti iṭṭhārammaṇe subhanimittagāhādivasena vissaṭṭhamānasatāya subhanti anupassantassa. Taṇhāti evarūpassa jhānādīsu ekampi na vaḍḍhati, atha kho chadvārikā taṇhāyeva bhiyyo vaḍḍhati. Esa khoti eso puggalo taṇhābandhanaṃ daḷhaṃ suthiraṃ karoti. Vitakkūpasameti micchāvitakkādīnaṃ vūpasamasaṅkhāte dasasu asubhesu paṭhamajjhāne. Sadā satoti yo ettha abhirato hutvā niccaṃ upaṭṭhitasatitāya sato taṃ asubhajhānaṃ bhāveti. Byanti kāhitīti esa [Pg.348] bhikkhu tīsu bhavesu uppajjanakaṃ taṇhaṃ vigatantaṃ karissati. Mārabandhananti eso tebhūmakavaṭṭasaṅkhātaṃ mārabandhanampi chindissatīti attho.

Herein, 'tormented by thoughts' refers to one oppressed by thoughts of sensual desire and the like. 'With intense lust' means one with abundant passion. 'Perceiving the beautiful' refers to one who, due to a mind let loose by grasping at beautiful signs in pleasing objects, constantly perceives beauty. 'Craving' means that for such a person, not even a single jhāna or the like develops; rather, craving through the six doors grows all the more. 'This one indeed' means this person makes the bond of craving firm and very stable. 'Calming of thoughts' refers to the first jhāna in the ten unattractive objects, which is called the subsiding of wrong thoughts and the like. 'Ever mindful' means one who, delighting in this, constantly cultivates that jhāna on the unattractive with established mindfulness. 'Makes an end of' means this monk will bring craving—which arises in the three existences—to complete cessation. 'Bonds of Māra' means this one will cut even the bonds of Māra, which are called the cycle of the three realms.

Desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that monk was established in the fruit of stream-entry, and the Dhamma discourse was beneficial for those who had assembled.

Cūḷadhanuggahapaṇḍitavatthu sattamaṃ.

The Story of the Wise Archer Cūḷadhanuggaha, the Seventh.

8. Māravatthu

8. The Story of Māra

Niṭṭhaṅgatoti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Niṭṭhaṅgato' concerning Māra.

Ekadivasañhi vikāle sambahulā therā jetavanavihāraṃ pavisitvā rāhulattherassa vasanaṭṭhānaṃ gantvā taṃ uṭṭhāpesuṃ. So aññattha vasanaṭṭhānaṃ apassanto tathāgatassa gandhakuṭiyā pamukhe nipajji. Tadā so āyasmā arahattaṃ patto avassikova hoti. Māro vasavattibhavane ṭhitoyeva taṃ āyasmantaṃ gandhakuṭipamukhe nipannaṃ disvā cintesi – ‘‘samaṇassa gotamassa rujanakaaṅgulī bahi nipanno, sayaṃ antogandhakuṭiyaṃ nipanno, aṅguliyā pīḷiyamānāya sayampi pīḷito bhavissatī’’ti. So mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā āgamma soṇḍāya therassa matthakaṃ parikkhipitvā mahantena saddena koñcanādaṃ ravi. Satthā gandhakuṭiyaṃ nisinnova tassa mārabhāvaṃ ñatvā, ‘‘māra, tādisānaṃ satasahassenāpi mama puttassa bhayaṃ uppādetuṃ na sakkā. Putto hi me asantāsī vītataṇho mahāvīriyo mahāpañño’’ti vatvā imā gāthā abhāsi –

Indeed, one day at an improper time, several elder monks entered the Jetavana monastery, went to the dwelling place of the Elder Rāhula, and made him get up. Not finding another place to stay, he lay down at the entrance of the Tathāgata’s perfumed chamber. At that time, the venerable one had not yet attained Arahantship. Māra, standing in the Vasavatti realm, saw the venerable one lying at the entrance of the perfumed chamber and thought: 'The ascetic Gotama's tender finger is lying outside, while he himself lies inside the perfumed chamber. If the finger is squeezed, he himself will be pained.' So, creating the form of a great elephant king, he approached, wrapped his trunk around the elder’s head, and with a great sound, let out the cry of a curlew. The Teacher, seated in the perfumed chamber, knew it was Māra and said: 'Māra, not even with a hundred thousand such as you could fear be produced in my son. For my son is fearless, without craving, of great energy, and of great wisdom.' Having said this, he spoke these verses:

351.

351.

‘‘Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;

Acchindi bhavasallāni, antimoyaṃ samussayo.

“He who has reached the goal, is fearless, without craving, and stainless; he has cut the darts of becoming—this is his final body.

352.

352.

‘‘Vītataṇho anādāno, niruttipadakovido;

Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;

Sa ve antimasārīro,Mahāpañño mahāpurisoti vuccatī’’ti.

“He who is without craving, without grasping, skilled in etymology and terms, who knows the groupings of letters and their sequence—he indeed has his last body. He is called one of great wisdom, a great person.”

Tattha [Pg.349] niṭṭhaṅgatoti imasmiṃ sāsane pabbajitānaṃ arahattaṃ niṭṭhaṃ nāma, taṃ gato pattoti attho. Asantāsīti abbhantare rāgasantāsādīnaṃ abhāvena asantasanako. Acchindi bhavasallānīti sabbānipi bhavagāmīni sallāni acchindi. Samussayoti ayaṃ etassa antimo deho.

Herein, 'he who has reached the goal' means that for those who have gone forth in this Dispensation, Arahantship is called the goal (niṭṭha); he has gone to (gato) it. This is the meaning. 'Fearless' means he is not frightened due to the inner absence of agitation from lust and so forth. 'He has cut the darts of becoming' means he has cut off all darts that lead to becoming. 'Body' (`samussayo`) means this is his final body.

Anādānoti khandhādīsu niggahaṇo. Niruttipadakovidoti niruttiyañca sesapadesu cāti catūsupi paṭisambhidāsu chekoti attho. Akkharānaṃ sannipātaṃ, jaññā pubbāparāni cāti akkharānaṃ sannipātasaṅkhātaṃ akkharapiṇḍañca jānāti, pubbakkharena aparakkharaṃ, aparakkharena pubbakkharañca jānāti. Pubbakkharena aparakkharaṃ jānāti nāma – ādimhi paññāyamāne majjhapariyosānesu apaññāyamānesupi ‘‘imesaṃ akkharānaṃ idaṃ majjhaṃ, idaṃ pariyosāna’’nti jānāti. Aparakkharena pubbakkharaṃ jānāti nāma – ante paññāyamāne ādimajjhesu apaññāyamānesu ‘‘imesaṃ akkharānaṃ idaṃ majjhaṃ, ayaṃ ādī’’ti jānāti. Majjhe paññāyamānepi ‘‘imesaṃ akkharānaṃ ayaṃ ādi, ayaṃ anto’’ti jānāti. Evaṃ mahāpañño. Sa ve antimasārīroti esa koṭiyaṃ ṭhitasarīro, mahantānaṃ atthadhammaniruttipaṭibhānānaṃ sīlakkhandhādīnañca pariggāhikāya paññāya samannāgatattā mahāpañño, ‘‘vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmī’’ti (saṃ. ni. 5.377) vacanato vimuttacittatāya ca mahāpurisoti vuccatīti attho.

'Without grasping' means not grasping the aggregates and so forth. 'Skilled in etymology and terms' means he is skilled in etymology and the remaining terms; that is, he is proficient in all four analytical knowledges. 'Who knows the groupings of letters and their sequence' means he knows the group of letters called the 'grouping of letters,' and he knows the following letter by the preceding one, and the preceding letter by the following one. 'To know the following letter by the preceding one' means that when the beginning is known, even if the middle and end are not known, he knows, 'This is the middle of these letters, this is the end.' 'To know the preceding letter by the following one' means that when the end is known, even if the beginning and middle are not known, he knows, 'This is the middle of these letters, this is the beginning.' When the middle is known, he knows, 'This is the beginning of these letters, this is the end.' Thus, he is of great wisdom. 'He indeed has his last body' means this one has a body that is in its final stage. He is of 'great wisdom' because he is endowed with the wisdom that can grasp the great analytical knowledges of meaning, Dhamma, language, and inspiration, as well as the aggregates of virtue and so on. And he is called a 'great person' because of his liberated mind, according to the saying: 'Sāriputta, it is because of a liberated mind that I say one is a great person.' This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Māropi pāpimā ‘‘jānāti maṃ samaṇo gotamo’’ti tatthevantaradhāyīti.

At the end of the discourse, many attained the fruit of stream-entry and the other stages. And Māra, the Evil One, thinking, “The ascetic Gotama knows me,” vanished right there.

Māravatthu aṭṭhamaṃ.

The Story of Māra, the Eighth.

9. Upakājīvakavatthu

9. The Story of Upaka the Ājīvaka

Sabbābhibhūti imaṃ dhammadesanaṃ satthā antarāmagge upakaṃ ājīvakaṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse, beginning with 'Sabbābhibhū', on the road, concerning the Ājīvaka named Upaka.

Ekasmiñhi samaye satthā pattasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā attano pattacīvaramādāya dhammacakkapavattanatthaṃ bārāṇasiṃ sandhāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ ājīvakaṃ [Pg.350] addasa. Sopi satthāraṃ disvā ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Athassa satthā ‘‘mayhaṃ upajjhāyo vā ācariyo vā natthī’’ti vatvā imaṃ gāthamāha –

Indeed, at one time, the Teacher, having attained the knowledge of omniscience, spent seven weeks at the Bodhimaṇḍa. Then, taking his own bowl and robe, he set out on the eighteen-yojana journey, intending for Bārāṇasī, for the purpose of setting in motion the Wheel of Dhamma. On the way, he saw the Ājīvaka named Upaka. He too, seeing the Teacher, asked: 'Friend, your faculties are indeed serene, your skin-complexion is pure and radiant. On account of whom, friend, have you gone forth? Who is your teacher? Or whose Dhamma do you approve of?' Then the Teacher, saying, 'I have no preceptor or teacher,' spoke this verse:

353.

353.

‘‘Sabbābhibhū sabbavidūhamasmi,Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhakkhaye vimutto,Sayaṃ abhiññāya kamuddiseyya’’nti.

“All-conquering, all-knowing am I, In all phenomena, I am unsullied; All-abandoning, freed in the destruction of craving, Having known for myself, whom should I point to?”

Tattha sabbābhibhūti sabbesaṃ tebhūmakadhammānaṃ abhibhavanato sabbābhibhū. Sabbavidūti viditasabbacatubhūmakadhammo. Sabbesu dhammesūti sabbesupi tebhūmakadhammesu taṇhādiṭṭhīhi anūpalitto. Sabbañjahoti sabbe tebhūmakadhamme jahitvā ṭhito. Taṇhakkhaye vimuttoti taṇhakkhayante uppādite taṇhakkhayasaṅkhāte arahatte asekhāya vimuttiyā vimutto. Sayaṃ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā. Kamuddiseyyanti ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti kaṃ nāma uddiseyyanti.

Therein, 'Sabbābhibhū' (All-conquering) means he is called 'Sabbābhibhū' because he overcomes all phenomena of the three realms. 'Sabbavidū' (All-knowing) means he is one who has known all phenomena of the four planes. 'In all phenomena' means he is unsullied by craving and wrong views in all phenomena of the three realms. 'All-abandoning' means he stands having abandoned all phenomena of the three realms. 'Freed in the destruction of craving' means that when the end of craving has been brought about, he is liberated in Arahantship—which is called the destruction of craving—by the liberation of one beyond training. 'Having known for myself' means having known for himself the phenomena classified as 'to be directly known', and so forth. 'Whom should I point to?' means 'Whom should I indicate, saying, "This one is my preceptor," or "This one is my teacher"?'

Desanāvasāne upako ājīvako tathāgatassa vacanaṃ nevābhinandi, na paṭikkosi. Sīsaṃ pana cāletvā jivhaṃ nillāḷetvā ekapadikamaggaṃ gahetvā aññataraṃ luddakanivāsanaṭṭhānaṃ agamāsīti.

At the end of the discourse, the Ājīvaka Upaka neither delighted in nor rejected the Tathāgata's words. But shaking his head and clicking his tongue, he took a side-path and went to a certain hunter's dwelling place.

Upakājīvakavatthu navamaṃ.

The Story of Upaka the Ājīvaka, the Ninth.

10. Sakkapañhavatthu

10. The Story of Sakka's Question

Sabbadānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sakkaṃ devarājānaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse, beginning with 'Sabbadānaṃ', concerning Sakka, the king of the devas.

Ekasmiñhi [Pg.351] samaye tāvatiṃsadevaloke devatā sannipatitvā cattāro pañhe samuṭṭhāpesuṃ ‘‘kataraṃ dānaṃ nu kho dānesu, kataro raso rasesu, katarā rati ratīsu jeṭṭhakā, taṇhakkhayova kasmā jeṭṭhakoti vuccatī’’ti? Te pañhe ekā devatāpi vinicchituṃ nāsakkhi. Eko pana devo ekaṃ devaṃ, sopi aparanti evaṃ aññamaññaṃ pucchantā dasasu cakkavāḷasahassesu dvādasa saṃvaccharāni vicariṃsu. Ettakenāpi kālena pañhānaṃ atthaṃ adisvā dasasahassacakkavāḷadevatā sannipatitvā catunnaṃ mahārājānaṃ santikaṃ gantvā ‘‘kiṃ, tātā, mahādevatāsannipāto’’ti vutte ‘‘cattāro pañhe samuṭṭhāpetvā vinicchituṃ asakkontā tumhākaṃ santikaṃ āgatamhā’’ti. ‘‘Kiṃ pañhaṃ nāmetaṃ, tātā’’ti. ‘‘Dānarasaratīsu katamā dānarasaratī nu kho seṭṭhā, taṇhakkhayova kasmā seṭṭho’’ti ime pañhe vinicchituṃ asakkontā āgatamhāti. Tātā, mayampi imesaṃ atthe na jānāma, amhākaṃ pana rājā janasahassena cintite atthe cintetvā taṅkhaṇeneva jānāti, so amhehi paññāya ca puññena ca visiṭṭho, etha, tassa santikaṃ gacchāmāti tameva devagaṇaṃ ādāya sakkassa devarañño santikaṃ gantvā tenāpi ‘‘kiṃ, tātā, mahanto devasannipāto’’ti vutte tamatthaṃ ārocesuṃ. ‘‘Tātā, imesaṃ pañhānaṃ atthaṃ aññopi jānituṃ na sakkoti, buddhavisayā hete. Satthā panetarahi kahaṃ viharatī’’ti pucchitvā ‘‘jetavane’’ti sutvā ‘‘etha, tassa santikaṃ gamissāmā’’ti devagaṇena saddhiṃ rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhito ‘‘kiṃ, mahārāja, mahatā devasaṅghena āgatosī’’ti vutte, ‘‘bhante, devagaṇena ime nāma pañhā samuṭṭhāpitā, añño imesaṃ atthaṃ jānituṃ samattho nāma natthi, imesaṃ no atthaṃ pakāsethā’’ti āha.

Indeed, at one time, the devas in the Tāvatiṃsa heaven assembled and raised four questions: 'Among gifts, which gift is the greatest? Among tastes, which taste is the greatest? Among delights, which delight is the greatest? And why is the destruction of craving said to be the greatest?' Not even one deva was able to decide these questions. Then one deva asked another, and that one asked another, and so, asking one another, they wandered for twelve years throughout ten thousand world-systems. Even after such a long time, not seeing the meaning of the questions, the devas of the ten thousand world-systems assembled and went to the presence of the Four Great Kings. When asked, 'Sirs, why is there this great assembly of devas?' they replied, 'Having raised four questions and being unable to decide them, we have come to your presence.' 'Sirs, what are these questions?' 'Among gifts, tastes, and delights, which are the most excellent? And why is the destruction of craving the most excellent? Being unable to decide these questions, we have come.' 'Sirs, we too do not know the meaning of these. But our king, having reflected on matters reflected upon by a thousand people, knows them in that very moment. He is superior to us in wisdom and merit. Come, let us go to his presence.' Taking that very group of devas, they went to the presence of Sakka, the king of the devas. When he too asked, 'Sirs, why is there this great assembly of devas?' they related the matter to him. 'Sirs, no other can know the meaning of these questions, for they are within the domain of the Buddhas. But where is the Teacher dwelling now?' he asked. Hearing that he was at Jetavana, he said, 'Come, let us go to his presence.' With the host of devas, he illuminated the entire Jetavana during the night, approached the Teacher, paid homage, and stood to one side. When asked, 'Great King, why have you come with this great assembly of devas?' he said, 'Venerable Sir, this host of devas has raised these questions. There is no one else capable of knowing their meaning. Please reveal their meaning to us.'

Satthā ‘‘sādhu mahārāja, mayā hi pāramiyo pūretvā mahāpariccāge pariccajitvā tumhādisānaṃ kaṅkhacchedanatthameva sabbaññutaññāṇaṃ paṭividdhaṃ, tayā pucchitapañhesu hi sabbadānānaṃ dhammadānaṃ seṭṭhaṃ, sabbarasānaṃ dhammaraso seṭṭho, sabbaratīnaṃ dhammarati seṭṭhā, taṇhakkhayo pana arahattaṃ sampāpakattā seṭṭhoyevā’’ti vatvā imaṃ gāthamāha –

The Teacher said, 'Excellent, Great King. Indeed, it was for the very purpose of cutting off the doubts of those like you that I, having fulfilled the perfections and made the great renunciations, penetrated the knowledge of omniscience. Indeed, regarding the questions you have asked: among all gifts, the gift of the Dhamma is the most excellent; among all tastes, the taste of the Dhamma is the most excellent; among all delights, delight in the Dhamma is the most excellent; and the destruction of craving is indeed the most excellent because it brings about Arahantship.' Having said this, he spoke this verse:

354.

354.

‘‘Sabbadānaṃ [Pg.352] dhammadānaṃ jināti,Sabbarasaṃ dhammaraso jināti;

Sabbaratiṃ dhammarati jināti,Taṇhakkhayo sabbadukkhaṃ jinātī’’ti.

The gift of Dhamma surpasses all gifts; The taste of Dhamma surpasses all tastes; The delight in Dhamma surpasses all delights; The destruction of craving conquers all suffering.

Tattha sabbadānaṃ dhammadānanti sacepi hi cakkavāḷagabbhe yāva brahmalokā nirantaraṃ katvā sannisinnānaṃ buddhapaccekabuddhakhīṇāsavānaṃ kadaligabbhasadisāni cīvarāni dadeyya, tasmiṃ samāgame catuppadikāya gāthāya katānumodanāva seṭṭhā. Tañhi dānaṃ tassā gāthāya soḷasiṃ kalaṃ nāgghati. Evaṃ dhammassa desanāpi vācanampi savanampi mahantaṃ. Yena ca puggalena bahūnaṃ taṃ dhammassavanaṃ kāritaṃ, tasseva ānisaṃso mahā. Tathārūpāya eva parisāya paṇītapiṇḍapātassa patte pūretvā dinnadānatopi sappitelādīnaṃ patte pūretvā dinnabhesajjadānatopi mahāvihārasadisānaṃ vihārānañca lohapāsādasadisānañca pāsādānaṃ anekāni satasahassāni kāretvā dinnasenāsanadānatopi anāthapiṇḍikādīhi vihāre ārabbha katapariccāgatopi antamaso catuppadikāya gāthāya anumodanāvasenāpi pavattitaṃ dhammadānameva varaṃ seṭṭhaṃ. Kiṃ kāraṇā? Evarūpāni hi puññāni karontā dhammaṃ sutvāva karonti, no asutvā. Sace hi ime sattā dhammaṃ na suṇeyyuṃ, uḷuṅkamattaṃ yāgumpi kaṭacchumattaṃ bhattampi na dadeyyuṃ. Iminā kāraṇena sabbadānehi dhammadānameva seṭṭhaṃ. Apica ṭhapetvā buddhe ca paccekabuddhe ca sakalakappaṃ deve vassante udakabindūni gaṇetuṃ samatthāya paññāya samannāgatā sāriputtādayopi attano dhammatāya sotāpattiphalādīni adhigantuṃ nāsakkhiṃsu, assajittherādīhi kathitadhammaṃ sutvā sotāpattiphalaṃ sacchikariṃsu, satthu dhammadesanāya sāvakapāramīñāṇaṃ sacchikariṃsu. Imināpi kāraṇena, mahārāja, dhammadānameva seṭṭhaṃ. Tena vuttaṃ – ‘‘sabbadānaṃ dhammadānaṃ jinātī’’ti.

Therein, regarding 'The gift of the Dhamma surpasses all gifts': Indeed, even if one were to give robes similar to the shoots of a banana plant to the Buddhas, Paccekabuddhas, and Arahants assembled without a break within the Cakkavāḷa-sphere up to the Brahma world, the expression of appreciation made in that assembly with a four-lined verse would be superior. Indeed, that gift is not worth the sixteenth part of that verse being spoken. Thus, the teaching, the studying, and the hearing of the Dhamma has great benefit. And for whichever person causes many to hear the Dhamma, for that very person, the benefit is great. In just such an assembly, the gift of the Dhamma—which occurs even at the very least by way of an expression of appreciation with a four-lined verse—is indeed excellent and superior to the gift of alms-food given by filling bowls with exquisite alms-food; to the gift of medicine given by filling bowls with ghee, oil, and so on; to the gift of lodging given by having built many hundreds of thousands of monasteries similar to the Mahāvihāra and palaces similar to the Lohapāsāda; and to the donation made on account of monasteries by Anāthapiṇḍika and others. For what reason? Indeed, those who perform such meritorious deeds do so only after having heard the Dhamma, not without having heard it. Indeed, if these beings were not to hear the Dhamma, they would not give even a ladleful of gruel or a spoonful of rice. For this reason, the gift of the Dhamma is superior to all gifts. Furthermore, setting aside the Buddhas and Paccekabuddhas, even Sāriputta and others, though endowed with wisdom capable of counting the raindrops while it is raining continuously for an entire eon, were not able to attain the fruit of stream-entry and so on by their own nature. Having heard the Dhamma spoken by the Elder Assaji and others, they realized the fruit of stream-entry. Through the Teacher's teaching of the Dhamma, they realized the knowledge of the disciples' perfections. For this reason also, O great king, the gift of the Dhamma is indeed superior. Therefore, it was said: 'The gift of the Dhamma surpasses all gifts.'

Sabbe pana gandharasādayopi rasā ukkaṃsato devatānaṃ sudhābhojanarasopi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. Yo panesa sattatiṃsabodhipakkhiyadhammasaṅkhāto ca navalokuttaradhammasaṅkhāto ca dhammaraso, ayameva sabbarasānaṃ seṭṭho. Tena vuttaṃ – ‘‘sabbarasaṃ dhammaraso jinātī’’ti[Pg.353]. Yāpesā puttaratidhīturatidhanaratiitthiratinaccagītavāditādiratipabhedā ca anekappabhedā ratī, sāpi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. Yā panesā dhammaṃ kathentassa vā suṇantassa vā vācentassa vā anto uppajjamānā pīti udaggabhāvaṃ janeti, assūni pavatteti, lomahaṃsaṃ janeti, sāyaṃ saṃsāravaṭṭassa antaṃ katvā arahattapariyosānā hoti. Tasmā sabbaratīnaṃ evarūpā dhammaratiyeva seṭṭhā. Tena vuttaṃ – ‘‘sabbaratiṃ dhammarati jinātī’’ti taṇhakkhayo pana taṇhāya khayante uppannaṃ arahattaṃ sakalassapi vaṭṭadukkhassa abhibhavanato sabbaseṭṭhameva. Tena vuttaṃ – ‘‘taṇhakkhayo sabbadukkhaṃ jinātī’’ti.

Furthermore, all flavors, such as those of scent and taste, and at the highest, even the flavor of the ambrosial food of the devas, having caused one to fall into the round of saṃsāra, are a cause only for the experiencing of suffering. But as for this flavor of the Dhamma, designated as the thirty-seven factors of enlightenment and the nine supramundane states, this very flavor is superior to all flavors. Therefore, it was said: 'The flavor of the Dhamma surpasses all flavors.' As for those delights—delight in sons, delight in daughters, delight in wealth, delight in women, and the various delights in dancing, singing, playing instruments, and so on—that delight also, having caused one to fall into the round of saṃsāra, is a cause only for the experiencing of suffering. But as for the joy that arises within one who is speaking, hearing, or studying the Dhamma, it produces an uplifted state, causes tears to flow, and produces horripilation. This joy, having made an end of the round of saṃsāra, culminates in Arahantship. Therefore, among all delights, just this kind of delight in the Dhamma is superior. Therefore, it was said: 'Delight in the Dhamma surpasses all delights.' But as for the destruction of craving: Arahantship, which arises when craving is destroyed, is the very highest of all because it overcomes all the suffering of the round. Therefore, it was said: 'The destruction of craving surpasses all suffering.'

Evaṃ satthari imissā gāthāya atthaṃ kathenteyeva caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Sakkopi satthu dhammakathaṃ sutvā satthāraṃ vanditvā evamāha – ‘‘bhante, evaṃjeṭṭhake nāma dhammadāne kimatthaṃ amhākaṃ pattiṃ na dāpetha, ito paṭṭhāya no bhikkhusaṅghassa kathetvā pattiṃ dāpetha, bhante’’ti. Satthā tassa vacanaṃ sutvā bhikkhusaṅghaṃ sannipātetvā, ‘‘bhikkhave, ajjādiṃ katvā mahādhammassavanaṃ vā pākatikadhammassavanaṃ vā upanisinnakathaṃ vā antamaso anumodanampi kathetvā sabbasattānaṃ pattiṃ dadeyyāthā’’ti āha.

Thus, just as the Teacher was explaining the meaning of this verse, the comprehension of the Dhamma occurred for eighty-four thousand living beings. Sakka, too, having heard the Teacher's Dhamma-talk, paid homage to the Teacher and said this: 'Venerable sir, in the case of such a pre-eminent gift as the gift of the Dhamma, for what reason do you not cause a share to be given to us? From now on, venerable sir, having spoken to the Saṅgha of bhikkhus, please cause a share to be given to us.' The Teacher, having heard his words, assembled the Saṅgha of bhikkhus and said: 'Bhikkhus, beginning from today, whether it is a great Dhamma-sermon, an ordinary Dhamma-sermon, a talk for one who has sat nearby, or even at the very least an expression of appreciation, having spoken, you should give a share to all beings.'

Sakkapañhavatthu dasamaṃ.

The Story of Sakka's Questions, the Tenth.

11. Aputtakaseṭṭhivatthu

11. The Story of the Heirless Millionaire

Hananti bhogāti imaṃ dhammadesanaṃ satthā jetavane viharanto aputtakaseṭṭhiṃ nāma ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this discourse on the Dhamma concerning the one named the heirless millionaire, beginning with the words, 'Wealth destroys.'

Tassa kira kālakiriyaṃ sutvā rājā pasenadi kosalo ‘‘aputtakaṃ sāpateyyaṃ kassa pāpuṇātī’’ti pucchitvā ‘‘rañño’’ti sutvā sattahi divasehi tassa gehato dhanaṃ rājakulaṃ abhiharāpetvā satthu santikaṃ upasaṅkamitvā ‘‘handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā’’ti vutte ‘‘idha, bhante, sāvatthiyaṃ seṭṭhi, gahapati, kālakato, tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ abhiharitvā āgacchāmī’’ti āha. Sabbaṃ sutte (saṃ. ni. 1.130) āgatanayeneva veditabbaṃ.

It is said that upon hearing of his death, King Pasenadi of Kosala asked, 'To whom does the property of one without a son pass?' Having heard the reply, 'To the king,' he had the wealth brought from the millionaire's house to the royal palace over seven days. Then, having approached the Teacher's presence, he was asked, 'Well now, Great King, from where do you come in the middle of the day?' He replied, 'Venerable Sir, here in Sāvatthī a millionaire householder has passed away. I have come after having his heirless property transferred to the royal palace.' All the details should be understood according to the method given in the Sutta.

So [Pg.354] kira suvaṇṇapātiyā nānaggarasabhojane upanīte ‘‘evarūpaṃ nāma manussā bhuñjanti, kiṃ tumhe mayā saddhiṃ imasmiṃ gehe keḷiṃ karothā’’ti bhojane upaṭṭhite leḍḍudaṇḍādīhi paharitvā palāpetvā ‘‘idaṃ manussānaṃ bhojana’’nti kaṇājakaṃ bhuñjati biḷaṅgadutiyaṃ. Vatthayānachattesupi manāpesu upaṭṭhāpitesu te manusse leḍḍudaṇḍādīhi paharanto palāpetvā sāṇāni dhāreti, jajjararathakena yāti paṇṇachattakena dhāriyamānenāti evaṃ raññā ārocite satthā tassa pubbakammaṃ kathesi.

It is said that when food with various excellent flavors was brought to him in a golden bowl, he would say, 'Do people eat food of this nature? Are you making sport of me in this house?' When the food was presented, he would drive them away by striking them with clods of earth and sticks. Saying, 'This is food for humans,' he would eat broken rice with sour gruel as a second dish. When pleasing clothes, vehicles, and parasols were presented, he would drive those people away, striking them with clods of earth and sticks. He wore coarse hempen cloth, traveled in a dilapidated chariot, and went about with a leaf parasol held over him. When this was reported by the king, the Teacher recounted his past kamma.

Bhūtapubbaṃ so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ nāma paccekabuddhaṃ piṇḍapātena paṭipādesi. ‘‘Detha samaṇassa piṇḍa’’nti vatvā so uṭṭhāyāsanā pakkāmi. Tasmiṃ kira assaddhe bāle evaṃ vatvā pakkante tassa bhariyā saddhā pasannā ‘‘cirassaṃ vata me imassa mukhato ‘dehī’ti vacanaṃ sutaṃ, ajja mama manorathaṃ pūrentī piṇḍapātaṃ dassāmī’’ti paccekabuddhassa pattaṃ gahetvā paṇītabhojanassa pūretvā adāsi. Sopi nivattamāno taṃ disvā ‘‘kiṃ, samaṇa, kiñci te laddha’’nti pattaṃ gahetvā paṇītapiṇḍapātaṃ disvā vippaṭisārī hutvā evaṃ cintesi – ‘‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyuṃ. Te hi imaṃ bhuñjitvā mayhaṃ kammaṃ karissanti, ayaṃ pana gantvā bhuñjitvā niddāyissati, naṭṭho me so piṇḍapāto’’ti. So bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi. So kirassa aṅguliṃ gahetvā vicaranto ‘‘idaṃ mayhaṃ pitusantakaṃ yānakaṃ, ayaṃ tassa goṇo’’tiādīni āha. Atha naṃ so seṭṭhi ‘‘idāni tāvesa evaṃ vadeti, imassa pana vuḍḍhippattakāle imasmiṃ gehe bhoge ko rakkhissatī’’ti taṃ araññaṃ netvā ekasmiṃ gacchamūle gīvāya gahetvā mūlakandaṃ viya gīvaṃ phāletvā māretvā tattheva chaḍḍesi. Idamassa pubbakammaṃ. Tena vuttaṃ –

Once in the past, Great King, that millionaire householder had almsfood prepared for a Paccekabuddha named Tagarasikhi. Having said, 'Give almsfood to the ascetic,' he rose from his seat and departed. When that faithless and foolish man had spoken thus and departed, his wife, who was endowed with faith and devotion, thought, 'It has been a very long time indeed since I have heard the word “give” from his mouth. Today, fulfilling my heart's desire, I will give almsfood.' Taking the Paccekabuddha's bowl, she filled it with excellent food and gave it. That man, upon returning, saw the Paccekabuddha and asked, 'Ascetic, did you receive anything?' Taking the bowl and seeing the excellent almsfood, he became regretful and thought thus: 'It would be better if slaves or workers were to eat this almsfood. For having eaten this, they would do my work. But this one, having gone and eaten, will just sleep. That almsfood of mine is lost!' Furthermore, for the sake of the inheritance, he deprived his brother's only son of life. It is said that the child, while walking about holding the millionaire's finger, would say, 'This is my father's vehicle, this is his ox,' and so on. Then that millionaire thought, 'For now, he speaks like this, but when he has grown up, who will protect the wealth in this house?' Taking the boy to the forest, he seized him by the neck at the base of a bush, broke his neck as if it were a root or bulb, killed him, and abandoned him right there. This was his past kamma. Therefore it is said:

‘‘Yaṃ kho so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ paccekabuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji, tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi. Yaṃ kho so, mahārāja, seṭṭhi, gahapati, datvā pacchā vippaṭisārī ahosi ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’nti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya [Pg.355] cittaṃ namati, nāssuḷārāya vatthabhogāya, nāssuḷārāya yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati. Yaṃ kho so, mahārāja, seṭṭhi, gahapati, bhātu ca pana ekaputtaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha, tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti. Tassa kho pana, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ. Ajja pana, mahārāja, seṭṭhi, gahapati, mahāroruve niraye paccatī’’ti (saṃ. ni. 1.131).

Because, Great King, that millionaire householder had almsfood prepared for the Paccekabuddha Tagarasikhi, by the result of that kamma he was reborn seven times in a good destination, a heavenly world. By the remaining result of that very kamma, he became a millionaire seven times in this very Sāvatthī. Because, Great King, that millionaire householder, having given, later became regretful, thinking, 'It would be better if slaves or workers were to eat this almsfood,' by the result of that unwholesome kamma his mind did not incline to the enjoyment of excellent food, nor to the enjoyment of excellent clothing, nor to the enjoyment of excellent vehicles, nor to the enjoyment of the five excellent strands of sensual pleasure. Because, Great King, that millionaire householder, for the sake of the inheritance, deprived his brother's only son of life, by the result of that unwholesome kamma he was tormented in hell for many hundreds of years, many thousands of years, and many hundreds of thousands of years. By the remaining result of that very unwholesome kamma, for the seventh time this heirless property enters the royal treasury. Moreover, Great King, for that millionaire householder, the old merit is exhausted, and new merit has not been accumulated. But today, Great King, that millionaire householder is being tormented in the Mahāroruva hell.

Rājā satthu vacanaṃ sutvā ‘‘aho, bhante, bhāriyaṃ kammaṃ, ettake nāma bhoge vijjamāne neva attanā paribhuñji, na tumhādise buddhe dhuravihāre viharante puññakammaṃ akāsī’’ti āha. Satthā ‘‘evametaṃ, mahārāja, dummedhapuggalā nāma bhoge labhitvā nibbānaṃ na gavesanti, bhoge nissāya uppannataṇhā panete dīgharattaṃ hanatī’’ti vatvā imaṃ gāthamāha –

The king, hearing the Teacher's words, said, 'Oh, Venerable Sir, what a weighty kamma! Though possessing so much wealth, he neither enjoyed it himself nor performed meritorious deeds, even while a Buddha like you was dwelling in a nearby monastery.' The Teacher said, 'So it is, Great King. Unwise persons, having obtained wealth, do not seek Nibbāna. But the craving that arises dependent on wealth destroys them for a long, long time.' Having said this, he spoke this verse:

355.

355.

‘‘Hananti bhogā dummedhaṃ, no ca pāragavesino;

Bhogataṇhāya dummedho, hanti aññeva attana’’nti.

Riches destroy the witless, but not those who seek the Further Shore. Through craving for riches, the witless one destroys himself as if destroying another.

Tattha no ca pāragavesinoti ye pana nibbānapāragavesino puggalā, na te bhogā hananti. Aññeva attananti bhoge nissāya uppannāya taṇhāya duppañño puggalo pare viya attānameva hanatīti attho.

Therein, as for no ca pāragavesino (but not those who seek the Further Shore): wealth does not destroy those persons who are seekers of the Further Shore, Nibbāna. As for aññeva attanaṃ (as if another): the meaning is that the unwise person, through the craving that arises dependent on wealth, destroys his very own self as if he were destroying another.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Aputtakaseṭṭhivatthu ekādasamaṃ.

The Story of the Heirless Millionaire, the Eleventh.

12. Aṅkuravatthu

12. The Story of Aṅkura.

Tiṇadosānīti imaṃ dhammadesanaṃ satthā paṇḍukambalasilāyaṃ viharanto aṅkuraṃ ārabbha kathesi. Vatthu ‘‘ye jhānappasutā dhīrā’’ti (dha. pa. 181) gāthāya [Pg.356] vitthāritameva. Vuttañhetaṃ tattha indakaṃ ārabbha. So kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchumattakaṃ bhikkhaṃ dāpesi. Tadassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. Tasmā evamāha. Evaṃ vutte satthā, ‘‘aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhette suvuttabījaṃ viya mahapphalaṃ hoti. Tvaṃ pana tathā nākāsi, tena te dānaṃ na mahapphalaṃ jāta’’nti imamatthaṃ vibhāvento –

‘The taints of grass…’—the Teacher gave this Dhamma teaching while dwelling on the Paṇḍukambala Stone Slab, concerning Aṅkura. The story has already been elaborated in connection with the verse, ‘Those wise ones devoted to meditation’ (Dhp. 181). It is said there that it was spoken concerning Indaka. It is said that when the Venerable Anuruddha had entered the village for alms, Indaka gave him a ladleful of alms that he himself had brought. That merit of his became far more fruitful than the gift given by Aṅkura, who for ten thousand years had made a row of cooking stands spanning twelve yojanas. Therefore, He spoke thus. When this was said, the Teacher, wishing to make this matter clear, said: ‘Aṅkura, a gift should be given discerningly. Given thus, like a well-sown seed in a fertile field, it becomes very fruitful. But you did not act in that way; therefore, your gift did not become very fruitful.’

‘‘Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ;

Viceyya dānaṃ sugatappasatthaṃ,Ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni,Bījāni vuttāni yathāsukhette’’ti. (pe. va. 329) –

‘A gift should be given discerningly, where what is given yields great fruit; a gift given discerningly is praised by the Sugata. To those who are worthy of offerings in this living world, gifts given to them yield great fruit, like seeds sown in a good field.’

Vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi –

Having spoken thus, and teaching the Dhamma further, he spoke these verses:

356.

356.

‘‘Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.

‘Fields are tainted by weeds; this populace is tainted by lust. Therefore, a gift given to those free of lust yields great fruit.

357.

357.

‘‘Tiṇadosāni khettāni, dosadosā ayaṃ pajā;

Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.

‘Fields are tainted by weeds; this populace is tainted by hatred. Therefore, a gift given to those free from hatred yields great fruit.

358.

358.

‘‘Tiṇadosāni khettāni, mohadosā ayaṃ pajā;

Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.

“Fields are tainted by weeds; this populace is tainted by delusion. Therefore, a gift given to those free from delusion yields great fruit.

359.

359.

‘‘Tiṇadosāni khettāni, icchādosā ayaṃ pajā;

Tasmā hi vigaticchesu, dinnaṃ hoti mahapphala’’nti.

“Fields are tainted by weeds; this populace is tainted by craving. Therefore, a gift given to those free from craving yields great fruit.”

Tattha tiṇadosānīti sāmākādīni tiṇāni uṭṭhahantāni pubbaṇṇāparaṇṇāni khettāni dūsenti, tena tāni na bahuphalāni honti. Evaṃ sattānampi anto rāgo uppajjanto satte dūseti, tena tesu dinnaṃ mahapphalaṃ na hoti. Khīṇāsavesu dinnaṃ pana mahapphalaṃ hoti. Tena vuttaṃ –

Herein, “tainted by weeds” means that when weeds such as wild millet and so forth grow, they spoil the fields of early and late crops, and thereby they do not yield much fruit. Similarly, when lust arises within beings, it spoils them, and thus a gift given to them does not yield great fruit. But a gift given to those whose cankers are destroyed yields great fruit. Therefore it is said:

‘‘Tiṇadosāni [Pg.357] khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphala’’nti. –

“Fields are tainted by weeds; this populace is tainted by lust. Therefore, a gift given to those free of lust yields great fruit.”

Sesagāthāsupi eseva nayo.

The same principle applies to the remaining verses.

Desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, both Aṅkura and Indaka were established in the fruit of stream-entry, and for those assembled, the Dhamma teaching was also fruitful.

Aṅkuravatthu dvādasamaṃ.

The twelfth story, the Story of Aṅkura, is concluded.

Taṇhāvaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Craving is concluded.

Catuvīsatimo vaggo.

The Twenty-fourth Chapter.

25. Bhikkhuvaggo

25. The Chapter on Monks

1. Pañcabhikkhuvatthu

1. The Story of the Five Monks

Cakkhunā [Pg.358] saṃvaroti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma teaching beginning with “Restraint by the eye” concerning five bhikkhus.

Tesu kira ekeko cakkhudvārādīsu pañcasu dvāresu ekekameva rakkhi. Athekadivasaṃ sannipatitvā ‘‘ahaṃ durakkhaṃ rakkhāmi, ahaṃ durakkhaṃ rakkhāmī’’ti vivaditvā ‘‘satthāraṃ pucchitvā imamatthaṃ jānissāmā’’ti satthāraṃ upasaṅkamitvā, ‘‘bhante, mayaṃ cakkhudvārādīni rakkhantā attano attano rakkhanadvārameva durakkhanti maññāma, ko nu kho amhesu durakkhaṃ rakkhatī’’ti pucchiṃsu. Satthā ekaṃ bhikkhumpi anosādetvā, ‘‘bhikkhave, sabbāni petāni durakkhāneva, api ca kho pana tumhe na idāneva pañcasu ṭhānesu asaṃvutā, pubbepi asaṃvutā, asaṃvutattāyeva ca paṇḍitānaṃ ovāde avattitvā jīvitakkhayaṃ pāpuṇitthā’’ti vatvā ‘‘kadā, bhante’’ti tehi yācito atīte takkasilajātakassa vatthuṃ vitthāretvā rakkhasīnaṃ vasena rājakule jīvitakkhayaṃ patte pattābhisekena mahāsattena setacchattassa heṭṭhā rājāsane nisinnena attano sirisampattiṃ oloketvā ‘‘vīriyaṃ nāmetaṃ sattehi kattabbamevā’’ti udānavasena udānitaṃ –

It is said that each of them guarded only one of the five doors, such as the eye-door. Then one day, having gathered, they argued, “I guard what is hard to guard, I guard what is hard to guard.” Having decided, “We will ask the Teacher and understand this matter,” they approached the Teacher and asked, “Venerable sir, while guarding the eye-door and so forth, each of us thinks that the door we guard is the hardest to guard. Who among us guards what is hardest to guard?” The Teacher, without reproaching a single bhikkhu, said: “Bhikkhus, all these are indeed hard to guard. However, it is not only now that you are unrestrained in these five places; you were unrestrained in the past as well. And precisely because of being unrestrained, you did not follow the advice of the wise and met your destruction.” When they asked, “When was that, Venerable sir?” he, having been requested by them, elaborated on the past story of the Takkasilā Jātaka. After the royal family had met its destruction due to the influence of ogresses, the Great Being, who had attained the consecration, while seated on the royal throne beneath the white parasol, looked upon his own glorious fortune and uttered this inspired utterance: “Indeed, this which is called effort must be made by beings!”

‘‘Kusalūpadese dhitiyā daḷhāya ca,Anivattitattābhayabhīrutāya ca;

Na rakkhasīnaṃ vasamāgamimhase,Sa sotthibhāvo mahatā bhayena me’’ti. (jā. 1.1.132) –

“Because of firm resolve in the instruction of the wholesome, and because of not retreating out of fear and dread, we did not come under the power of the ogresses. That state of safety came to me from great danger.”

Imaṃ gāthaṃ dassetvā ‘‘tadāpi tumheva pañca janā takkasilāyaṃ rajjagahaṇatthāya nikkhantaṃ mahāsattaṃ āvudhahatthā parivāretvā maggaṃ gacchantā antarāmagge rakkhasīhi cakkhudvārādivasena upanītesu rūpārammaṇādīsu asaṃvutā paṇḍitassa ovāde avattitvā olīyantā rakkhasīhi khāditā jīvitakkhayaṃ pāpuṇittha. Tesu pana ārammaṇesu susaṃvuto piṭṭhito piṭṭhito anubandhantiṃ devavaṇṇiṃ yakkhiniṃ anādiyitvā sotthinā takkasilaṃ gantvā rajjaṃ [Pg.359] patto rājā ahamevā’’ti jātakaṃ samodhānetvā, ‘‘bhikkhave, bhikkhunā nāma sabbāni dvārāni saṃvaritabbāni. Etāni hi saṃvaranto eva sabbadukkhā pamuccatī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

Having presented this verse, he said: “At that time also, you five men, with weapons in hand, surrounded the Great Being who had set out to seize the kingdom of Takkasilā, as you traveled along the road. Along the way, being unrestrained regarding the visual objects and so forth presented by the ogresses by means of the eye-door and so forth, and not following the wise one’s advice, you lagged behind and were devoured by the ogresses, thus meeting your end. But I, being well-restrained regarding those objects, not heeding the ogress of divine appearance who followed right behind me, went safely to Takkasilā and, having attained the kingdom, became king—indeed, it was I.” Connecting the Jātaka, he said: “Bhikkhus, one who is a bhikkhu should guard all the doors. Indeed, by guarding these, one is freed from all suffering,” and, teaching the Dhamma, he spoke these verses:

360.

360.

‘‘Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;

Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.

“Good is restraint by the eye, good is restraint by the ear; good is restraint by the nose, good is restraint by the tongue.

361.

361.

‘‘Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī’’ti.

“Good is restraint by the body, good is restraint by speech; good is restraint by the mind, good is restraint everywhere. A bhikkhu restrained everywhere is freed from all suffering.”

Tattha cakkhunāti yadā hi bhikkhuno cakkhudvāre rūpārammaṇaṃ āpāthamāgacchati, tadā iṭṭhārammaṇe arajjantassa aniṭṭhārammaṇe adussantassa asamapekkhanena mohaṃ anuppādentassa tasmiṃ dvāre saṃvaro thakanaṃ pidahanaṃ gutti katā nāma hoti. Tassa so evarūpo cakkhunā saṃvaro sādhu. Esa nayo sotadvārādīsupi. Cakkhudvārādīsuyeva pana saṃvaro vā asaṃvaro vā nuppajjati, parato pana javanavīthiyaṃ esa labbhati. Tadā hi asaṃvaro uppajjanto assaddhā akkhanti kosajjaṃ muṭṭhasaccaṃ aññāṇanti akusalavīthiyaṃ ayaṃ pañcavidho labbhati. Saṃvaro uppajjanto saddhā khanti vīriyaṃ sati ñāṇanti kusalavīthiyaṃ ayaṃ pañcavidho labbhati.

Herein, regarding “by the eye”: When a visible object comes into the range of a bhikkhu’s eye-door, then for one who is not attached to an agreeable object, is not resentful toward a disagreeable object, and does not produce delusion through improper consideration, at that door restraint—a closing, a covering, a protection—is said to be made. For him, such restraint by the eye is good. This is the method for the ear-door and so forth as well. However, at the eye-door and so on, restraint or non-restraint does not arise at all; rather, it is obtained later, in the cognitive process of impulsion. For at that time, when non-restraint arises, these five are found in the unwholesome cognitive process: lack of faith, intolerance, laziness, forgetfulness, and ignorance. When restraint arises, these five are found in the wholesome cognitive process: faith, patience, energy, mindfulness, and wisdom.

Kāyena saṃvaroti ettha pana pasādakāyopi copanakāyopi labbhati. Ubhayampi panetaṃ kāyadvārameva. Tattha pasādadvāre saṃvarāsaṃvaro kathitova. Copanadvārepi taṃvatthukā pāṇātipātaadinnādānakāmesumicchācārā. Tehi pana saddhiṃ akusalavīthiyaṃ uppajjantehi taṃ dvāraṃ asaṃvutaṃ hoti, kusalavīthiyaṃ uppajjantehi pāṇātipātāveramaṇiādīhi saṃvutaṃ. Sādhu vācāyāti etthāpi copanavācāpi vācā. Tāya saddhiṃ uppajjantehi musāvādādīhi taṃ dvāraṃ asaṃvutaṃ hoti, musāvādāveramaṇiādīhi saṃvutaṃ. Manasā saṃvaroti etthāpi javanamanato aññena manena saddhiṃ abhijjhādayo natthi. Manodvāre pana javanakkhaṇe uppajjamānehi abhijjhādīhi taṃ dvāraṃ asaṃvutaṃ hoti, anabhijjhādīhi saṃvutaṃ hoti. Sādhu sabbatthāti tesu cakkhudvārādīsu sabbesupi saṃvaro sādhu. Ettāvatā hi aṭṭha saṃvaradvārāni aṭṭha ca asaṃvaradvārāni kathitāni. Tesu aṭṭhasu asaṃvaradvāresu ṭhito bhikkhu sakalavaṭṭamūlakadukkhato [Pg.360] na muccati, saṃvaradvāresu pana ṭhito sabbasmāpi vaṭṭamūlakadukkhā muccati. Tena vuttaṃ – ‘‘sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī’’ti.

Regarding “restraint by the body”: here, both the sensitive body and the active body are obtained. Both of these are indeed the body-door. Therein, regarding the sensitive door, restraint and non-restraint have already been spoken of. In the active door also, there are actions based on it, such as killing living beings, taking what is not given, and sexual misconduct. With these arising in an unwholesome cognitive process, that door becomes unrestrained; with abstinences from killing, etc., arising in a wholesome cognitive process, it becomes restrained. Regarding “good is by speech”: here too, active speech is obtained. With false speech, etc., arising along with it, that door becomes unrestrained; with abstinence from false speech, etc., it becomes restrained. Regarding “restraint by the mind”: here too, apart from the javana-mind, there is no covetousness, etc., with any other mind. But at the mind-door, by covetousness, etc., arising at the moment of javana, that door becomes unrestrained; with non-covetousness, etc., it becomes restrained. Regarding “good is everywhere”: restraint is good in all these doorways, such as the eye-door and so forth. By this much, eight doors of restraint and eight doors of non-restraint have been spoken of. A bhikkhu established in the eight doors of non-restraint is not freed from the suffering rooted in the entire cycle of existence. But one established in the doors of restraint is freed from all suffering rooted in the cycle. Therefore it was said: “A bhikkhu restrained everywhere is freed from all suffering.”

Desanāvasāne te pañca bhikkhū sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the teaching, those five bhikkhus were established in the fruit of stream-entry, and for the assembled congregation, the Dhamma teaching was also fruitful.

Pañcabhikkhuvatthu paṭhamaṃ.

The first story, the Story of the Five Monks, is concluded.

2. Haṃsaghātakabhikkhuvatthu

2. The Story of the Monk Who Killed a Goose

Hatthasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ haṃsaghātakaṃ bhikkhuṃ ārabbha kathesi.

While residing at Jetavana, the Teacher delivered this discourse beginning with the words, 'Hatthasaṃyato,' concerning a certain monk who killed a goose.

Sāvatthivāsino kira dve sahāyakā bhikkhūsu pabbajitvā laddhūpasampadā yebhuyyena ekato vicaranti. Te ekadivasaṃ aciravatiṃ gantvā nhatvā ātape tappamānā sāraṇīyakathaṃ kathentā aṭṭhaṃsu. Tasmiṃ khaṇe dve haṃsā ākāsena gacchanti. Atheko daharabhikkhu sakkharaṃ gahetvā ‘‘ekassa haṃsapotakassa akkhiṃ paharissāmī’’ti āha, itaro ‘‘na sakkhissāmī’’ti āha. Tiṭṭhatu imasmiṃ passe akkhi, parapasse akkhiṃ paharissāmīti. Idampi na sakkhissasiyevāti. ‘‘Tena hi upadhārehī’’ti dutiyaṃ sakkharaṃ gahetvā haṃsassa pacchābhāge khipi, haṃso sakkharasaddaṃ sutvā nivattitvā olokesi. Atha naṃ itaraṃ vaṭṭasakkharaṃ gahetvā parapasse akkhimhi paharitvā orimakkhinā nikkhāmesi. Haṃso viravanto parivattitvā tesaṃ pādamūleyeva pati. Tattha tattha ṭhitā bhikkhū disvā, ‘‘āvuso, buddhasāsane pabbajitvā ananucchavikaṃ vo kataṃ pāṇātipātaṃ karontehī’’ti vatvā te ādāya gantvā tathāgatassa dassesuṃ.

It is said that two friends, residents of Sāvatthī, went forth among the monks, received the higher ordination, and for the most part, traveled together. One day, they went to the Aciravatī River, bathed, and while warming themselves in the sun, they stood engaged in memorable conversation. At that moment, two geese were flying through the sky. Then, one young monk picked up a pebble and said, 'I will strike the eye of one of the young geese.' The other said, 'You will not be able.' 'Never mind the eye on this side, I will strike the eye on the other side.' 'You will not be able to do that either.' 'Well then, watch!' he said, and taking a second pebble, he threw it at the rear of the goose. Hearing the sound of the pebble, the goose turned and looked. Then, taking another round pebble, he struck it in the eye on the other side, causing it to exit through the eye on this side. The goose cried out, spun around, and fell right at their feet. Monks standing here and there saw this and said, 'Venerable sirs, having gone forth in the Buddha's Dispensation, you have done an improper thing by committing the destruction of life.' Taking those two, they went and presented them to the Tathāgata.

Satthā ‘‘saccaṃ kira tayā bhikkhu pāṇātipāto kato’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘bhikkhu kasmā evarūpe niyyānikasāsane pabbajitvā evamakāsi, porāṇakapaṇḍitā anuppanne buddhe agāramajjhe [Pg.361] vasamānā appamattakesupi ṭhānesu kukkuccaṃ kariṃsu, tvaṃ pana evarūpe buddhasāsane pabbajitvā kukkuccamattampi na akāsī’’ti vatvā tehi yācito atītaṃ āhari.

The Teacher asked, 'Monk, is it true, as it is said, that you have committed the destruction of life?' When he replied, 'It is true, Venerable Sir,' the Teacher said, 'Monk, why, having gone forth in such a liberating Dispensation, have you done such a thing? The wise of old, before the arising of a Buddha and while living the household life, felt scruples even in minor matters. But you, having gone forth in such a Buddha's Dispensation, did not feel even the slightest scruple.' Then, being requested by them, he related a story of the past.

Atīte kururaṭṭhe indapattanagare dhanañcaye rajjaṃ kārente bodhisatto tassa aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā anupubbena viññutaṃ patto takkasilāyaṃ sippāni uggahetvā pitarā uparajje patiṭṭhāpito aparabhāge pitu accayena rajjaṃ patvā dasa rājadhamme akopento kurudhamme vattittha. Kurudhammo nāma pañcasīlāni, tāni bodhisatto parisuddhāni katvā rakkhi. Yathā ca bodhisatto, evamassa mātā aggamahesī kaniṭṭhabhātā uparājā purohito brāhmaṇo rajjugāhako amacco sārathi seṭṭhi doṇamāpako mahāmatto dovāriko nagarasobhinī vaṇṇadāsīti evametesu ekādasasu janesu kurudhammaṃ rakkhantesu kaliṅgaraṭṭhe dantapuranagare kaliṅge rajjaṃ kārente tasmiṃ raṭṭhe devo na vassi. Mahāsattassa pana añjanasannibho nāma maṅgalahatthī mahāpuñño hoti. Raṭṭhavāsino ‘‘tasmiṃ ānīte devo vassissatī’’ti saññāya rañño ārocayiṃsu. Rājā tassa hatthissa ānayanatthāya brāhmaṇe pahiṇi. Te gantvā mahāsattaṃ hatthiṃ yāciṃsu. Satthā tesaṃ yācanakāraṇaṃ dassetuṃ āha –

In the past, when Dhanañcaya was ruling in the city of Indapatta in the Kuru country, the Bodhisatta took conception in the womb of his chief queen. In due course, he attained wisdom, and having learned the arts at Takkasilā, he was established in the position of viceroy by his father. Later, on the passing of his father, he attained the kingship and ruled according to the Kurudhamma, without violating the ten royal virtues. The Kurudhamma refers to the five precepts, and the Bodhisatta observed them, having made them pure. Just as the Bodhisatta observed them, so too did these eleven people: his mother, his chief queen, his younger brother the viceroy, the brahmin purohita, the rope-holding minister, the charioteer, the treasurer, the great minister who was the grain-measurer, the gatekeeper, and the city-beautifying courtesan Vaṇṇadāsī. While they were observing the Kurudhamma, in the city of Dantapura in the Kaliṅga country, where King Kaliṅga was ruling, no rain fell in that country. Now, the Great Being possessed a state elephant of great merit named Añjanasannibha. The inhabitants of the country, thinking, 'If that elephant is brought here, rain will fall,' informed their king. The king dispatched brahmins to bring the elephant. They went and requested the elephant from the Great Being. To show the reason for their request, the Teacher said:

‘‘Tava saddhañca sīlañca, viditvāna janādhipa;

Vaṇṇaṃ añjanavaṇṇena, kaliṅgasmiṃ nimimhase’’ti. (jā. 1.3.76) –

'O lord of men, having known your faith and virtue, we wish to lead to Kaliṅga the beautiful one, which has the color of dark collyrium.'

Imaṃ tikanipāte jātakaṃ kathesi. Hatthimhi pana ānītepi deve avassante ‘‘so rājā kurudhammaṃ rakkhati, tenassa raṭṭhe devo vassatī’’ti saññāya ‘‘yaṃ so kurudhammaṃ rakkhati, taṃ suvaṇṇapaṭṭe likhitvā ānethā’’ti puna kāliṅgo brāhmaṇe ca amacce ca pesesi. Tesu gantvā yācantesu rājānaṃ ādiṃ katvā sabbepi te attano attano sīlesu kiñci kukkuccamattaṃ katvā ‘‘aparisuddhaṃ no sīla’’nti paṭikkhipitvāpi ‘‘na ettāvatā sīlabhedo hotī’’ti tehi punappunaṃ yācitā attano attano sīlāni kathayiṃsu. Kāliṅgo suvaṇṇapaṭṭe likhāpetvā ābhataṃ [Pg.362] kurudhammaṃ disvāva samādāya sādhukaṃ pūresi. Tassa raṭṭhe devo pāvassi, raṭṭhaṃ khemaṃ subhikkhaṃ ahosi. Satthā imaṃ atītaṃ āharitvā –

He related this Jātaka in the Tikanipāta. However, even when the elephant was brought, rain did not fall. Thinking, 'That king observes the Kurudhamma; for that reason, rain falls in his country,' the King of Kaliṅga again sent brahmins and ministers, saying, 'Having written on a golden plate the Kurudhamma that he observes, bring it here.' When they went and made the request, all of them, beginning with the king, after feeling some slight scruple regarding their own virtue, at first refused, saying, 'Our virtue is not pure.' But when they were repeatedly requested by them, who said, 'A breach of virtue does not occur by this much,' they each related their own virtues. The King of Kaliṅga, upon seeing the Kurudhamma that was brought after being inscribed on a golden plate, undertook it and fulfilled it well. Rain fell in his country, and the country became safe and prosperous. The Teacher, having related this story of the past—

‘‘Gaṇikā uppalavaṇṇā, puṇṇo dovāriko tadā;

Rajjugāho ca kaccāno, doṇamāpako ca kolito.

The courtesan was Uppalavaṇṇā; the gatekeeper then was Puṇṇa; the rope-holder was Kaccāyana, and the grain-measurer was Kolita.

‘‘Sāriputto tadā seṭṭhī, anuruddho ca sārathī;

Brāhmaṇo kassapo thero, uparājānandapaṇḍito.

The treasurer then was Sāriputta, and the charioteer was Anuruddha; the brahmin was the Elder Kassapa, and the viceroy was the wise Ānanda.

‘‘Mahesī rāhulamātā, māyādevī janettikā;

Kururājā bodhisatto, evaṃ dhāretha jātaka’’nti. –

The chief queen was Rāhula's mother; the birth-giving mother was Māyādevī; the King of Kuru was the Bodhisatta. Thus should you remember the Jātaka.

Jātakaṃ samodhānetvā ‘‘bhikkhu evaṃ pubbepi paṇḍitā appamattakepi kukkucce uppanne attano sīlabhede āsaṅkaṃ kariṃsu, tvaṃ pana mādisassa buddhassa sāsane pabbajitvā pāṇātipātaṃ karonto atibhāriyaṃ kammamakāsi, bhikkhunā nāma hatthehi pādehi vācāya ca saṃyatena bhavitabba’’nti vatvā imaṃ gāthamāha –

Having connected the Jātaka, he said: 'Monk, thus in the past, the wise suspected a breach in their own virtue when even a minor scruple arose. But you, having gone forth in the Dispensation of a Buddha like me, have committed a very heavy deed by destroying life. A monk should indeed be restrained in hands, in feet, and in speech.' Having said this, he spoke this verse:

362.

362.

‘‘Hatthasaṃyato pādasaṃyato,Vācāsaṃyato saṃyatuttamo;

Ajjhattarato samāhito,Eko santusito tamāhu bhikkhu’’nti.

Restrained in hand, restrained in foot, restrained in speech, supremely restrained; delighting inwardly, composed, solitary, and content—him they call a monk.

Tattha hatthasaṃyatoti hatthakīḷāpanādīnaṃ vā hatthena paresaṃ paharaṇādīnaṃ vā abhāvena hatthasaṃyato. Dutiyapadepi eseva nayo. Vācāya pana musāvādādīnaṃ akaraṇato vācāya saṃyato. Saṃyatuttamoti saṃyatattabhāvo, kāyacalanasīsukkhipanabhamukavikārādīnaṃ akārakoti attho. Ajjhattaratoti gocarajjhattasaṅkhātāya kammaṭṭhānabhāvanāya rato. Samāhitoti suṭṭhu ṭhapito. Eko santusitoti ekavihārī hutvā suṭṭhu tusito vipassanācārato paṭṭhāya attano adhigamena tuṭṭhamānaso. Puthujjanakalyāṇakañhi ādiṃ katvā sabbepi sekhā attano adhigamena santussantīti santusitā, arahā pana ekantasantusitova. Taṃ sandhāyetaṃ vuttaṃ.

Herein, 'restrained in hand' means one is restrained in hand through the absence of playing games with the hands and so on, or of striking others with the hand and so on. This same method applies to the second term as well. As for by speech, one is restrained in speech by not committing false speech and the like. As for 'supremely restrained,' it means the state of being restrained in oneself; the meaning is that one does not perform bodily movements, shaking the head, knitting the brows, and other such distorted gestures. As for 'delighting inwardly,' it means delighting in the development of the meditation subject called the internal pasture. As for 'composed,' it means well-established. As for 'solitary and content,' it means, being one who dwells alone, one is well-pleased, with a mind gladdened by one's own attainment, beginning from the practice of insight. Indeed, beginning with the virtuous worldling, all trainees are content with their own attainment; thus they are called 'content.' The Arahant, however, is one who is completely content. With reference to him, this was said.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Haṃsaghātakabhikkhuvatthu dutiyaṃ.

The second story: The Monk Who Killed a Goose.

3. Kokālikavatthu

3. The Story of Kokālika

Yo [Pg.363] mukhasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto kokālikaṃ ārabbha kathesi. Vatthu ‘‘atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkamī’’ti sutte (saṃ. ni. 1.181; su. ni. kokālikasutta; a. ni. 10.89) āgatameva. Atthopissa aṭṭhakathāya vuttanayeneva veditabbo.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'One who is restrained in speech,' with reference to Kokālika. The story is just as it appears in the Sutta: “Then Kokālika the bhikkhu approached the Blessed One…” Its meaning should be understood in the very way stated in the commentary.

Kokālike pana padumaniraye uppanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘aho kokāliko bhikkhu attano mukhaṃ nissāya vināsaṃ patto, dve aggasāvake akkosantasseva hissa pathavī vivaraṃ adāsī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi kokāliko bhikkhu attano mukhameva nissāya naṭṭho’’ti vatvā tamatthaṃ sotukāmehi bhikkhūhi yācito tassa pakāsanatthaṃ atītaṃ āhari.

When Kokālika was reborn in the Paduma hell, a discussion arose in the Dhamma hall: “Alas, the bhikkhu Kokālika, relying on his own mouth, has come to ruin. Indeed, while he was reviling the two chief disciples, the earth gave him an opening.” The Teacher, having come, asked, “Bhikkhus, for what discussion are you now gathered together?” When it was said, “For this discussion,” he said, “Bhikkhus, not just now; in the past also, the bhikkhu Kokālika was ruined relying only on his own mouth.” Having said this, being requested by the bhikkhus who wished to hear that matter, he brought forth a story from the past in order to make it clear.

Atīte himavantapadese ekasmiṃ sare kacchapo vasati. Dve haṃsapotakā gocarāya carantā tena saddhiṃ vissāsaṃ katvā daḷhavissāsikā hutvā ekadivasaṃ kacchapaṃ pucchiṃsu – ‘‘samma, amhākaṃ himavante cittakūṭapabbatatale kañcanaguhāya vasanaṭṭhānaṃ, ramaṇiyo padeso, gacchissasi amhehi saddhi’’nti. ‘‘Samma, ahaṃ kathaṃ gamissāmī’’ti? ‘‘Mayaṃ taṃ nessāma, sace mukhaṃ rakkhituṃ sakkhissasī’’ti. ‘‘Rakkhissāmi, sammā gahetvā maṃ gacchathā’’ti. Te ‘‘sādhū’’ti vatvā ekaṃ daṇḍakaṃ kacchapena ḍaṃsāpetvā sayaṃ tassa ubho koṭiyo ḍaṃsitvā ākāsaṃ pakkhandiṃsu. Taṃ tathā haṃsehi nīyamānaṃ gāmadārakā disvā ‘‘dve haṃsā kacchapaṃ daṇḍena harantī’’ti āhaṃsu. Kacchapo ‘‘yadi maṃ sahāyakā nenti, tumhākaṃ ettha kiṃ hoti duṭṭhaceṭakā’’ti vattukāmo haṃsānaṃ sīghavegatāya bārāṇasinagare rājanivesanassa uparibhāgaṃ sampattakāle daṭṭhaṭṭhānato daṇḍakaṃ vissajjetvā ākāsaṅgaṇe patitvā dvedhā bhijji. Satthā imaṃ atītaṃ āharitvā –

In the past, in the Himalayan region, a tortoise lived in a certain lake. Two young swans, while wandering for food, became friendly with him and, having become firm friends, one day asked the tortoise: “Friend, our dwelling place in the Himalayas, at the foot of Mount Cittakūṭa, in a golden cave, is a delightful region. Will you go with us?” “Friends, how shall I go?” “We will take you, if you are able to guard your mouth.” “I will guard it. Take me and go.” They, saying, “Very well,” made the tortoise bite a stick, and they themselves, biting the two ends of it, flew into the sky. As he was being carried thus by the swans, village children saw them and said, “Two swans are carrying a tortoise with a stick!” The tortoise, wanting to say, “You wicked children! If my friends are carrying me, what is it to you?”—due to the swift speed of the swans, when they reached the space above the royal palace in Bārāṇasī, he let go of the stick from where he was biting it, fell in the palace courtyard, and split in two. The Teacher, having related this past event, said:

‘‘Avadhī [Pg.364] vata attānaṃ, kacchapo byāharaṃ giraṃ;

Suggahītasmiṃ kaṭṭhasmiṃ, vācāya sakiyāvadhī.

“Indeed, the tortoise, by uttering speech, killed himself; though the stick was well-grasped, with his own speech he killed himself.”

‘‘Etampi disvā naravīriyaseṭṭha,Vācaṃ pamuñce kusalaṃ nātivelaṃ;

Passasi bahubhāṇena, kacchapaṃ byasanaṃ gata’’nti. (jā. 1.2.129-130);

“Seeing this too, O best among men of vigor, one should utter skillful speech, not excessively. You see the tortoise who came to ruin through much speaking.”

Imaṃ dukanipāte bahubhāṇijātakaṃ vitthāretvā, ‘‘bhikkhave, bhikkhunā nāma mukhasaṃyatena samacārinā anuddhatena nibbutacittena bhavitabba’’nti vatvā imaṃ gāthamāha –

Having elaborated on this Bahubhāṇi Jātaka in the Book of Twos, he said, “Bhikkhus, a bhikkhu should be restrained in speech, of even conduct, not arrogant, and with a tranquil mind,” and then spoke this verse:

363.

363.

‘‘Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;

Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsita’’nti.

“The bhikkhu who is restrained in speech, speaks wisely, and is not arrogant, illuminates the meaning and the Dhamma; his speech is sweet.”

Tattha mukhasaṃyatoti dāsacaṇḍālādayopi ‘‘tvaṃ dujjāto, tvaṃ dussīlo’’tiādīnaṃ avacanatāya mukhena saṃyato. Mantabhāṇīti mantā vuccati paññā, tāya bhaṇanasīlo. Anuddhatoti nibbutacitto. Atthaṃ dhammañca dīpetīti bhāsitatthañceva desanādhammañca katheti. Madhuranti evarūpassa bhikkhuno bhāsitaṃ madhuraṃ nāma. Yo pana atthameva sampādeti, na pāḷiṃ, pāḷiṃyeva sampādeti, na atthaṃ, ubhayaṃ vā pana na sampādeti, tassa bhāsitaṃ madhuraṃ nāma na hotīti.

Herein, 'restrained in speech' means one is restrained by mouth through not saying even to slaves, outcasts, and others such things as, “You are low-born,” or “You are immoral.” As for 'speaks wisely,' wisdom is called 'mantā'; he is accustomed to speaking with that wisdom. As for 'not arrogant,' it means having a tranquil mind. As for 'illuminates the meaning and the Dhamma,' it means he speaks of both the meaning of what is said and the Dhamma of the teaching. As for 'sweet,' the speech of such a bhikkhu is called sweet. But as for one who accomplishes only the meaning and not the Pāli text, or accomplishes only the Pāḷi text and not the meaning, or accomplishes neither, his speech is not called sweet.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Kokālikavatthu tatiyaṃ.

The Story of Kokālika, the third.

4. Dhammārāmattheravatthu

4. The Story of the Elder Dhammārāma

Dhammārāmoti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammārāmattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse beginning with 'Dhammārāmo', with reference to the Elder Dhammārāma.

Satthārā kira ‘‘ito me catumāsaccayena parinibbānaṃ bhavissatī’’ti ārocite anekasahassā bhikkhū satthāraṃ parivāretvā vicariṃsu. Tattha puthujjanā [Pg.365] bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji. Sabbepi ‘‘kiṃ nu kho karissāmā’’ti vaggabandhanena vicaranti. Eko pana dhammārāmo nāma bhikkhu bhikkhūnaṃ santikaṃ na upasaṅkamati. Bhikkhūhi ‘‘kiṃ, āvuso’’ti vuccamāno paṭivacanampi adatvā ‘‘satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva vāyamitvā arahattaṃ pāpuṇissāmī’’ti ekakova viharanto satthārā desitaṃ dhammaṃ āvajjeti cinteti anussarati. Bhikkhū tathāgatassa ārocesuṃ – ‘‘bhante, dhammārāmassa tumhesu sinehamattampi natthi, ‘satthā kira parinibbāyissati, kiṃ nu kho karissāmā’ti amhehi saddhiṃ sammantanamattampi na karotī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ evaṃ karosī’’ti pucchi. ‘‘Saccaṃ, bhante’’ti. ‘‘Kiṃ kāraṇā’’ti? Tumhe kira catumāsaccayena parinibbāyissatha, ahañcamhi avītarāgo, tumhesu dharantesuyeva vāyamitvā arahattaṃ pāpuṇissāmīti tumhehi desitaṃ dhammaṃ āvajjāmi cintemi anussarāmīti.

It is said that when the Teacher announced, “Four months from now, my final passing away will occur,” many thousands of bhikkhus surrounded the Teacher and went about. Among them, the ordinary bhikkhus were unable to hold back their tears; for the Arahants, a sense of spiritual urgency arose. All of them went about in groups, thinking, “What indeed shall we do?” However, a certain bhikkhu named Dhammārāma did not approach the other bhikkhus. When asked by the bhikkhus, “What is it, friend?” he gave no reply, thinking thus: “It is said the Teacher will attain final Nibbāna in four months, and I am not yet free from passion. While the Teacher is still living, I will strive and attain Arahantship.” Dwelling all alone, he reflected on, pondered, and recollected the Dhamma taught by the Teacher. The bhikkhus reported this to the Tathāgata: “Venerable Sir, Dhammārāma has not even a bit of affection for you. He does not even consult with us, saying, ‘The Teacher will surely attain final Nibbāna. What indeed shall we do?’” The Teacher, having had him summoned, asked, “Is it true that you act in this way?” When he replied, “It is true, Venerable Sir,” the Teacher asked, “For what reason?” He replied, “You, Venerable Sir, will surely attain final Nibbāna in four months, and as for me, I am not yet free from passion. Thinking, ‘While you are still present, I will attain Arahantship,’ I reflect on, ponder, and recollect the Dhamma taught by you.”

Satthā ‘‘sādhu sādhū’’ti tassa sādhukāraṃ datvā, ‘‘bhikkhave, aññenāpi mayi sinehavantena bhikkhunā nāma dhammārāmasadiseneva bhavitabbaṃ. Na hi mayhaṃ mālāgandhādīhi pūjaṃ karontā mama pūjaṃ karonti nāma, dhammānudhammaṃ paṭipajjantāyeva pana maṃ pūjenti nāmā’’ti vatvā imaṃ gāthamāha –

The Teacher, saying, “Excellent, excellent!” gave his approval to him and said, “Bhikkhus, any other bhikkhu who has affection for me should indeed be like Dhammārāma. For those who honor me with flowers, perfumes, and so forth, are not truly called ones who honor me. But those who undertake the practice in accordance with the Dhamma, they are called ones who honor me.” Having said this, he spoke this verse:

364.

364.

‘‘Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyatī’’ti.

“A bhikkhu who has the Dhamma as his pleasure park, is fond of the Dhamma, repeatedly contemplates the Dhamma, and recollects the Dhamma, does not fall away from the good Dhamma.”

Tattha nivāsanaṭṭhena samathavipassanādhammo ārāmo assāti dhammārāmo. Tasmiṃyeva dhamme ratoti dhammarato. Tasseva dhammassa punappunaṃ vicintanatāya dhammaṃ anuvicintayaṃ, taṃ dhammaṃ āvajjento manasikarontoti attho. Anussaranti tameva dhammaṃ anussaranto. Saddhammāti evarūpo bhikkhu sattatiṃsabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyatīti attho.

Therein, `dhammārāmo`: because for that bhikkhu, in the sense of a dwelling place, there is a pleasure park which is the Dhamma of serenity and insight, he is called Dhammārāma. `Dhammarato`: because he is fond of that very Dhamma, he is called Dhammarata. `Dhammaṃ anuvicintayaṃ`: by repeatedly contemplating that very Dhamma, he reflects on it and pays attention to it; this is the meaning. `Anussaraṃ`: recollecting that very Dhamma. `Saddhammā na parihāyati`: the meaning is that such a bhikkhu does not fall away from the thirty-seven factors of enlightenment and the ninefold supramundane Dhamma.

Desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that bhikkhu was established in Arahantship, and the Dhamma discourse was also beneficial for those who had assembled.

Dhammārāmattheravatthu catutthaṃ.

The Story of the Elder Dhammārāma, the fourth.

5. Vipakkhasevakabhikkhuvatthu

5. The Story of the Bhikkhu who Associated with the Opposition

Salābhanti [Pg.366] imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ vipakkhasevakaṃ bhikkhuṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana monastery, delivered this Dhamma teaching beginning with 'Salābhaṃ', concerning a certain bhikkhu who associated with the opposition.

Tassa kireko devadattapakkhiko bhikkhu sahāyo ahosi. So taṃ bhikkhūhi saddhiṃ piṇḍāya caritvā katabhattakiccaṃ āgacchantaṃ disvā ‘‘kuhiṃ gatosī’’ti pucchi. ‘‘Asukaṭṭhānaṃ nāma piṇḍāya caritu’’nti. ‘‘Laddho te piṇḍapāto’’ti? ‘‘Āma, laddho’’ti. ‘‘Idha amhākaṃ mahālābhasakkāro, katipāhaṃ idheva hohī’’ti. So tassa vacanena katipāhaṃ tattha vasitvā sakaṭṭhānameva agamāsi. Atha naṃ bhikkhū ‘‘ayaṃ, bhante, devadattassa uppannalābhasakkāraṃ paribhuñjati, devadattassa pakkhiko eso’’ti tathāgatassa ārocesuṃ. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ evamakāsī’’ti pucchi. ‘‘Āma, bhante, ahaṃ tattha ekaṃ daharaṃ nissāya katipāhaṃ vasiṃ, na ca pana devadattassa laddhiṃ rocemī’’ti. Atha naṃ bhagavā ‘‘kiñcāpi tvaṃ laddhiṃ na rocesi, diṭṭhadiṭṭhakānaṃyeva pana laddhiṃ rocento viya vicarasi. Na tvaṃ idāneva evaṃ karosi, pubbepi evarūpoyevā’’ti vatvā ‘‘idāni tāva, bhante, amhehi sāmaṃ diṭṭho, pubbe panesa kesaṃ laddhiṃ rocento viya vicari, ācikkhatha no’’ti bhikkhūhi yācito atītaṃ āharitvā –

It is said that a certain monk who was a partisan of Devadatta was his friend. That friend, having gone for alms-round with the monks and finished his meal, saw that monk returning and asked, 'Where have you been?' 'To such-and-such a place to go for alms-round.' 'Did you receive almsfood?' 'Yes, I did.' 'Here we have great gain and honor; stay here for a few days.' At his word, he stayed there for a few days and then went back to his own place. Then the monks reported to the Tathāgata, 'Venerable Sir, this monk partakes of the gain and honor that has arisen for Devadatta; he is a partisan of Devadatta.' The Teacher had him summoned and asked, 'Is it true that you did this?' 'Yes, Venerable Sir. I stayed there for a few days relying on a certain young monk, but I do not approve of Devadatta's doctrine.' Then the Blessed One said to him, 'Although you do not approve of his doctrine, you wander about as if approving of the doctrine for those who see you. It is not only now that you do this; in the past, too, you were of just such a nature.' When he had said this, he was requested by the monks, 'Venerable Sir, now we have seen this for ourselves. But in the past, as if approving of whose doctrine did he wander about? Please tell us.' And having been requested by the monks, he brought forth a story of the past:

‘‘Purāṇacorāna vaco nisamma,Mahiḷāmukho pothayamanvacārī;

Susaññatānañhi vaco nisamma,Gajuttamo sabbaguṇesu aṭṭhā’’ti. (jā. 1.1.26) –

“Having heard the words of the thieves of old, Mahiḷāmukha went about striking; but having heard the words of the well-restrained, the supreme elephant was established in all virtues.”

Imaṃ mahiḷāmukhajātakaṃ vitthāretvā, ‘‘bhikkhave, bhikkhunā nāma sakalābheneva santuṭṭhena bhavitabbaṃ, paralābhaṃ patthetuṃ na vaṭṭati. Paralābhaṃ patthentassa hi jhānavipassanāmaggaphalesu ekadhammopi nuppajjati, sakalābhasantuṭṭhasseva pana jhānādīni uppajjantī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

Having elaborated on this Mahiḷāmukha Jātaka, he said: 'Monks, a monk should be content with his own gain; it is not proper to long for the gain of others. For one who longs for the gain of others, not even one state among jhāna, insight, path, and fruition arises. But for one who is content with his own gain, jhāna and so forth do arise.' Having said this, while teaching the Dhamma, he spoke these verses:

365.

365.

‘‘Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;

Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.

“One should not despise one's own gain, nor go about envying others. A monk who envies others does not attain concentration.

366.

366.

‘‘Appalābhopi [Pg.367] ce bhikkhu, salābhaṃ nātimaññati;

Taṃ ve devā pasaṃsanti, suddhājīviṃ atandita’’nti.

“If a monk, though his gain be little, does not despise his own gain, the gods indeed praise him, one of pure livelihood and unwearied.”

Tattha salābhanti attano uppajjanakalābhaṃ. Sapadānacārañhi parivajjetvā anesanāya jīvikaṃ kappento salābhaṃ atimaññati hīḷeti jigucchati nāma. Tasmā evaṃ akaraṇena salābhaṃ nātimaññeyya. Aññesaṃ pihayanti aññesaṃ lābhaṃ patthento na careyyāti attho. Samādhiṃ nādhigacchatīti aññesañhi lābhaṃ pihayanto tesaṃ cīvarādikaraṇe ussukkaṃ āpanno bhikkhu appanāsamādhiṃ vā upacārasamādhiṃ vā nādhigacchati. Salābhaṃ nātimaññatīti appalābhopi samāno uccanīcakule paṭipāṭiyā sapadānaṃ caranto bhikkhu salābhaṃ nātimaññati nāma. Taṃ veti taṃ evarūpaṃ bhikkhuṃ sārajīvitatāya suddhājīviṃ jaṅghabalaṃ nissāya jīvitakappanena akusītatāya atanditaṃ devā pasaṃsanti thomentīti attho.

Therein, 'one's own gain' means one's own gain that arises righteously. Indeed, one who, having avoided the practice of going on alms-round from house to house in order, makes a living through improper seeking, is said to despise, scorn, and loathe his own gain. Therefore, by not acting in such a way, one should not despise one's own gain. 'Nor go about envying others' means one should not go about longing for the gain of others. This is the meaning. 'Does not attain concentration': Indeed, a monk who, longing for the gain of others, becomes eager in the making of their robes and so forth, does not attain either absorption concentration or access concentration. 'Does not despise his own gain': A monk who, though his gain be little, goes on an uninterrupted alms-round in order among high and low families, is said not to despise his own gain. 'The gods indeed praise him': The gods praise and extol such a monk—one of pure livelihood due to a worthy life, unwearied due to not being lazy, making his living by relying on the strength of his shanks. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Vipakkhasevakabhikkhuvatthu pañcamaṃ.

The fifth story: that of the Monk Who Associated with the Opposition.

6. Pañcaggadāyakabrāhmaṇavatthu

6. The Story of the Brahmin Giver of the Five First Portions

Sabbasoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcaggadāyakaṃ nāma brāhmaṇaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this Dhamma discourse, which begins with the word 'Sabbaso,' concerning a brahmin named Pañcaggadāyaka.

So kira sasse khette ṭhitakāleyeva khettaggaṃ nāma deti, khalakāle khalaggaṃ nāma deti, khalabhaṇḍakāle khalabhaṇḍaggaṃ nāma deti, ukkhalikakāle kumbhaggaṃ nāma deti, pātiyaṃ vaḍḍhitakāle pātaggaṃ nāma detīti imāni pañca aggadānāni deti, sampattassa adatvā nāma na bhuñjati. Tenassa pañcaggadāyakotveva nāmaṃ ahosi. Satthā tassa ca brāhmaṇiyā cassa tiṇṇaṃ phalānaṃ upanissayaṃ disvā brāhmaṇassa bhojanavelāyaṃ gantvā dvāre aṭṭhāsi. Sopi dvārapamukhe antogehābhimukho nisīditvā bhuñjati, satthāraṃ dvāre ṭhitaṃ na passati. Brāhmaṇī pana taṃ parivisamānā satthāraṃ disvā cintesi – ‘‘ayaṃ brāhmaṇo pañcasu [Pg.368] ṭhānesu aggaṃ datvā bhuñjati, idāni ca samaṇo gotamo āgantvā dvāre ṭhito. Sace brāhmaṇo etaṃ disvā attano bhattaṃ haritvā dassati, punapāhaṃ pacituṃ na sakkhissāmī’’ti. Sā ‘‘evaṃ ayaṃ samaṇaṃ gotamaṃ na passissatī’’ti satthu piṭṭhiṃ datvā tassa pacchato taṃ paṭicchādentī onamitvā puṇṇacandaṃ pāṇinā paṭicchādentī viya aṭṭhāsi. Tathā ṭhitā eva ca pana ‘‘gato nu kho no’’ti satthāraṃ aḍḍhakkhikena olokesi. Satthā tattheva aṭṭhāsi. Brāhmaṇassa pana savanabhayena ‘‘aticchathā’’ti na vadeti, osakkitvā pana saṇikameva ‘‘aticchathā’’ti āha. Satthā ‘‘na gamissāmī’’ti sīsaṃ cālesi. Lokagarunā buddhena ‘‘na gamissāmī’’ti sīse cālite sā sandhāretuṃ asakkontī mahāhasitaṃ hasi. Tasmiṃ khaṇe satthā gehābhimukhaṃ obhāsaṃ muñci. Brāhmaṇopi piṭṭhiṃ datvā nisinnoyeva brāhmaṇiyā hasitasaddaṃ sutvā chabbaṇṇānañca rasmīnaṃ obhāsaṃ oloketvā satthāraṃ addasa. Buddhā hi nāma gāme vā araññe vā hetusampannānaṃ attānaṃ adassetvā na pakkamanti. Brāhmaṇopi satthāraṃ disvā, ‘‘bhoti nāsitomhi tayā, rājaputtaṃ āgantvā dvāre ṭhitaṃ mayhaṃ anācikkhantiyā bhāriyaṃ te kammaṃ kata’’nti vatvā aḍḍhabhuttaṃ bhojanapātiṃ ādāya satthu santikaṃ gantvā, ‘‘bho gotama, ahaṃ pañcasu ṭhānesu aggaṃ datvāva bhuñjāmi, ito ca me majjhe bhinditvā ekova bhattakoṭṭhāso bhutto, eko koṭṭhāso avasiṭṭho, paṭiggaṇhissasi me idaṃ bhatta’’nti. Satthā ‘‘na me tava ucchiṭṭhabhattena attho’’ti avatvā, ‘‘brāhmaṇa, aggampi mayhameva anucchavikaṃ, majjhe bhinditvā aḍḍhabhuttabhattampi, carimakabhattapiṇḍopi mayhameva anucchaviko. Mayañhi, brāhmaṇa, paradattūpajīvipetasadisā’’ti vatvā imaṃ gāthamāha –

It is said that this brahmin, when the crop was standing in the field, would give what is called the 'first of the field'; at the time of preparing the threshing floor, he would give the 'first of the threshing floor'; at the time of piling up the grain on the threshing floor, he would give the 'first of the pile'; at the time of cooking rice, he would give the 'first of the pot'; and at the time of serving rice into the bowl, he would give the 'first of the bowl.' Thus he would give these five 'first-portion' alms; he would not eat without first giving to anyone who arrived. Therefore, his name became Pañcaggadāyaka. The Teacher, seeing the strong supporting condition for the three fruits in both the brahmin and his wife, went to the brahmin's house at mealtime and stood at the door. The brahmin, however, was sitting at the entrance facing inside the house and eating; he did not see the Teacher standing at the door. But his wife, while serving him, saw the Teacher and thought: 'This brahmin eats only after giving the first portion in five instances. Now the ascetic Gotama has come and is standing at the door. If the brahmin sees him, he will take his own food and give it, and I will not be able to cook again.' Thinking, 'In this way he will not see the ascetic Gotama,' she stood behind her husband, concealing the Teacher from view, and bent down as if hiding the full moon with her hand. Standing thus, she glanced sideways at the Teacher, wondering if he had gone. The Teacher stood in that very spot. For fear of the brahmin hearing, she did not say, 'Please pass on,' but stepping back, she said softly, 'Please pass on.' The Teacher shook his head, indicating, 'I will not go.' When the Buddha, who is revered by the world, shook his head, she was unable to maintain her composure and burst into loud laughter. At that moment, the Teacher released a radiance towards the house. The brahmin, still sitting with his back turned, heard his wife's laughter, and seeing the radiance of the six-colored rays, he saw the Teacher. For Buddhas do not depart without revealing themselves to those endowed with the right conditions, whether in a village or a forest. Seeing the Teacher, the brahmin said, 'My lady, you have ruined me! A prince has come and is standing at the door, and you did not inform me. You have done a grievous deed!' Taking his half-eaten food bowl, he went to the Teacher and said, 'Venerable Gotama, I only eat after giving the first portion in five instances. From this bowl, having divided it in the middle, only one portion has been eaten; one portion remains. Will you accept this food from me?' The Teacher, without saying, 'I have no need of your leftover food,' said, 'Brahmin, the first portion is suitable for me, the half-eaten food after dividing it in the middle is also suitable, and the very last morsel of food is also suitable for me. For we, brahmin, are like petas who live on what is given by others.' Having said this, he spoke this verse:

‘‘Yadaggato majjhato sesato vā,Piṇḍaṃ labhetha paradattūpajīvī;

Nālaṃ thutuṃ nopi nipaccavādī,Taṃ vāpi dhīrā muni vedayantī’’ti. (su. ni. 219);

“One who lives on what is given by others, whatever alms-food they might obtain—whether from the first portion, from the middle, or from the remainder—is not one to praise it, nor to speak in disparagement. Such a one the wise call a sage.”

Brāhmaṇo taṃ sutvāva pasannacitto hutvā ‘‘aho acchariyaṃ, dīpasāmiko nāma rājaputto ‘na me tava ucchiṭṭhabhattena attho’ti avatvā evaṃ vakkhatī’’ti dvāre ṭhitakova satthāraṃ pañhaṃ pucchi – ‘‘bho gotama[Pg.369], tumhe attano sāvake bhikkhūti vadatha, kittāvatā bhikkhu nāma hotī’’ti. Satthā ‘‘kathaṃrūpā nu kho imassa dhammadesanā sappāyā’’ti upadhārento ‘‘ime dvepi janā kassapabuddhakāle ‘nāmarūpa’nti vadantānaṃ kathaṃ suṇiṃsu, nāmarūpaṃ avissajjitvāva nesaṃ dhammaṃ desetuṃ vaṭṭatī’’ti, ‘‘brāhmaṇa, nāme ca rūpe ca arajjanto asajjanto asocanto bhikkhu nāma hotī’’ti vatvā imaṃ gāthamāha –

Hearing this, the brahmin, with a mind full of faith, thought, 'How wonderful! The prince, lord of the four great islands, without saying, "I have no need of your leftover food," speaks in this way!' While still standing at the door, he asked the Teacher a question: 'Venerable Gotama, you call your disciples bhikkhus. By what measure is one called a bhikkhu?' The Teacher, considering, 'What kind of Dhamma discourse would be suitable for him?' reflected: 'These two people, during the time of Kassapa Buddha, heard the teaching concerning what is called "name-and-form." It is fitting to teach them the Dhamma without setting aside name-and-form.' He then said, 'Brahmin, one who is not impassioned towards, not attached to, and does not sorrow over name and form is called a bhikkhu.' Having said this, he spoke this verse:

367.

367.

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve bhikkhūti vuccatī’’ti.

He who has no sense of 'mine' with regard to all name-and-form, and does not grieve for what is non-existent, he, indeed, is called a bhikkhu.

Tattha sabbasoti sabbasmimpi vedanādīnaṃ catunnaṃ, rūpakkhandhassa cāti pañcannaṃ khandhānaṃ vasena pavatte nāmarūpe. Mamāyitanti yassa ahanti vā mamanti vā gāho natthi. Asatā ca na socatīti tasmiñca nāmarūpe khayavayaṃ patte ‘‘mama rūpaṃ khīṇaṃ…pe… mama viññāṇaṃ khīṇa’’nti na socati na vihaññati, ‘‘khayavayadhammaṃ me khīṇa’’nti passati. Sa veti so evarūpo vijjamānepi nāmarūpe mamāyitarahitopi asatāpi tena asocanto bhikkhūti vuccatīti attho.

Herein, 'in every way' refers to name-and-form that has arisen by way of the five aggregates: the four aggregates beginning with feeling, and the aggregate of form. 'Possessiveness' means one for whom there is no grasping as 'I' or 'mine.' 'And does not grieve for what is non-existent' means that when that name-and-form reaches destruction and passing away, one does not grieve or become distressed, thinking, 'My form has perished... my consciousness has perished.' Rather, one sees, 'That which is of a nature to be destroyed and pass away has been destroyed.' 'He, indeed' means: such a person, who is free from possessiveness towards name-and-form even while it exists, and who does not grieve over it when it is non-existent, is called a bhikkhu. This is the meaning.

Desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, both husband and wife were established in the fruit of non-returning. For the assembly that was present as well, the Dhamma discourse was beneficial.

Pañcaggadāyakabrāhmaṇavatthu chaṭṭhaṃ.

The sixth story, of the Brahmin Giver of the Five First Portions, is finished.

7. Sambahulabhikkhuvatthu

7. The Story of Many Bhikkhus

Mettāvihārīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma discourse beginning with 'Mettāvihārī,' concerning many bhikkhus.

Ekasmiñhi samaye āyasmante mahākaccāne avantijanapade kuraragharaṃ nissāya pavattapabbate viharante soṇo nāma koṭikaṇṇo upāsako therassa dhammakathāya pasīditvā therassa santike pabbajitukāmo [Pg.370] therena ‘‘dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariya’’nti vatvā dve vāre paṭikkhittopi pabbajjāya ativiya ussāhajāto tatiyavāre theraṃ yācitvā pabbajitvā appabhikkhukattā dakkhiṇāpathe tiṇṇaṃ vassānaṃ accayena laddhūpasampado satthāraṃ sammukhā daṭṭhukāmo hutvā upajjhāyaṃ āpucchitvā tena dinnaṃ sāsanaṃ gahetvā anupubbena jetavanaṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā ekagandhakuṭiyaṃyeva anuññātasenāsano bahudeva rattiṃ ajjhokāse vīthināmetvā rattibhāge gandhakuṭiṃ pavisitvā attano pattasenāsane taṃ rattibhāgaṃ vītināmetvā paccūsasamaye satthārā ajjhiṭṭho soḷasa aṭṭhakavaggikāni (su. ni. 772 ādayo) sabbāneva sarabhaññena abhaṇi. Athassa bhagavā sarabhaññapariyosāne abbhānumodento – ‘‘sādhu sādhu, bhikkhū’’ti sādhukāraṃ adāsi. Satthārā dinnasādhukāraṃ sutvā bhūmaṭṭhakadevā nāgā supaṇṇāti evaṃ yāva brahmalokā ekasādhukārameva ahosi.

Indeed, at one time, while the Venerable Mahākaccāna was dwelling at Pavatta mountain, relying on the city of Kuraraghara in the Avanti country, a lay follower named Soṇa Koṭikaṇṇa, having gained faith through the Elder’s Dhamma talk, desired to go forth in the presence of the Elder. The Elder told him, 'Soṇa, it is difficult to practice for life the noble conduct of eating only one meal and sleeping alone.' Though refused twice, he was extremely zealous for the going forth. On the third time, having requested the Elder, he went forth. Due to the scarcity of bhikkhus in the southern region, he received the higher ordination after the passing of three years. Desiring to see the Teacher face to face, he took leave of his preceptor, and taking the message given by him, he went in due course to Jetavana. Having paid homage to the Teacher and been greeted, a lodging was permitted for him by the Teacher in the very same fragrant hut. Having spent a great part of the night in the open, he entered the fragrant hut in the latter part of the night and spent that part of the night in the lodging that he had received. At dawn, being requested by the Teacher, he recited all sixteen discourses of the Aṭṭhakavagga with melodious recitation. Then, at the conclusion of the melodious recitation, the Blessed One, expressing his great approval, gave his acclaim, saying, 'Good, good, bhikkhu!' Hearing the acclaim given by the Teacher, the earth-dwelling devas, nāgas, and supaṇṇas—and so on up to the Brahmā world—there arose a single chorus of acclaim.

Tasmiṃ khaṇe jetavanato vīsayojanasatamatthake kuraragharanagare therassa mātu mahāupāsikāya gehe adhivatthā devatāpi mahantena saddena sādhukāramadāsi. Atha naṃ upāsikā āha – ‘‘ko esa sādhukāraṃ detī’’ti? Ahaṃ, bhaginīti. Kosi tvanti? Tava gehe adhivatthā, devatāti. Tvaṃ ito pubbe mayhaṃ sādhukāraṃ adatvā ajja kasmā desīti? Nāhaṃ tuyhaṃ sādhukāraṃ dammīti. Atha kassa te sādhukāro dinnoti? Tava puttassa koṭikaṇṇassa soṇattherassāti. Kiṃ me puttena katanti? Putto te ajja satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā dhammaṃ desesi, satthā tava puttassa dhammaṃ sutvā pasanno sādhukāramadāsi. Tenassa mayāpi sādhukāro dinno. Sammāsambuddhassa hi sādhukāraṃ sampaṭicchitvā bhūmaṭṭhakadeve ādiṃ katvā yāva brahmalokā ekasādhukārameva jātanti. Kiṃ pana, sāmi, mama puttena satthu dhammo kathito, satthārā mama puttassa kathitoti? Tava puttena satthu kathitoti. Evaṃ devatāya kathentiyāva upāsikāya pañcavaṇṇā pīti uppajjitvā sakalasarīraṃ phari.

At that moment, in the city of Kuraraghara, at a distance of one hundred and twenty yojanas from Jetavana, the deity dwelling in the house of the great lay female devotee, the elder's mother, also gave a great shout of acclaim. Then the lay devotee asked her, 'Who is this that gives acclaim?' 'It is I, sister.' 'Who are you?' 'The deity dwelling in your house.' 'You have never given me acclaim before; why do you give it today?' 'I am not giving acclaim to you.' 'Then to whom is your acclaim given?' 'To your son, the Elder Soṇa Koṭikaṇṇa.' 'What has my son done?' 'Today your son, having dwelt with the Teacher in the same fragrant hut, taught the Dhamma. The Teacher, pleased upon hearing your son’s Dhamma, gave his acclaim. Therefore, acclaim was also given to him by me. Indeed, upon receiving the acclaim of a Perfectly Enlightened One, beginning with the earth-dwelling devas up to the Brahmā world, a single chorus of acclaim arises.' 'But, my lord, did my son speak the Dhamma to the Teacher, or did the Teacher speak to my son?' 'Your son spoke to the Teacher.' As the deity was speaking thus, five-hued joy arose in the lay devotee and pervaded her entire body.

Athassā etadahosi – ‘‘sace me putto satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammaṃ kathetuṃ sakkhi, mayhampi kathetuṃ sakkhissatiyeva[Pg.371]. Puttassa āgatakāle dhammassavanaṃ kāretvā dhammakathaṃ suṇissāmī’’ti. Soṇattheropi kho satthārā sādhukāre dinne ‘‘ayaṃ me upajjhāyena dinnasāsanaṃ ārocetuṃ kālo’’ti bhagavantaṃ paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ ādiṃ katvā (mahāva. 259) pañca vare yācitvā katipāhaṃ satthu santikeyeva vasitvā ‘‘upajjhāyaṃ passissāmī’’ti satthāraṃ āpucchitvā jetavanā nikkhamitvā anupubbena upajjhāyassa santikaṃ agamāsi.

Then this thought occurred to her: 'If my son, having dwelt with the Teacher in the same fragrant hut, was able to teach the Dhamma to the Teacher, he will surely be able to teach it to me as well. When my son comes, I will arrange a Dhamma hearing and listen to his Dhamma talk.' The Elder Soṇa, too, when the Teacher gave his acclaim, thought, 'This is the time for me to announce the message given by my preceptor.' He requested five boons from the Blessed One, beginning with the higher ordination in the border regions by a chapter of five with a Vinaya-expert as the fifth. Having stayed for some days in the Teacher's presence, thinking, 'I shall see my preceptor,' he took leave of the Teacher, departed from Jetavana, and in due course went to the presence of his preceptor.

Thero punadivase taṃ ādāya piṇḍāya caranto mātu upāsikāya gehadvāraṃ agamāsi. Sāpi puttaṃ disvā tuṭṭhamānasā vanditvā sakkaccaṃ parivisitvā pucchi – ‘‘saccaṃ kira tvaṃ, tāta, satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammakathaṃ kathesī’’ti. ‘‘Upāsike, tuyhaṃ kena idaṃ kathita’’nti? ‘‘Tāta, imasmiṃ gehe adhivatthā devatā mahantena saddena sādhukāraṃ datvā mayā ‘ko eso’ti vutte ‘aha’nti vatvā evañca evañca kathesi. Taṃ sutvā mayhaṃ etadahosi – ‘sace me putto satthu dhammakathaṃ kathesi, mayhampi kathetuṃ sakkhissatī’ti. Atha naṃ āha – ‘tāta, yato tayā satthu sammukhā dhammo kathito, mayhampi kathetuṃ sakkhissasi eva. Asukadivase nāma dhammassavanaṃ kāretvā tava dhammaṃ suṇissāmi, tātā’’’ti. So adhivāsesi. Upāsikā bhikkhusaṅghassa dānaṃ datvā pūjaṃ katvā ‘‘puttassa me dhammakathaṃ suṇissāmī’’ti ekameva dāsiṃ geharakkhikaṃ ṭhapetvā sabbaṃ parijanaṃ ādāya antonagare dhammassavanatthāya kārite maṇḍape alaṅkatadhammāsanaṃ abhiruyha dhammaṃ desentassa puttassa dhammakathaṃ sotuṃ agamāsi.

On the next day, the preceptor, taking him along while wandering for alms, went to the door of the house of his mother, the lay devotee. She, too, seeing her son, was delighted in mind. Having paid homage and served him respectfully, she asked, 'Is it true, dear, that you, having dwelt with the Teacher in the same fragrant hut, taught a Dhamma talk to the Teacher?' 'Lay devotee, who told you this?' 'Dear, the deity dwelling in this house gave a great shout of acclaim, and when I asked, "Who is this?" replied, "It is I," and then told me thus and thus. Hearing that, this thought occurred to me: "If my son taught a Dhamma talk to the Teacher, he will be able to teach one to me as well."' Then she said to him, 'Dear, since you have spoken the Dhamma in the Teacher’s presence, you will surely be able to speak it to me, too. On such-and-such a day, I will arrange a Dhamma hearing and listen to your Dhamma, dear.' He consented. The lay devotee gave alms to the Sangha of bhikkhus and made offerings. Thinking, 'I will listen to my son’s Dhamma talk,' she stationed only a single female servant to guard the house and, taking all her attendants, went into the city to a pavilion that had been prepared for the purpose of hearing the Dhamma, in order to hear the Dhamma talk of her son as he taught the Dhamma, having ascended a decorated Dhamma-seat.

Tasmiṃ pana kāle navasatā corā tassā upāsikāya gehe otāraṃ olokentā vicaranti. Tassā pana gehaṃ sattahi pākārehi parikkhittaṃ sattadvārakoṭṭhakayuttaṃ, tattha tesu tesu ṭhānesu caṇḍasunakhe bandhitvā ṭhapayiṃsu. Antogehe chadanassa udakapātaṭṭhāne pana parikhaṃ khaṇitvā tipunā pūrayiṃsu. Taṃ divā ātapena vilīnaṃ pakkuthitaṃ viya tiṭṭhati, rattiṃ kaṭhinaṃ kakkhaḷaṃ hutvā tiṭṭhati. Tassānantarā mahantāni ayasaṅghāṭakāni nirantaraṃ bhūmiyaṃ odahiṃsu. Iti imañcārakkhaṃ upāsikāya ca antogehe ṭhitabhāvaṃ paṭicca te corā okāsaṃ alabhantā taṃ divasaṃ tassā gatabhāvaṃ ñatvā umaṅgaṃ bhinditvā tipuparikhāya [Pg.372] ca ayasaṅghāṭakānañca heṭṭhābhāgeneva gehaṃ pavisitvā corajeṭṭhakaṃ tassā santikaṃ pahiṇiṃsu ‘‘sace sā amhākaṃ idha paviṭṭhabhāvaṃ sutvā nivattitvā gehābhimukhī āgacchati, asinā naṃ paharitvā mārethā’’ti. So gantvā tassā santike aṭṭhāsi.

At that time, nine hundred thieves were wandering about, looking for an opportunity in that laywoman's house. Her house was surrounded by seven walls and had seven gatehouses. In various places, they had tied up fierce dogs and placed them as guards. Inside the house, at the place where water drips from the roof, they had dug a moat and filled it with lead. During the day, that lead, melted by the sun's heat, stood as if boiling; at night, it became hard and very rough. Next to it, they had continuously planted large iron spikes in the ground. Thus, on account of this protection and the laywoman's presence inside the house, those thieves could not get an opportunity. On that day, knowing that she had gone, they broke through a tunnel, entered the house from underneath the lead moat and the iron spikes, and sent the chief thief to her presence, saying, 'If she, having heard of our entry here, turns back and comes facing the house, strike her with a sword and kill her.' He went and stood in her presence.

Corāpi antogehe dīpaṃ jāletvā kahāpaṇagabbhadvāraṃ vivariṃsu. Sā dāsī core disvā upāsikāya santikaṃ gantvā, ‘‘ayye, bahū corā gehaṃ pavisitvā kahāpaṇagabbhadvāraṃ vivariṃsū’’ti ārocesi. ‘‘Corā attanā diṭṭhakahāpaṇe harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me dhammassa antarāyaṃ kari, gehaṃ gacchā’’ti taṃ pahiṇi. Corāpi kahāpaṇagabbhaṃ tucchaṃ katvā rajatagabbhaṃ vivariṃsu. Sā punapi gantvā tamatthaṃ ārocesi. Upāsikāpi ‘‘corā attanā icchitaṃ harantu, mā me antarāyaṃ karī’’ti puna taṃ pahiṇi. Corā rajatagabbhampi tucchaṃ katvā suvaṇṇagabbhaṃ vivariṃsu. Sā punapi gantvā upāsikāya tamatthaṃ ārocesi. Atha naṃ upāsikā āmantetvā, ‘‘bhoti je tvaṃ anekavāraṃ mama santikaṃ āgatā, ‘corā yathārucitaṃ harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me antarāyaṃ karī’ti mayā vuttāpi mama kathaṃ anādiyitvā punappunaṃ āgacchasiyeva. Sace idāni tvaṃ āgacchissasi, jānissāmi te kattabbaṃ, gehameva gacchā’’ti pahiṇi.

The thieves, inside the house, lit a lamp and opened the door to the coin vault. That female servant, seeing the thieves, went to the laywoman's presence and informed her, 'Madam, many thieves have entered the house and opened the door to the coin vault.' 'Let the thieves take whatever coins they see. I shall listen to my son's Dhamma talk. Do not create an obstacle to my listening to the Dhamma. Go to the house.' Saying thus, she sent her away. The thieves, having emptied the coin vault, opened the silver vault. She went again and informed her of that matter. The laywoman said, 'Let the thieves take what they desire. Do not create an obstacle for me,' and sent her away again. The thieves, having emptied the silver vault, opened the gold vault. She went again and informed the laywoman of that matter. Then the laywoman, addressing her, said, 'Woman, you have come to my presence many times. Although I have said, "Let the thieves take as they please; I shall listen to my son's Dhamma talk; do not create an obstacle for me," you do not heed my words and just keep coming again and again. If you come again now, I will know what must be done to you. Go only to the house.' Thus she sent her away.

Corajeṭṭhako tassā kathaṃ sutvā ‘‘evarūpāya itthiyā santakaṃ harantānaṃ asani patitvā matthakaṃ bhindeyyā’’ti corānaṃ santikaṃ gantvā ‘‘sīghaṃ upāsikāya santakaṃ paṭipākatikaṃ karothā’’ti āha. Te kahāpaṇehi kahāpaṇagabbhaṃ, rajatasuvaṇṇehi rajatasuvaṇṇagabbhe puna pūrayiṃsu. Dhammatā kiresā, yaṃ dhammo dhammacārinaṃ rakkhati. Tenevāha –

The chief thief, having heard her words, thought, 'For those who steal the property of such a woman, may a thunderbolt fall and split their heads.' He went to the thieves and said, 'Quickly, restore the laywoman's property to its original state.' They filled the coin vault with coins, and again filled the silver and gold vaults with silver and gold. This, it is said, is the nature of things: the Dhamma protects those who practice the Dhamma. Therefore, He said:

‘‘Dhammo have rakkhati dhammacāriṃ,Dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe,Na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303;

jā. 1.10.102);

The Dhamma, indeed, protects one who practices the Dhamma; the Dhamma, well-practiced, brings happiness. This is the benefit in the Dhamma well-practiced: one who practices the Dhamma does not go to a woeful state.

Corāpi gantvā dhammassavanaṭṭhāne aṭṭhaṃsu. Theropi dhammaṃ kathetvā vibhātāya rattiyā āsanā otari. Tasmiṃ khaṇe corajeṭṭhako upāsikāya [Pg.373] pādamūle nipajjitvā ‘‘khamāhi me, ayye’’ti āha. ‘‘Kiṃ idaṃ, tātā’’ti? ‘‘Ahañhi tumhesu āghātaṃ katvā tumhe māretukāmo aṭṭhāsi’’nti. ‘‘Tena hi te, tāta, khamāmī’’ti. Sesacorāpi tatheva vatvā, ‘‘tātā, khamāmī’’ti vutte āhaṃsu – ‘‘ayye, sace no khamatha, puttassa vo santike amhākaṃ pabbajjaṃ dāpethā’’ti. Sā puttaṃ vanditvā āha – ‘‘tāta, ime corā mama guṇesu tumhākañca dhammakathāya pasannā pabbajjaṃ yācanti, pabbājetha ne’’ti. Thero ‘‘sādhū’’ti vatvā tehi nivatthavatthānaṃ dasāni chindāpetvā tambamattikāya rajāpetvā te pabbājetvā sīlesu patiṭṭhāpesi. Upasampannakāle ca nesaṃ ekekassa visuṃ visuṃ kammaṭṭhānamadāsi. Te navasatā bhikkhū visuṃ visuṃ navasatakammaṭṭhānāni gahetvā ekaṃ pabbataṃ abhiruyha tassa tassa rukkhassa chāyāya nisīditvā samaṇadhammaṃ kariṃsu.

The thieves also went and stood in the place of listening to the Dhamma. The Elder, too, having given the Dhamma talk, descended from his seat as the night was dawning. At that moment, the chief thief, prostrating at the laywoman's feet, said, 'Forgive me, madam.' 'What is this, my dear?' 'Indeed, I, having harbored ill will towards you, stood with the intention of killing you.' 'In that case, my dear, I forgive you.' The remaining thieves also, having asked for forgiveness in the same way, when she said, 'My dears, I forgive you,' they said, 'Madam, if you forgive us, please have us given the going forth in the presence of your son.' She, having paid homage to her son, said, 'My dear son, these thieves, inspired by my virtues and your Dhamma talk, request the going forth. Please give them the going forth.' The Elder, saying 'Very well,' had the fringes of the cloths they were wearing cut off, had them dyed with red earth, gave them the going forth, and established them in the moral precepts. And at the time of their higher ordination, he gave a separate meditation subject to each one. Those nine hundred monks, having taken the nine hundred separate meditation subjects, ascended a mountain, and sitting in the shade of this or that tree, practiced the duties of an ascetic.

Satthā vīsayojanasatamatthake jetavanamahāvihāre nisinnova te bhikkhū oloketvā tesaṃ cariyavasena dhammadesanaṃ vavatthāpetvā obhāsaṃ pharitvā sammukhe nisīditvā kathento viya imā gāthā abhāsi –

The Teacher, while seated in the great Jetavana monastery, one hundred and twenty yojanas away, looked upon those monks, and determining the Dhamma teaching according to their dispositions, suffused them with light, and as if sitting and speaking in their very presence, uttered these verses:

368.

368.

‘‘Mettāvihārī yo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.

A monk who dwells in loving-kindness, serene in the Buddha’s dispensation, would attain the peaceful state, the bliss of the stilling of formations.

369.

369.

‘‘Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;

Chetvā rāgañca dosañca, tato nibbānamehisi.

O monk, bail out this boat! Bailed out, it will go lightly for you. Having cut off lust and hatred, you will then reach Nibbāna.

370.

370.

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati.

One should cut off five, one should abandon five, and one should further develop five. A monk who has gone beyond the five attachments is called 'one who has crossed the flood'.

371.

371.

‘‘Jhāya bhikkhu mā pamādo,Mā te kāmaguṇe ramessu cittaṃ;

Mā lohaguḷaṃ gilī pamatto,Mā kandī dukkhamidanti dayhamāno.

Meditate, O monk, and be not heedless! Do not let your mind delight in sensual pleasures. Being heedless, do not swallow a red-hot iron ball, lest, while burning, you cry out, 'This is suffering!'

372.

372.

‘‘Natthi [Pg.374] jhānaṃ apaññassa, paññā natthi ajhāyato;

Yamhi jhānañca paññā ca, sa ve nibbānasantike.

There is no jhāna for one without wisdom; there is no wisdom for one who does not practice jhāna. He in whom there are both jhāna and wisdom—he, indeed, is in the presence of Nibbāna.

373.

373.

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī ratī hoti, sammā dhammaṃ vipassato.

For a monk who has entered an empty dwelling, whose mind is tranquil, and who rightly discerns the Dhamma, there arises a delight that is more than human.

374.

374.

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.

Whenever one contemplates the arising and passing away of the aggregates, one obtains rapture and joy. That is the Deathless for those who know.

375.

375.

‘‘Tatrāyamādi bhavati, idha paññassa bhikkhuno;

Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.

Herein, this is the beginning for a wise monk: restraint of the sense faculties, contentment, and restraint in the Pātimokkha.

376.

376.

‘‘Mitte bhajassu kalyāṇe, suddhājīve atandite;

Paṭisanthāravutyassa, ācārakusalo siyā;

Tato pāmojjabahulo, dukkhassantaṃ karissatī’’ti.

Associate with good friends, of pure livelihood and diligent. Be of hospitable conduct and skilled in good conduct. Then, abundant in joy, you will make an end of suffering.

Tattha mettāvihārīti mettākammaṭṭhāne kammaṃ karontopi mettāvasena tikacatukkajjhāne nibbattetvā ṭhitopi mettāvihārīyeva nāma. Pasannoti yo pana buddhasāsane pasanno hoti, pasādaṃ rocetiyevāti attho. Padaṃ santanti nibbānassetaṃ nāmaṃ. Evarūpo hi bhikkhu santaṃ koṭṭhāsaṃ sabbasaṅkhārānaṃ upasantatāya saṅkhārūpasamaṃ, paramasukhatāya sukhanti laddhanāmaṃ nibbānaṃ adhigacchati, vindatiyevāti attho.

Herein, 'one who abides in loving-kindness' is the name for one who is practicing the meditation subject of loving-kindness, or one who, having produced the three-fold and four-fold jhānas by means of loving-kindness, abides therein. 'One who has faith' means one who has faith in the Buddha's Dispensation; the meaning is that one delights in faith. 'The peaceful state' is a name for Nibbāna. For such a monk attains, indeed finds, Nibbāna, which is the peaceful portion, and is called 'the stilling of formations' due to the pacification of all formations, and 'bliss' due to its supreme happiness.

Siñca bhikkhu imaṃ nāvanti bhikkhu imaṃ attabhāvasaṅkhātaṃ nāvaṃ micchāvitakkodakaṃ chaḍḍento siñca. Sittā te lahumessatīti yathā hi mahāsamudde udakasseva bharitā nāvā chiddāni pidahitvā udakassa sittatāya sittā sallahukā hutvā mahāsamudde anosīditvā sīghaṃ supaṭṭanaṃ gacchati, evaṃ tavāpi ayaṃ micchāvitakkodakabharitā attabhāvanāvā cakkhudvārādichiddāni saṃvarena pidahitvā uppannassa micchāvitakkodakassa sittatāya sittā sallahukā saṃsāravaṭṭe anosīditvā sīghaṃ nibbānaṃ gamissati. Chetvāti rāgadosabandhanāni chinda. Etāni hi chinditvā arahattappatto tato aparabhāge anupādisesanibbānameva ehisi, gamissasīti attho.

‘Monk, bail out this boat.’ Monk, bail out this boat, which is designated as your own being, by discarding the water of wrong thoughts. ‘Bailed out, it will be light for you.’ Just as in the great ocean a boat filled with water, its leaks having been plugged, becomes light by being bailed out, and without sinking in the great ocean, quickly reaches a good port; even so, this boat of your own being, filled with the water of wrong thoughts, its leaks such as the eye-door having been closed by restraint, being bailed out of the arisen water of wrong thoughts, will become light, and without sinking in the round of existence, will quickly go to Nibbāna. ‘Cut off’ means cut off the bonds of lust and hatred. For having cut these and attained Arahantship, you will thereafter come to, that is, you will go to, Nibbāna without remaining aggregates.

Pañca [Pg.375] chindeti heṭṭhāapāyasampāpakāni pañcorambhāgiyasaṃyojanāni pāde baddharajjuṃ puriso satthena viya heṭṭhāmaggattayena chindeyya. Pañca jaheti uparidevalokasampāpakāni pañcuddhambhāgiyasaṃyojanāni puriso gīvāya baddharajjukaṃ viya arahattamaggena jaheyya pajaheyya, chindeyyāti attho. Pañca cuttari bhāvayeti uddhambhāgiyasaṃyojanānaṃ pahānatthāya saddhādīni pañcindriyāni uttari bhāveyya. Pañcasaṅgātigoti evaṃ sante pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pañcasaṅgātigo bhikkhu oghatiṇṇoti vuccati, cattāro oghe tiṇṇoyevāti vuccatīti attho.

‘Cut off five’: one should cut off the five lower fetters which lead to the lower realms by means of the three lower paths, just as a person might cut off a rope tied to their foot with a weapon. ‘Abandon five’: one should abandon, should utterly abandon, the five higher fetters which lead to the upper deva worlds by means of the path of Arahantship, just as a person might a rope tied to their neck. ‘Develop five further’: for the sake of abandoning the higher fetters, one should further develop the five faculties beginning with faith. ‘Gone beyond the five attachments’: in this way, by transcending the five attachments of lust, hatred, delusion, conceit, and views, a monk is called ‘one who has gone beyond the five attachments,’ and is said to be ‘one who has crossed the flood’; the meaning is that one is said to have indeed crossed the four floods.

Jhāya bhikkhūti bhikkhu tvaṃ dvinnaṃ jhānānaṃ vasena jhāya ceva, kāyakammādīsu ca appamattavihāritāya mā pamajji. Ramessūti pañcavidhe ca kāmaguṇe te cittaṃ mā ramessu. Mā lohaguḷanti sativossaggalakkhaṇena hi pamādena pamattā niraye tattaṃ lohaguḷaṃ gilanti, tena taṃ vadāmi ‘‘mā pamatto hutvā lohaguḷaṃ gili, mā niraye ḍayhamāno ‘dukkhamida’nti kandī’’ti attho.

‘Meditate, O monk’: O monk, you should both meditate by means of the two kinds of jhāna and not be heedless, by dwelling diligently in bodily actions and so on. ‘Let not your mind delight’: do not let your mind delight in the five kinds of sensual pleasures. ‘Do not swallow the iron ball’: for those who are heedless, through heedlessness characterized by the lapse of mindfulness, swallow a heated iron ball in hell. Therefore I say to you: ‘Do not, being heedless, swallow the iron ball; do not, while burning in hell, cry out, “This is suffering!”’

Natthi jhānanti jhānuppādikāya vāyāmapaññāya apaññassa jhānaṃ nāma natthi. Paññā natthīti ajhāyantassa ‘‘samāhito bhikkhu yathābhūtaṃ jānāti passatī’’ti vuttalakkhaṇā paññā natthi. Yamhi jhānañca paññā cāti yamhi puggale idaṃ ubhayampi atthi, so nibbānassa santike ṭhitoyevāti attho.

‘There is no jhāna’: for one without wisdom, that is, for one without the wisdom born of effort that produces jhāna, there is no such thing as jhāna. ‘There is no wisdom’: for one who does not practice jhāna, there is no wisdom with the characteristic described as, ‘a concentrated monk knows and sees things as they really are.’ ‘In whom there are both jhāna and wisdom’: in whatever person both of these exist, the meaning is that they indeed stand in the presence of Nibbāna.

Suññāgāraṃ paviṭṭhassāti kismiñcideva vivittokāse kammaṭṭhānaṃ avijahitvā kammaṭṭhānamanasikārena nisinnassa. Santacittassāti nibbutacittassa. Sammāti hetunā kāraṇena dhammaṃ vipassantassa vipassanāsaṅkhātā amānusī rati aṭṭhasamāpattisaṅkhātā dibbāpi rati hoti uppajjatīti attho.

For one who has entered an empty dwelling: for one sitting in any secluded place, not having abandoned the meditation subject, with attention on the meditation subject. For one with a peaceful mind: with a calmed mind. For one who rightly sees the Dhamma with insight, a superhuman joy called insight arises, and also a divine joy called the eight attainments arises.

Yato yato sammasatīti aṭṭhatiṃsāya ārammaṇesu kammaṃ karonto yena yenākārena, purebhattādīsu vā kālesu yasmiṃ yasmiṃ attanā abhirucite kāle, abhirucite vā kammaṭṭhāne kammaṃ karonto sammasati. Udayabbayanti pañcannaṃ khandhānaṃ pañcavīsatiyā lakkhaṇehi udayaṃ[Pg.376], pañcavīsatiyā eva ca lakkhaṇehi vayaṃ. Pītipāmojjanti evaṃ khandhānaṃ udayabbayaṃ sammasanto dhammapītiṃ dhammapāmojjañca labhati. Amatanti taṃ sappaccaye nāmarūpe pākaṭe hutvā upaṭṭhahante uppannaṃ pītipāmojjaṃ amatanibbānasampāpakattā vijānataṃ paṇḍitānaṃ amatamevāti attho.

‘Whenever one contemplates’: a monk thoroughly comprehends while practicing the meditation subject in the thirty-eight objects, or at whatever time one prefers, such as before the meal, while practicing a preferred meditation subject. ‘Arising and passing away’: the arising of the five aggregates by means of twenty-five characteristics, and their passing away by means of those same twenty-five characteristics. ‘Rapture and joy’: thus contemplating the arising and passing away of the aggregates, one obtains delight in the Dhamma and joy in the Dhamma. ‘The Deathless’: that rapture and joy, which arises when conditioned mind-and-matter becomes manifest and present, because it leads to the attainment of the Deathless Nibbāna, is for the wise who know, truly the Deathless.

Tatrāyamādi bhavatīti tatra ayaṃ ādi, idaṃ pubbaṭṭhānaṃ hoti. Idha paññassāti imasmiṃ sāsane paṇḍitabhikkhuno. Idāni ‘‘taṃ ādī’’ti vuttaṃ pubbaṭṭhānaṃ dassento indriyaguttītiādimāha. Catupārisuddhisīlañhi pubbaṭṭhānaṃ nāma. Tattha indriyaguttīti indriyasaṃvaro. Santuṭṭhīti catupaccayasantoso. Tena ājīvapārisuddhi ceva paccayasannissitañca sīlaṃ kathitaṃ. Pātimokkheti pātimokkhasaṅkhāte jeṭṭhakasīle paripūrakāritā kathitā.

‘Therein, this is the beginning’: therein, this is the beginning; this is the preliminary foundation. ‘Here, for the wise’: for a wise monk in this Dispensation. Now, showing that which was called ‘the beginning’, the Blessed One said the words beginning with ‘restraint of the sense faculties’. For the fourfold purified virtue is called the preliminary foundation. Therein, ‘restraint of the sense faculties’ is the restraint of the sense faculties. ‘Contentment’ is contentment with the four requisites. By that, both the virtue of purity of livelihood and the virtue dependent on the requisites are spoken of. In ‘Pātimokkha’, the state of fulfilling the chief virtue called the Pātimokkha is spoken of.

Mitte bhajassu kalyāṇeti vissaṭṭhakammante apatirūpasahāye vajjetvā sādhujīvitāya suddhājīve jaṅghabalaṃ nissāya jīvikakappanāya akusīte atandite kalyāṇamitte bhajassu, sevassūti attho. Paṭisanthāravutyassāti āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa, paṭisanthārassa kārakā bhaveyyāti attho. Ācārakusaloti sīlampi ācāro, vattapaṭivattampi ācāro. Tattha kusalo siyā, cheko bhaveyyāti attho. Tato pāmojjabahuloti tato paṭisanthāravuttito ca ācārakosallato ca uppannena dhammapāmojjena pāmojjabahulo hutvā taṃ sakalassāpi vaṭṭadukkhassa antaṃ karissatīti attho.

‘Associate with good friends’: Having avoided those who have abandoned their meditation subject and unsuitable companions, for the sake of a virtuous life, in one of pure livelihood, relying on the strength of one's shins for making a livelihood, being not lazy, not idle, one should associate with, that is, attend upon, good friends. This is the meaning. ‘One should be of hospitable conduct’: By being endowed with a conduct of both material hospitality and Dhamma hospitality, one should have hospitable conduct; one should be a doer of hospitality. This is the meaning. ‘Skilled in conduct’: Virtue is conduct, and major and minor duties are also conduct. In that, one should be skilled; one should be clever. This is the meaning. ‘Then, abounding in joy’: Then, due to that hospitable conduct and skill in conduct, having become one of much joy through the Dhamma-joy that has arisen, he will make an end to all the suffering of the round of existence. This is the meaning.

Evaṃ satthārā desitāsu imāsu gāthāsu ekamekissāya gāthāya pariyosāne ekamekaṃ bhikkhusataṃ nisinnanisinnaṭṭhāneyeva saha paṭisambhidāhi arahattaṃ patvā vehāsaṃ abbhuggantvā sabbepi te bhikkhū ākāseneva vīsayojanasatikaṃ kantāraṃ atikkamitvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ vaṇṇentā thomentā pāde vandiṃsūti.

Thus, in these verses taught by the Teacher, at the conclusion of each and every verse, one hundred monks each, right in the very seats where they were sitting, attained Arahantship together with the analytical knowledges. Having risen up into the sky, all those monks crossed the difficult journey of one hundred and twenty yojanas through the sky itself. Praising and extolling the Tathāgata's body of golden hue, they paid homage at his feet.

Sambahulabhikkhuvatthu sattamaṃ.

The Story of Many Monks, the seventh.

8. Pañcasatabhikkhuvatthu

8. The Story of Five Hundred Monks

Vassikā [Pg.377] viya pupphānīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

The Teacher, while dwelling in Jetavana, delivered this Dhamma discourse beginning with 'Vassikā viya pupphāni' concerning five hundred monks.

Te kira satthu santike kammaṭṭhānaṃ gahetvā araññe samaṇadhammaṃ karontā pātova pupphitāni vassikapupphāni sāyaṃ vaṇṭato muccantāni disvā ‘‘pupphānaṃ vaṇṭehi muccanato mayaṃ paṭhamataraṃ rāgādīhi muccissāmā’’ti vāyamiṃsu. Satthā te bhikkhū oloketvā, ‘‘bhikkhave, bhikkhunā nāma vaṇṭato muccanapupphena viya dukkhato muccituṃ vāyamitabbamevā’’ti vatvā gandhakuṭiyaṃ nisinnova ālokaṃ pharitvā imaṃ gāthamāha –

It is said that those monks, having taken a meditation subject from the Teacher and while practicing the ascetic's duties in the forest, saw jasmine flowers that had bloomed in the morning being released from their stems in the evening. They strove, thinking, 'We shall be freed from passion and so forth even sooner than these flowers are released from their stems.' The Teacher, having observed those monks, said, 'Monks, a monk should indeed strive to be freed from suffering, like a flower that is released from its stem.' Having said this, while seated in the perfumed chamber, he suffused his radiance and spoke this verse:

377.

377.

‘‘Vassikā viya pupphāni, maddavāni pamuñcati;

Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo’’ti.

“As the jasmine sheds its withered flowers, so too, O monks, should you shed passion and hatred.”

Tattha vassikāti sumanā. Maddavānīti milātāni. Idaṃ vuttaṃ hoti – yathā vassikā hiyyo pupphitapupphāni punadivase purāṇabhūtāni muñcati, vaṇṭato vissajjeti, evaṃ tumhepi rāgādayo dose vippamuñcethāti.

Therein, 'vassikā' means the jasmine flower. 'Maddavāni' means withered. This is what is meant: Just as the jasmine plant sheds the flowers that bloomed yesterday, which have become old on the next day, releasing them from the stem, so too should you release the faults such as passion and so forth.

Desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti.

At the end of the discourse, all those monks were established in Arahantship.

Pañcasatabhikkhuvatthu aṭṭhamaṃ.

The Story of the Five Hundred Monks, the eighth.

9. Santakāyattheravatthu

9. The Story of the Elder Santakāya

Santakāyoti imaṃ dhammadesanaṃ satthā jetavane viharanto santakāyattheraṃ nāma ārabbha kathesi.

This Dhamma discourse beginning with 'Santakāyo,' the Teacher spoke while dwelling at Jetavana concerning the elder named Santakāya.

Tassa kira hatthapādakukkuccaṃ nāma nāhosi, kāyavijambhanarahito santaattabhāvova ahosi. So kira sīhayonito āgato thero. Sīhā kira ekadivasaṃ gocaraṃ gahetvā rajatasuvaṇṇamaṇipavāḷaguhānaṃ aññataraṃ pavisitvā manosilātale haritālacuṇṇesu sattāhaṃ nipajjitvā sattame divase uṭṭhāya nipannaṭṭhānaṃ oloketvā sace naṅguṭṭhassa vā kaṇṇānaṃ vā hatthapādānaṃ vā calitattā manosilāharitālacuṇṇānaṃ vippakiṇṇataṃ passanti, ‘‘na te idaṃ jātiyā vā gottassa vā patirūpa’’nti [Pg.378] puna sattāhaṃ nirāhārā nipajjanti, cuṇṇānaṃ pana vippakiṇṇabhāve asati ‘‘idaṃ te jātigottānaṃ anucchavika’’nti āsayā nikkhamitvā vijambhitvā disā anuviloketvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamanti. Evarūpāya sīhayoniyā āgato ayaṃ bhikkhu. Tassa kāyasamācāraṃ disvā bhikkhū satthu ārocesuṃ – ‘‘na no, bhante, santakāyattherasadiso bhikkhu diṭṭhapubbo. Imassa hi nisinnaṭṭhāne hatthacalanaṃ vā pādacalanaṃ vā kāyavijambhitā vā natthī’’ti. Taṃ sutvā satthā, ‘‘bhikkhave, bhikkhunā nāma santakāyattherena viya kāyādīhi upasanteneva bhavitabba’’nti vatvā imaṃ gāthamāha –

It is said that he had no fidgeting of the hands and feet; being free from bodily stretching, he remained perfectly composed. It is said that this elder came from a lion's lineage. Lions, it is said, after taking their food on a certain day, enter one of the caves of silver, gold, gems, or coral. They lie down for seven days on a slab of realgar amidst orpiment powder. On the seventh day, they rise and examine the place where they lay. If they see that the realgar and orpiment powder has been scattered by the movement of their tail, ears, or paws, they think, 'This is not suitable for our birth or lineage,' and they lie down again for seven days without eating. But if the powder remains undisturbed, they think, 'This is suitable for our birth and lineage,' and departing from their lair, they stretch, survey the directions, roar a lion's roar three times, and then set out for food. This monk came from such a lion's lineage. Seeing his bodily composure, the monks reported to the Teacher: 'Venerable sir, we have never before seen a monk like the Elder Santakāya. In the place where he is seated, there is no movement of hands or feet, nor any bodily stretching.' Hearing this, the Teacher said, 'Monks, a monk should indeed be tranquil in body and so forth, like the Elder Santakāya,' and then he spoke this verse:

378.

378.

‘‘Santakāyo santavāco, santavā susamāhito;

Vantalokāmiso bhikkhu, upasantoti vuccatī’’ti.

A bhikkhu with a peaceful body, peaceful speech, peaceful mind, and who is well-composed, one who has spewed out worldly allurements, is called 'one who is at peace'.

Tattha santakāyoti pāṇātipātādīnaṃ abhāvena santakāyo, musāvādādīnaṃ abhāvena santavāco, abhijjhādīnaṃ abhāvena santavā, kāyādīnaṃ tiṇṇampi suṭṭhu samāhitattā susamāhito, catūhi maggehi lokāmisassa vantatāya vantalokāmiso bhikkhu abbhantare rāgādīnaṃ upasantatāya upasantoti vuccatīti attho.

Herein, 'peaceful in body' means peaceful due to the absence of killing living beings and so forth; 'peaceful in speech' means peaceful due to the absence of false speech and so forth; 'peaceful in mind' means peaceful due to the absence of covetousness and so forth. 'Well-composed' means one is well-composed because the three—body and so forth—are thoroughly concentrated. 'A bhikkhu who has spewed out worldly allurements' is one who has done so by means of the four paths. He is called 'one at peace' because greed and so forth have been pacified within him; this is the meaning.

Desanāvasāne so thero arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that elder was established in arahantship, and the Dhamma discourse was beneficial to the assembled company as well.

Santakāyattheravatthu navamaṃ.

The Story of the Elder Santakāya, the Ninth.

10. Naṅgalakulattheravatthu

10. The Story of the Elder Naṅgalakula.

Attanā codayattānanti imaṃ dhammadesanaṃ satthā jetavane viharanto naṅgalakulattheraṃ ārabbha kathesi.

This Dhamma discourse beginning with, 'Exhort yourself by yourself,' the Teacher spoke while dwelling at Jetavana concerning the Elder Naṅgalakula.

Eko kira duggatamanusso paresaṃ bhatiṃ katvā jīvati, taṃ eko bhikkhu pilotikakhaṇḍanivatthaṃ naṅgalaṃ ukkhipitvā gacchantaṃ disvā evamāha – ‘‘kiṃ pana te evaṃ jīvanato pabbajituṃ na vara’’nti. Ko maṃ, bhante, evaṃ jīvantaṃ pabbājessatīti? Sace pabbajissasi, ahaṃ taṃ pabbājessāmīti. Sādhu bhante[Pg.379], sace maṃ pabbājessatha, pabbajissāmīti. Atha naṃ so thero jetavanaṃ netvā sahatthena, nhāpetvā māḷake ṭhapetvā pabbājetvā nivatthapilotikakhaṇḍena saddhiṃ naṅgalaṃ māḷakasīmāyameva rukkhasākhāyaṃ ṭhapāpesi. So upasampannakālepi naṅgalakulattherotveva paññāyi. So buddhānaṃ uppannalābhasakkāraṃ nissāya jīvanto ukkaṇṭhitvā ukkaṇṭhitaṃ vinodetuṃ asakkonto ‘‘na dāni saddhādeyyāni kāsāyāni paridahitvā gamissāmī’’ti taṃ rukkhamūlaṃ gantvā attanāva attānaṃ ovadi – ‘‘ahirika, nillajja, idaṃ nivāsetvā vibbhamitvā bhatiṃ katvā jīvitukāmo jāto’’ti. Tassevaṃ attānaṃ ovadantasseva cittaṃ tanukabhāvaṃ gataṃ. So nivattitvā puna katipāhaccayena ukkaṇṭhitvā tatheva attānaṃ ovadi, punassa cittaṃ nivatti. So imināva nīhārena ukkaṇṭhitaukkaṇṭhitakāle tattha gantvā attānaṃ ovadi. Atha naṃ bhikkhū tattha abhiṇhaṃ gacchantaṃ disvā, ‘‘āvuso, naṅgalatthera kasmā ettha gacchasī’’ti pucchiṃsu. So ‘‘ācariyassa santikaṃ gacchāmi, bhante’’ti vatvā katipāheneva arahattaṃ pāpuṇi.

It is said that a poor man made a living by working for hire. A bhikkhu saw him walking along, wearing a tattered rag and carrying a plow, and said: 'Would it not be better for you to go forth than to live like this?' 'Who, venerable sir, would give the going forth to someone living like me?' 'If you will go forth, I will give you the going forth.' 'Very well, venerable sir. If you will give me the going forth, I will go forth.' Then the elder took him to Jetavana, bathed him with his own hands, placed him outside the ordination hall, gave him the going forth, and had the plow, along with the tattered rag he had worn, placed on a tree branch just outside the Sīmā. Even after his higher ordination, he became known as the Elder Naṅgalakula. Living on the gain and honor that arose in the Buddha's Dispensation, he grew discontented. Unable to dispel his discontent, he thought, 'I will not go about wearing these saffron robes given in faith,' and went to the foot of that tree. There, he admonished himself: 'Shameless, impudent one! You have become desirous of wearing this rag, disrobing, and making a living by working for hire!' As he admonished himself in this way, his discontent subsided. He turned back, but after a few days, his discontent returned, and he again admonished himself in the same way. Once more, his mind was settled. By this very method, whenever he felt discontented, he would go there and admonish himself. Then the bhikkhus, noticing him going there frequently, asked: 'Friend, Elder Naṅgalakula, why do you go there?' He replied: 'I am going to my teacher, venerable sirs.' Within just a few days, he attained arahantship.

Bhikkhū tena saddhiṃ keḷiṃ karontā āhaṃsu – ‘‘āvuso naṅgalatthera, tava vicaraṇamaggo avaḷañjo viya jāto, ācariyassa santikaṃ na gacchasi maññe’’ti. Āma, bhante, mayaṃ saṃsagge sati agamimhā, idāni pana so saṃsaggo chinno, tena na gacchāmāti. Taṃ sutvā bhikkhū ‘‘esa abhūtaṃ vatvā aññaṃ byākarotī’’ti satthu tamatthaṃ ārocesuṃ. Satthā ‘‘āma, bhikkhave, mama putto attanāva attānaṃ codetvā pabbajitakiccassa matthakaṃ patto’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

The bhikkhus, joking with him, said: 'Friend, Elder Naṅgalakula, your path has become untrodden, it seems. We suppose you do not go to your teacher’s presence anymore.' He replied: 'Yes, venerable sirs. When there was an association, I went. But now that association has been severed, so I do not go.' Hearing this, the bhikkhus thought, 'He is making an untrue claim and declaring final knowledge,' and they reported the matter to the Teacher. The Teacher said: 'Yes, bhikkhus. My son, having exhorted himself by himself, has reached the pinnacle of the recluse’s duty.' And teaching the Dhamma, he spoke these verses:

379.

379.

‘‘Attanā codayattānaṃ, paṭimaṃsetha attanā;

So attagutto satimā, sukhaṃ bhikkhu vihāhisi.

Exhort yourself by yourself; examine yourself by yourself. Thus self-guarded and mindful, O bhikkhu, you will live happily.

380.

380.

‘‘Attā hi attano nātho, ko hi nātho paro siyā;

Attā hi attano gati;

Tasmā saṃyamamattānaṃ, assaṃ bhadraṃva vāṇijo’’ti.

Self is indeed one’s own protector; who else could be the protector? Self is indeed one’s own refuge. Therefore, restrain yourself as a merchant restrains a fine horse.

Tattha [Pg.380] codayattānanti attanāva attānaṃ codaya sāraya. Paṭimaṃsethāti attanāva attānaṃ parivīmaṃsatha. Soti so tvaṃ, bhikkhu, evaṃ sante attanāva guttatāya attagutto, upaṭṭhitasatitāya satimā hutvā sabbiriyāpathesu sukhaṃ viharissasīti attho.

Herein, 'exhort yourself' means you should admonish and remind yourself. 'Examine yourself' means you should thoroughly investigate yourself. 'So' refers to you, O bhikkhu. Thus, being self-guarded by being guarded by yourself, and being mindful with established mindfulness, you will dwell happily in all postures; this is the meaning.

Nāthoti avassayo patiṭṭhā. Ko hi nātho paroti yasmā parassa attabhāve patiṭṭhāya kusalaṃ vā katvā saggaparāyaṇena maggaṃ vā bhāvetvā sacchikataphalena bhavituṃ na sakkā, tasmā ko hi nāma paro nātho bhaveyyāti attho. Tasmāti yasmā attāva attano gati patiṭṭhā saraṇaṃ, tasmā yathā bhadraṃ assājānīyaṃ nissāya lābhaṃ patthayanto vāṇijo tassa visamaṭṭhānacāraṃ pacchinditvā divasassa tikkhattuṃ nahāpento bhojento saṃyameti paṭijaggati, evaṃ tvampi anuppannassa akusalassa uppādaṃ nivārento satisammosena uppannaṃ akusalaṃ pajahanto attānaṃ saṃyama gopaya, evaṃ sante paṭhamajjhānaṃ ādiṃ katvā lokiyalokuttaravisesaṃ adhigamissasīti attho.

'Protector' means a refuge, a support. 'Who else could be the protector?' means: since one cannot, by relying on another's existence, perform meritorious deeds with heaven as one's destination, or develop the path and realize its fruit, how could another possibly be a protector? This is the meaning. 'Therefore' is said because the self is one's own refuge, support, and destination. Therefore, just as a merchant, seeking profit from a fine thoroughbred horse, restrains and carefully tends to it, preventing it from wandering in rough places and bathing and feeding it three times a day—so too should you restrain and guard yourself, preventing the arising of unwholesome states that have not yet arisen and abandoning unwholesome states that have arisen through a lapse of mindfulness. By doing so, beginning with the first jhāna, you will attain the mundane and supramundane distinctions; this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Naṅgalakulattheravatthu dasamaṃ.

The Tenth Story: The Elder Naṅgalakula.

11. Vakkalittheravatthu

11. The Story of the Elder Vakkali.

Pāmojjabahuloti imaṃ dhammadesanaṃ satthā veḷuvane viharanto vakkalittheraṃ ārabbha kathesi.

This Dhamma discourse beginning with, 'Abounding in joy,' the Teacher spoke while dwelling at Veḷuvana concerning the Elder Vakkali.

So kirāyasmā sāvatthiyaṃ brāhmaṇakule nibbattitvā vayappatto piṇḍāya paviṭṭhaṃ tathāgataṃ disvā satthu sarīrasampattiṃ oloketvā sarīrasampattidassanena atitto ‘‘evāhaṃ niccakālaṃ tathāgataṃ daṭṭhuṃ labhissāmī’’ti satthu santike pabbajitvā yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito sajjhāyakammaṭṭhānamanasikārādīni pahāya satthāraṃ olokentova vicarati. Satthā tassa ñāṇaparipākaṃ āgamento kiñci avatvā ‘‘idānissa ñāṇaṃ paripākaṃ gata’’nti ñatvā ‘‘kiṃ te, vakkali, iminā [Pg.381] pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87) vatvā ovadi. So evaṃ ovaditopi satthu dassanaṃ pahāya neva aññattha gantuṃ sakkoti. Atha naṃ satthā ‘‘nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī’’ti upakaṭṭhāya vassūpanāyikāya rājagahaṃ gantvā vassūpanāyikadivase ‘‘apehi, vakkali, apehi, vakkalī’’ti paṇāmesi. So ‘‘na maṃ satthā ālapatī’’ti temāsaṃ satthu sammukhe ṭhātuṃ asakkonto ‘‘kiṃ mayhaṃ jīvitena, pabbatā attānaṃ pātessāmī’’ti gijjhakūṭaṃ abhiruhi.

It is said that this venerable one was born into a brahmin family in Sāvatthī. Having come of age, he saw the Tathāgata who had entered for alms. Looking upon the perfection of the Teacher’s body, and being insatiable with the sight of this bodily perfection, he thought, “In this way, I will be able to see the Tathāgata at all times.” He went forth in the Teacher’s presence, and standing in a place from where it was possible to see the One with Ten Powers, he abandoned recitation, the practice of meditation subjects, contemplation, and so on, and went about only looking at the Teacher. The Teacher, waiting for the maturing of his knowledge, said nothing. But now, knowing, “His knowledge has come to maturity,” he admonished him, saying: “What is it to you, Vakkali, to see this foul body? Indeed, Vakkali, one who sees the Dhamma, sees me. One who sees me, sees the Dhamma.” Even when admonished thus, he was unable to abandon the sight of the Teacher and go elsewhere. Then the Teacher, thinking, “This monk will not awaken without gaining a sense of spiritual urgency,” went to Rājagaha as the time for the rains residence was approaching, and on the day of entering the rains residence, he dismissed him, saying, “Go away, Vakkali! Go away, Vakkali!” Thinking, “The Teacher does not speak to me,” and being unable to stand in the Teacher’s presence for three months, he thought, “What is this life to me? I will hurl myself from the mountain,” and he ascended Gijjhakūṭa.

Satthā tassa kilamanabhāvaṃ ñatvā ‘‘ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā’’ti attānaṃ dassetuṃ obhāsaṃ muñci. Athassa satthu diṭṭhakālato paṭṭhāya tāvamahantopi soko pahīyi. Satthā sukkhataḷākaṃ oghena pūrento viya therassa balavapītipāmojjaṃ uppādetuṃ imaṃ gāthamāha –

The Teacher, knowing his state of weariness, thought, “This monk, not obtaining solace from my presence, might destroy the supporting condition for the paths and fruits.” To show himself, he released a radiant light. Then, for the elder, from the moment he saw the Teacher, even such great sorrow vanished. The Teacher, as if filling a dried-up lake with a flood, spoke this verse to cause strong joy and gladness to arise in the elder:

381.

381.

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti.

“A monk abounding in joy, confident in the Buddha’s teaching, would attain the peaceful state, the bliss of the stilling of formations.”

Tassattho – pakatiyāpi pāmojjabahulo bhikkhu buddhasāsane pasādaṃ roceti, so evaṃ pasanno buddhasāsane santaṃ padaṃ saṅkhārūpasamaṃ sukhanti laddhanāmaṃ nibbānaṃ adhigaccheyyāti. Imañca pana gāthaṃ vatvā satthā vakkalittherassa hatthaṃ pasāretvā –

The meaning of this is: A monk who is by nature full of joy and gladness delights in confidence in the Buddha’s teaching. Being thus confident in the Buddha’s teaching, he may attain Nibbāna, which has received the name ‘the peaceful state, the stilling of formations, bliss.’ Having spoken this verse, the Teacher extended his hand to the Elder Vakkali:

‘‘Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ uddharissāmi, paṅke sannaṃva kuñjaraṃ.

“Come, Vakkali, do not fear; behold the Tathāgata. I will lift you out, like a great elephant sunk in the mire.

‘‘Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva sūriyaṃ.

“Come, Vakkali, do not fear; behold the Tathāgata. I will release you, like the sun from the grasp of Rāhu.

‘‘Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva candima’’nti. –

“Come, Vakkali, do not fear; behold the Tathāgata. I will release you, like the moon from the grasp of Rāhu.”

Imā gāthā abhāsi. So ‘‘dasabalo me diṭṭho, ehīti ca avhānampi laddha’’nti balavapītiṃ uppādetvā ‘‘kuto nu kho gantabba’’nti gamanamaggaṃ apassanto dasabalassa sammukhe ākāse uppatitvā paṭhamapāde pabbate [Pg.382] ṭhiteyeva satthārā vuttagāthā āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ patvā tathāgataṃ vandamānova otaritvā satthu santike aṭṭhāsi. Atha naṃ satthā aparabhāge saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti.

He spoke these verses. Then, thinking, “I have seen the One with Ten Powers, and I have also received the invitation ‘Come!’” he generated strong joy. Not seeing a path to go, he rose into the sky in front of the One with Ten Powers. While his first foot was still on the mountain, reflecting on the verses spoken by the Teacher, right there in the sky he suppressed his joy and, attaining Arahantship together with the analytical knowledges, he descended while venerating the Tathāgata and stood in the Teacher’s presence. Then, at a later time, the Teacher placed him in the foremost position among those pre-eminent in faith.

Vakkalittheravatthu ekādasamaṃ.

The Eleventh Story: The Elder Vakkali.

12. Sumanasāmaṇeravatthu

12. The Story of the Novice Sumana

Yo haveti imaṃ dhammadesanaṃ satthā pubbārāme viharanto sumanasāmaṇeraṃ ārabbha kathesi. Tatrāyaṃ anupubbī kathā –

The Teacher, while dwelling at the Pubbārāma, spoke this discourse beginning with 'Yo have' concerning the novice Sumana. Herein is the sequential account:

Padumuttarabuddhakālasmiñhi eko kulaputto satthārā catuparisamajjhe ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ sampattiṃ patthayamāno satthāraṃ nimantetvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, ‘‘bhante, ahampi anāgate ekassa buddhassa sāsane dibbacakkhukānaṃ aggo bhaveyya’’nti patthanaṃ ṭhapesi. Satthā kappasatasahassaṃ olokento tassa patthanāya samijjhanabhāvaṃ viditvā ‘‘ito kappasatasahassamatthake gotamabuddhasāsane dibbacakkhukānaṃ aggo anuruddho nāma bhavissasī’’ti byākāsi. So taṃ byākaraṇaṃ sutvā sve pattabbaṃ viya taṃ sampattiṃ maññamāno parinibbute satthari bhikkhū dibbacakkhuparikammaṃ pucchitvā sattayojanikaṃ kañcanathūpaṃ parikkhipitvā anekāni dīparukkhasahassāni kāretvā dīpapūjaṃ katvā tato cuto devaloke nibbattitvā devamanussesu kappasatasahassāni saṃsaritvā imasmiṃ kappe bārāṇasiyaṃ daliddakule nibbatto sumanaseṭṭhiṃ nissāya tassa tiṇahārako hutvā jīvikaṃ kappesi. Annabhārotissa nāmaṃ ahosi. Sumanaseṭṭhīpi tasmiṃ nagare niccakālaṃ mahādānaṃ deti.

Indeed, during the time of the Buddha Padumuttara, a certain clansman saw the Teacher placing a monk in the foremost position among those with the divine eye in the midst of the fourfold assembly. Aspiring to that attainment, he invited the Teacher and for seven days gave great alms to the Sangha of monks headed by the Buddha, and made the aspiration: 'Venerable sir, may I too, in the future, in the dispensation of a Buddha, be the foremost among those with the divine eye.' The Teacher, looking ahead for a hundred thousand eons, and knowing that his aspiration would be fulfilled, declared: 'A hundred thousand eons from now, in the dispensation of the Buddha Gotama, you will become the foremost among those with the divine eye, by the name of Anuruddha.' Hearing that declaration, and regarding that attainment as if it were to be gained the next day, after the Teacher had attained Parinibbāna, he asked the monks about the preliminary practice for the divine eye. He had a golden stupa of seven yojanas surrounded by many thousands of lamp-trees made, and he made an offering of lamps. Passing away from there, he was reborn in the deva world. Having wandered among devas and humans for a hundred thousand eons, in this eon he was born into a poor family in Bārāṇasī. Depending on the merchant Sumana, he earned his living by becoming a grass-gatherer for him. His name was Annabhāra. The merchant Sumana also continually gave great alms in that city.

Athekadivasaṃ upariṭṭho nāma paccekabuddho gandhamādane nirodhasamāpattito vuṭṭhāya ‘‘kassa nu kho ajja anuggahaṃ karissāmī’’ti cintetvā ‘‘ajja mayā annabhārassa anuggahaṃ kātuṃ vaṭṭati, idāni ca so aṭavito tiṇaṃ ādāya gehaṃ āgamissatī’’ti ñatvā pattacīvaramādāya iddhiyā gantvā annabhārassa sammukhe paccuṭṭhāsi. Annabhāro taṃ tucchapattahatthaṃ disvā ‘‘api[Pg.383], bhante, bhikkhaṃ labhitthā’’ti pucchitvā ‘‘labhissāma mahāpuññā’’ti vutte ‘‘tena hi, bhante, thokaṃ āgamethā’’ti tiṇakājaṃ chaḍḍetvā vegena gehaṃ gantvā, ‘‘bhadde, mayhaṃ ṭhapitabhāgabhattaṃ atthi, natthī’’ti bhariyaṃ pucchitvā ‘‘atthi, sāmī’’ti vutte vegena paccāgantvā paccekabuddhassa pattaṃ ādāya ‘‘mayhaṃ dātukāmatāya sati deyyadhammo na hoti, deyyadhamme sati paṭiggāhakaṃ na labhāmi. Ajja pana me paṭiggāhako ca diṭṭho, deyyadhammo ca atthi, lābhā vata me’’ti gehaṃ gantvā bhattaṃ patte pakkhipāpetvā paccāharitvā paccekabuddhassa hatthe patiṭṭhapetvā –

Then one day, a Paccekabuddha named Upariṭṭha, having arisen from the attainment of cessation on Mount Gandhamādana, thought, 'Whom, indeed, shall I favor today?' and, knowing, 'Today it is fitting for me to favor Annabhāra, and he will now be coming home from the forest bringing grass,' he took his bowl and robe, went by means of psychic power, and stood before Annabhāra. Annabhāra, seeing him with an empty bowl in hand, asked, 'Venerable sir, have you obtained alms?' When it was said, 'We shall obtain it, O man of great merit,' he replied, 'In that case, venerable sir, please wait a moment.' Casting aside his bundle of grass, he went home quickly and asked his wife, 'My dear, is the portion of food set aside for me there, or not?' When she said, 'It is, master,' he quickly returned, took the Paccekabuddha’s bowl, and thought: 'When I have the desire to give, there is no gift to be given; when there is a gift to be given, I do not find a recipient. But today, a recipient has been seen by me, and there is a gift to be given. What a gain for me!' He went home, had the food placed in the bowl, brought it back, and placed it in the hands of the Paccekabuddha:

‘‘Iminā pana dānena, mā me dāliddiyaṃ ahu;

Natthīti vacanaṃ nāma, mā ahosi bhavābhave. –

'By this gift, may poverty not befall me; may I not even hear the word 'there is not' in any existence.'

Bhante evarūpā dujjīvitā mucceyyaṃ, natthīti padameva na suṇeyya’’nti patthanaṃ ṭhapesi. Paccekabuddho ‘‘evaṃ hotu mahāpuññā’’ti vatvā anumodanaṃ katvā pakkāmi.

'Venerable sir, may I be freed from such a difficult livelihood; may I not even hear the very word 'there is not',' he thus made his aspiration. The Paccekabuddha, saying, 'So be it, O man of great merit,' gave his appreciation and departed.

Sumanaseṭṭhinopi chatte adhivatthā devatā ‘‘aho dānaṃ paramadānaṃ, upariṭṭhe supatiṭṭhita’’nti vatvā tikkhattuṃ sādhukāramadāsi. Atha naṃ seṭṭhi ‘‘kiṃ maṃ ettakaṃ kālaṃ dānaṃ dadamānaṃ na passasī’’ti āha. Nāhaṃ tava dānaṃ ārabbha sādhukāraṃ demi, annabhārena pana upariṭṭhassa dinnapiṇḍapāte pasīditvā mayā esa sādhukāro pavattitoti. So ‘‘acchariyaṃ vata, bho, ahaṃ ettakaṃ kālaṃ dānaṃ dadanto devataṃ sādhukāraṃ dāpetuṃ nāsakkhiṃ, annabhāro maṃ nissāya jīvanto ekapiṇḍapāteneva sādhukāraṃ dāpesi, tassa dāne anucchavikaṃ katvā taṃ piṇḍapātaṃ mama santakaṃ karissāmī’’ti cintetvā taṃ pakkosāpetvā ‘‘ajja tayā kassaci kiñci dinna’’nti pucchi. ‘‘Āma, sāmi, upariṭṭhapaccekabuddhassa me ajja bhāgabhattaṃ dinna’’nti. ‘‘Handa, bho, kahāpaṇaṃ gahetvā etaṃ mayhaṃ piṇḍapātaṃ dehī’’ti? ‘‘Na demi, sāmī’’ti. So yāva sahassaṃ vaḍḍhesi, itaro sahassenāpi nādāsi. Atha naṃ ‘‘hotu, bho, yadi piṇḍapātaṃ na desi, sahassaṃ gahetvā pattiṃ me dehī’’ti āha. So ‘‘ayyena saddhiṃ mantetvā jānissāmī’’ti vegena paccekabuddhaṃ sampāpuṇitvā, ‘‘bhante sumanaseṭṭhi, sahassaṃ datvā tumhākaṃ piṇḍapāte pattiṃ yācati, kiṃ karomī’’ti pucchi.

The deity dwelling in the merchant Sumana's umbrella, saying, 'Ah, the gift, the supreme gift! It is well-established in Upariṭṭha!' gave acclamations of 'Sādhu' three times. Then the merchant said to her, 'Why do you not see me giving alms for so long a time?' 'I do not give acclamation on account of your gift. But, pleased with the alms-food given by Annabhāra to Upariṭṭha, this acclamation was uttered by me.' He thought, 'How wonderful! For so long a time I have been giving alms and have not been able to make the deity give acclamation. But Annabhāra, who makes his living depending on me, made her give acclamation with just a single portion of alms-food. I will make that alms-food my own by making a suitable offer for his gift.' Having had him summoned, he asked, 'Was anything given by you to anyone today?' 'Yes, master, today my portion of food was given to the Paccekabuddha Upariṭṭha.' 'Come now, sir, take a kahāpaṇa and give me that alms-food.' 'I will not give it, master.' He increased the offer up to a thousand, but the other would not give it even for a thousand. Then he said to him, 'So be it, sir. If you will not give the alms-food, take a thousand and give me a share of the merit.' He replied, 'I will find out after consulting with the noble one,' and quickly went to the Paccekabuddha and asked, 'Venerable sir, the merchant Sumana offers a thousand and asks for a share of the merit from the alms-food given to you. What should I do?'

Athassa [Pg.384] so upamaṃ āhari ‘‘seyyathāpi, paṇḍita, kulasatike gāme ekasmiṃ ghare dīpaṃ jāleyya, sesā attano telena vaṭṭiṃ temetvā jālāpetvā gaṇheyyuṃ, purimapadīpassa pabhā atthīti vattabbā natthī’’ti. Atirekatarā, bhante, pabhā hotīti. Evamevaṃ paṇḍita uḷuṅkayāgu vā hotu, kaṭacchubhikkhā vā, attano piṇḍapāte paresaṃ pattiṃ dentassa yattakānaṃ deti, tattakaṃ vaḍḍhati. Tvañhi ekameva piṇḍapātaṃ adāsi, seṭṭhissa pana pattiyā dinnāya dve piṇḍapātā honti eko tava, eko tassāti.

Then he offered him this simile: 'Suppose, wise man, in a village of a hundred families, someone were to light a lamp in one house, and the others, having soaked wicks in their own oil, were to go and light their lamps from it. Should it be said that the light of the first lamp is there, or that it is not?' 'Venerable sir, the light becomes even greater.' 'Even so, wise man, whether it be a ladleful of gruel or a spoonful of alms-food, for one who gives a share of his own alms-food to others, the merit increases according to how many he gives to. For you gave only one portion of alms-food, but when a share is given to the merchant, there become two portions of alms-food: one is yours, and one is his.'

So ‘‘sādhu, bhante’’ti taṃ abhivādetvā seṭṭhissa santikaṃ gantvā ‘‘gaṇha, sāmi, patti’’nti āha. Tena hi ime kahāpaṇe gaṇhāti. Nāhaṃ piṇḍapātaṃ vikkiṇāmi, saddhāya te pattiṃ dammīti. ‘‘Tvaṃ saddhāya desi, ahampi tava guṇe pūjemi, gaṇha, tāta, ito paṭṭhāya ca pana mā sahatthā kammamakāsi, vīthiyaṃ gharaṃ māpetvā vasa. Yena ca te attho hoti, sabbaṃ mama santikā gaṇhāhī’’ti āha. Nirodhā vuṭṭhitassa pana dinnapiṇḍapāto tadaheva vipākaṃ deti. Tasmā rājāpi taṃ pavattiṃ sutvā annabhāraṃ pakkosāpetvā pattiṃ gahetvā mahantaṃ bhogaṃ datvā tassa seṭṭhiṭṭhānaṃ dāpesi.

“Very well, venerable sir,” he said, and after paying homage to him, he went to the merchant and said, “Take, sir, a share of the merit.” “Well then, take these kahāpaṇas.” “I do not sell alms-food; I give you a share of the merit out of faith.” “You give out of faith, and I too honor your virtues. Take it, dear one. And from this day onwards, do not work with your own hands. Having had a house built on the street, live there. And whatever you need, take it all from me,” he said. For alms-food given to one who has arisen from cessation gives its fruit on that very day. Therefore, the king also, having heard of that event, had Annabhāra summoned, took a share of the merit, bestowed great wealth, and had the position of a merchant given to him.

So sumanaseṭṭhissa sahāyako hutvā yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare amitodanassa sakkassa gehe paṭisandhiṃ gaṇhi, anuruddhotissa nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā, satthu cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Ekadivasaṃ kira chasu khattiyesu pūve lakkhaṃ katvā guḷehi kīḷantesu anuruddho parājito pūvānaṃ atthāya mātu santikaṃ pahiṇi. Sā mahantaṃ suvaṇṇathālaṃ pūretvā pūve pesesi. Pūve khāditvā puna kīḷanto parājito tatheva pahiṇi. Evaṃ tikkhattuṃ pūvesu āhaṭesu catutthe vāre mātā ‘‘idāni pūvā natthī’’ti pahiṇi. Tassā vacanaṃ sutvā ‘‘natthī’’ti padassa asutapubbatāya ‘‘natthipūvā nāma idāni bhavissantī’’ti saññaṃ katvā ‘‘gaccha natthipūve āharā’’ti pesesi. Athassa [Pg.385] mātā ‘‘natthipūve kira, ayye, dethā’’ti vutte ‘‘mama puttena natthīti padaṃ na sutapubbaṃ, kathaṃ nu kho natthibhāvaṃ jānāpeyya’’nti suvaṇṇapātiṃ dhovitvā aparāya suvaṇṇapātiyā paṭikujjitvā ‘‘handa, tāta, imaṃ mama puttassa dehī’’ti pahiṇi. Tasmiṃ khaṇe nagarapariggāhikā devatā ‘‘amhākaṃ sāminā annabhārakāle upariṭṭhassa paccekabuddhassa bhāgabhattaṃ datvā ‘natthīti padameva na suṇeyya’nti patthanā nāma ṭhapitā. Sace mayaṃ tamatthaṃ ñatvā ajjhupekkheyyāma, muddhāpi no sattadhā phaleyyā’’ti cintetvā dibbapūvehi pātiṃ pūrayiṃsu. So puriso pātiṃ āharitvā tassa santike ṭhapetvā vivari. Tesaṃ gandho sakalanagaraṃ phari. Pūvo pana mukhe ṭhapitamattova sattarasaharaṇisahassāni pharitvā aṭṭhāsi.

Having become a friend of the merchant Sumana, he performed meritorious deeds for as long as he lived. Passing away from that existence, he was reborn in a deva world and, while wandering through the realms of devas and humans, during the appearance of this Buddha, he took rebirth in the city of Kapilavatthu, in the house of Amitodana the Sakyan. They gave him the name Anuruddha. He was the younger brother of Mahānāma the Sakyan and the son of the Teacher's paternal uncle; he was extremely delicate and of great merit. One day, it is said, while six princes were playing with balls, making cakes the wager, Anuruddha was defeated and sent to his mother's presence for cakes. She filled a large golden tray with cakes and sent them. Having eaten the cakes, he played again, was defeated, and sent for them in the same way. When cakes had been brought three times, on the fourth occasion, his mother sent word, saying, 'Now there are no cakes.' Hearing her words, because he had never before heard the word 'none,' he formed the perception, 'There must now be cakes named "none-cakes",' and sent a messenger, saying, 'Go, bring the "none-cakes".' Then, when it was said to his mother, 'Venerable lady, please give the "none-cakes",' she thought, 'My son has never heard the word "none." How can I make him understand the state of non-existence?' Having washed a golden bowl and covered it with another golden bowl, she sent it, saying, 'Here, dear one, give this to my son.' At that moment, the devas who guarded the city thought, 'When our master was Annabhāra, he gave a share of his meal to the Paccekabuddha Upariṭṭha and made the aspiration, "May I never even hear the word 'none'." If we, knowing this matter, were to remain indifferent, our heads would surely split into seven pieces.' Thinking thus, they filled the bowl with divine cakes. That man brought the bowl, placed it in his presence, and uncovered it. The fragrance of the cakes pervaded the entire city. As for the cake, as soon as it was placed in the mouth, it pervaded and settled in the seven thousand taste-bearing nerves.

Anuruddhopi cintesi – ‘‘na maṃ maññe ito pubbe mātā piyāyati. Na hi me aññadā tāya natthipūvā nāma pakkapubbā’’ti. So gantvā mātaraṃ evamāha – ‘‘amma, nāhaṃ tava piyo’’ti. Tāta, kiṃ vadesi, mama akkhīhipi hadayamaṃsatopi tvaṃ piyataroti. Sacāhaṃ, amma, tava piyo, kasmā mama pubbe evarūpe natthipūve nāma na adāsīti. Sā taṃ purisaṃ pucchi – ‘‘tāta, kiñci pātiyaṃ ahosī’’ti. Āma, ayye, pūvānaṃ pāti paripuṇṇā ahosi, na me evarūpā diṭṭhapubbāti. Sā cintesi – ‘‘putto me katapuñño, devatāhissa dibbapūvā pahitā bhavissantī’’ti. Sopi mātaraṃ āha – ‘‘amma, na mayā evarūpā pūvā khāditapubbā, ito paṭṭhāya me natthipūvameva paceyyāsī’’ti. Sā tato paṭṭhāya tena ‘‘pūve khāditukāmomhī’’ti vuttakāle suvaṇṇapātiṃ dhovitvā aññāya pātiyā paṭikujjitvā pahiṇati, devatā pātiṃ pūrenti. Evaṃ so agāramajjhe vasanto natthīti padassa atthaṃ ajānitvā dibbapūveyeva paribhuñji.

Anuruddha also thought: 'I think my mother did not love me before today. For on other days she has never before prepared for me cakes named "none-cakes".' He went to his mother and said, 'Mother, I am not dear to you.' 'Dear son, what are you saying? You are dearer to me than my own eyes and the flesh of my heart.' 'If I am dear to you, mother, why did you not give me such cakes named "none-cakes" before?' She asked that man, 'Dear one, was there anything in the bowl?' 'Yes, venerable lady, the bowl was full of cakes; I have never seen such cakes before.' She thought, 'My son has performed meritorious deeds; the devas must have sent him divine cakes.' He also said to his mother, 'Mother, I have never eaten such cakes before. From this day onwards, you should send me only the "none-cakes".' From that day onwards, when he said, 'I wish to eat cakes,' she would wash a golden bowl, cover it with another bowl, and send it. The devas would fill the bowl. Thus, while living in the midst of the household, not knowing the meaning of the word 'none,' he consumed only divine cakes.

Satthu pana parivāratthaṃ kulapaṭipāṭiyā sākiyakumāresu pabbajantesu mahānāmena sakkena, ‘‘tāta, amhākaṃ kulā koci pabbajito natthi, tayā vā pabbajitabbaṃ, mayā vā’’ti vutte so āha – ‘‘ahaṃ atisukhumālo pabbajituṃ na sakkhissāmī’’ti. Tena hi kammantaṃ uggaṇha, ahaṃ pabbajissāmīti. Ko esa kammanto nāmāti? So hi bhattassa uṭṭhānaṭṭhānampi na jānāti, kammantaṃ kimeva jānissati, tasmā evamāha. Ekadivasañhi [Pg.386] anuruddho bhaddiyo kimiloti tayo janā ‘‘bhattaṃ nāma kahaṃ uṭṭhātī’’ti mantayiṃsu. Tesu kimilo ‘‘koṭṭhesu uṭṭhātī’’ti āha. So kirekadivasaṃ vīhī koṭṭhamhi pakkhipante addasa, tasmā ‘‘koṭṭhe bhattaṃ uppajjatī’’ti saññāya evamāha. Atha naṃ bhaddiyo ‘‘tvaṃ na jānāsī’’ti vatvā ‘‘bhattaṃ nāma ukkhaliyaṃ uṭṭhātī’’ti āha. So kirekadivasaṃ ukkhalito bhattaṃ vaḍḍhente disvā ‘‘etthevetaṃ uppajjatī’’ti saññamakāsi, tasmā evamāha. Anuruddho te ubhopi ‘‘tumhe na jānāthā’’ti vatvā ‘‘bhattaṃ nāma ratanubbedhamakuḷāya mahāsuvaṇṇapātiyaṃ uṭṭhātī’’ti āha. Tena kira neva vīhiṃ koṭṭentā, na bhattaṃ pacantā diṭṭhapubbā, suvaṇṇapātiyaṃ vaḍḍhetvā purato ṭhapitabhattameva passati, tasmā ‘‘pātiyaṃyevetaṃ uppajjatī’’ti saññamakāsi, tasmā evamāha. Evaṃ bhattuṭṭhānaṭṭhānampi ajānanto mahāpuñño kulaputto kammante kiṃ jānissati.

Now, for the purpose of the Teacher’s retinue, when the Sākiya princes were going forth according to family lineage, the Sākiya Mahānāma said, 'My dear brother, from our family, no one has gone forth. Either you should go forth, or I should.' When this was said, he replied, 'I am extremely delicate; I will not be able to go forth.' 'In that case,' said Mahānāma, 'learn about work, and I will go forth.' 'What is this thing called work?' he asked. For he did not even know the place where rice originates; how then would he know about work? Therefore, he spoke thus. Indeed, one day, Anuruddha, Bhaddiya, and Kimila were discussing, 'Where does this thing called rice come from?' Among them, Kimila said, 'It comes from granaries.' For it is said that he had once seen paddy being poured into a granary, and so, with the perception that rice arises in granaries, he spoke thus. Then Bhaddiya, saying to him, 'You do not know,' said, 'This thing called rice arises in a cooking pot.' For it is said that he had once seen rice being served from a pot, and so, he formed the perception that it arose right there and spoke thus. Anuruddha then told them both, 'You do not know,' and said, 'This thing called rice arises in a great golden bowl with a jeweled lid.' For it is said that he had never seen paddy being pounded or rice being cooked, but only saw the rice served in a golden bowl placed before him. Therefore, he formed the perception that it arose in the bowl itself, and spoke thus. Thus, how could this son of a noble family, of great merit, who did not even know the place where rice originates, know about work?

So ‘‘ehi kho te, anuruddha, gharāvāsatthaṃ anusāsissāmi, paṭhamaṃ khettaṃ kasāpetabba’’ntiādinā nayena bhātarā vuttānaṃ kammantānaṃ apariyantabhāvaṃ sutvā ‘‘na me gharāvāsena attho’’ti mātaraṃ āpucchitvā bhaddiyapamukhehi pañcahi sākiyakumārehi saddhiṃ nikkhamitvā anupiyambavane satthāraṃ upasaṅkamitvā pabbaji. Pabbajitvā ca pana sammāpaṭipadaṃ paṭipanno anupubbena tisso vijjā sacchikatvā dibbena cakkhunā ekāsane nisinnova hatthatale ṭhapitaāmalakāni viya sahassalokadhātuyo olokanasamattho hutvā –

His brother said, 'Come, Anuruddha, I will instruct you for the sake of household life. First, the field must be plowed.' Hearing from his brother, in this manner, about the endless nature of such work, he concluded, 'Household life holds no purpose for me.' After taking leave of his mother, he departed with five Sākiya princes, with Bhaddiya as their chief. He approached the Teacher in the Anupiya mango grove and received the going forth. After going forth, and having undertaken the right path of practice, he gradually realized the three higher knowledges. With his divine eye, while seated in a single posture, he became capable of surveying the thousandfold world-systems as if they were āmalaka fruits placed in the palm of his hand.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Tevijjo iddhipattomhi, kataṃ buddhassa sāsana’’nti. (theragā. 332, 562) –

I know my former abodes, the divine eye is purified; I possess the three higher knowledges and have attained psychic power; the Buddha's teaching has been fulfilled.

Udānaṃ udānetvā ‘‘kiṃ nu kho me katvā ayaṃ sampatti laddhā’’ti olokento ‘‘padumuttarapādamūle patthanaṃ ṭhapesi’’nti ñatvā puna ‘‘saṃsāre saṃsaranto asukasmiṃ nāma kāle bārāṇasiyaṃ sumanaseṭṭhiṃ nissāya jīvanto annabhāro nāma ahosi’’ntipi ñatvā –

Having uttered this inspired utterance, he reflected, 'By what action did I attain this accomplishment?' Looking back, he understood, 'I made an aspiration at the feet of the Buddha Padumuttara.' Then, realizing further, 'While wandering in saṃsāra, at a certain time in Bārāṇasī, I lived in dependence on the merchant Sumana and was a poor man named Annabhāra.'

‘‘Annabhāro pure āsiṃ, daliddo tiṇahārako;

Piṇḍapāto mayā dinno, upariṭṭhassa tādino’’ti. –

Formerly, I was Annabhāra, a poor grass-carrier. An alms-meal was given by me to the Paccekabuddha Upariṭṭha, the steadfast one.

Āha[Pg.387]. Athassa etadahosi – ‘‘yo so tadā mayā upariṭṭhassa dinnapiṇḍapātato kahāpaṇe datvā pattiṃ aggahesi, mama sahāyako sumanaseṭṭhi kahaṃ nu kho so etarahi nibbatto’’ti. Atha naṃ ‘‘viñjhāṭaviyaṃ pabbatapāde muṇḍanigamo nāma atthi, tattha mahāmuṇḍassa nāma upāsakassa mahāsumano cūḷasumanoti dve puttā, tesu so cūḷasumano hutvā nibbatto’’ti addasa. Disvā ca pana cintesi – ‘‘atthi nu kho tattha mayi gate upakāro, natthī’’ti. So upadhārento idaṃ addasa ‘‘so tattha mayi gate sattavassikova nikkhamitvā pabbajissati, khuraggeyeva ca arahattaṃ pāpuṇissatī’’ti. Disvā ca pana upakaṭṭhe antovasse ākāsena gantvā gāmadvāre otari. Mahāmuṇḍo pana upāsako therassa pubbepi vissāsiko eva. So theraṃ piṇḍapātakāle cīvaraṃ pārupantaṃ disvā puttaṃ mahāsumanaṃ āha – ‘‘tāta, ayyo, me anuruddhatthero āgato, yāvassa añño koci pattaṃ na gaṇhāti, tāvassa gantvā pattaṃ gaṇha, ahaṃ āsanaṃ paññāpessāmī’’ti. So tathā akāsi. Upāsako theraṃ antonivesane sakkaccaṃ parivisitvā temāsaṃ vasanatthāya paṭiññaṃ gaṇhi, theropi adhivāsesi.

He spoke thus. Then this thought occurred to him: 'That friend of mine, the merchant Sumanaseṭṭhi, who at that time gave a coin and took a share of the merit from the alms-food I had given to the Paccekabuddha Upariṭṭha—where has he been reborn now?' Then he saw: 'There is a village named Muṇḍanigama at the foot of a mountain in the Viñjhāṭavi forest. There, a lay devotee named Mahāmuṇḍa has two sons, Mahāsumana and Cūḷasumana. He has been reborn as Cūḷasumana.' Having seen this, he pondered: 'If I go there, will there be any benefit, or not?' Reflecting further, he saw this: 'If I go there, he will go forth from home at the age of seven and attain Arahantship at the very moment the razor touches his head.' Having seen this, with the rains-retreat approaching, he traveled through the sky and descended at the village gate. Now, the lay devotee Mahāmuṇḍa had been a devoted follower of the elder even before. Seeing the elder putting on his robe at the time for the alms-round, he said to his son Mahāsumana: 'My dear son, my revered Anuruddha Thera has arrived. Go and take his bowl before anyone else does. I will prepare a seat.' The son did so. The lay devotee respectfully served the elder inside his house and obtained his promise to stay for the three months of the rains-retreat. The elder consented.

Atha naṃ ekadivasaṃ paṭijagganto viya temāsaṃ paṭijaggitvā mahāpavāraṇāya ticīvarañceva guḷatelataṇḍulādīni ca āharitvā therassa pādamūle ṭhapetvā ‘‘gaṇhatha, bhante’’ti āha. ‘‘Alaṃ, upāsaka, na me iminā attho’’ti. ‘‘Tena hi, bhante, vassāvāsikalābho nāmesa, gaṇhatha na’’nti? ‘‘Na gaṇhāmi, upāsakā’’ti. ‘‘Kimatthaṃ na gaṇhatha, bhante’’ti? ‘‘Mayhaṃ santike kappiyakārako sāmaṇeropi natthī’’ti. ‘‘Tena hi, bhante, mama putto mahāsumano sāmaṇero bhavissatī’’ti. ‘‘Na me, upāsaka, mahāsumanenattho’’ti. ‘‘Tena hi, bhante, cūḷasumanaṃ pabbājethā’’ti. Thero ‘‘sādhū’’ti sampaṭicchitvā cūḷasumanaṃ pabbājesi. So khuraggeyeva arahattaṃ pāpuṇi. Thero tena saddhiṃ aḍḍhamāsamattaṃ tattheva vasitvā ‘‘satthāraṃ passissāmī’’ti tassa ñātake āpucchitvā ākāseneva gantvā himavantapadese araññakuṭikāya otari.

Then, having attended to him for three months as if it were a single day, on the day of the great Pavāraṇā, he brought the triple robe and items such as molasses, oil, and rice, placed them at the elder’s feet, and said, “Please accept this, venerable sir.” “Enough, lay devotee, I have no need of these things.” “Then, venerable sir, this is called the gain from the rains-residence. Please accept it.” “I do not accept it, lay devotee.” “Why do you not accept it, venerable sir?” “I do not have a novice to serve as a steward in my presence.” “In that case, venerable sir, my son Mahāsumana will become a novice.” “I have no need for Mahāsumana, lay devotee.” “Then, venerable sir, please give the going forth to Cūḷasumana.” The elder consented with “Very well” and gave the going forth to Cūḷasumana. He attained Arahantship at the very moment the razor touched his head. The elder stayed there with him for about half a month, then, thinking, 'I shall see the Teacher,' he took leave of the boy's relatives, traveled through the air, and descended at a forest dwelling in the Himalayan region.

Thero pana pakatiyāpi āraddhavīriyo, tassa tattha pubbarattāpararattaṃ caṅkamantassa udaravāto samuṭṭhahi. Atha naṃ kilantarūpaṃ disvā sāmaṇero pucchi – ‘‘bhante, kiṃ vo rujjatī’’ti? ‘‘Udaravāto me samuṭṭhito’’ti[Pg.388]. ‘‘Aññadāpi samuṭṭhitapubbo, bhante’’ti? ‘‘Āmāvuso’’ti. ‘‘Kena phāsukaṃ hoti, bhante’’ti? ‘‘Anotattato pānīye laddhe phāsukaṃ hoti, āvuso’’ti. ‘‘Tena hi, bhante, āharāmī’’ti. ‘‘Sakkhissasi sāmaṇerā’’ti? ‘‘Āma, bhante’’ti. Tena hi anotatte pannago nāma nāgarājā maṃ jānāti, tassa ācikkhitvā bhesajjatthāya ekaṃ pānīyavārakaṃ āharāti. So sādhūti upajjhāyaṃ vanditvā vehāsaṃ abbhuggantvā pañcayojanasataṃ ṭhānaṃ agamāsi. Taṃ divasaṃ pana nāgarājā nāganāṭakaparivuto udakakīḷaṃ kīḷitukāmo hoti. So sāmaṇeraṃ āgacchantaṃ disvāva kujjhi, ‘‘ayaṃ muṇḍakasamaṇo attano pādapaṃsuṃ mama matthake okiranto vicarati, anotatte pānīyatthāya āgato bhavissati, na dānissa pānīyaṃ dassāmī’’ti paṇṇāsayojanikaṃ anotattadahaṃ mahāpātiyā ukkhaliṃ pidahanto viya phaṇena pidahitvā nipajji. Sāmaṇero nāgarājassa ākāraṃ oloketvāva ‘‘kuddho aya’’nti ñatvā imaṃ gāthamāha –

The Elder, however, was by nature also energetic. While he was walking on the cloister path there throughout the first and last watches of the night, a stomach wind arose in him. Then, seeing him with a weary appearance, the novice asked, “Venerable sir, what pains you?” “A stomach wind has arisen in me.” “Has it arisen before, venerable sir?” “Yes, friend.” “What brings relief, venerable sir?” “When water from Anotatta is obtained, there is relief, friend.” “If so, venerable sir, I will bring it.” “Will you be able, novice?” “Yes, venerable sir.” “If so, at Anotatta there is a nāga king named Pannaga who knows me. Having informed him, bring one pot-measure of water for the purpose of medicine.” Saying, “Very well,” he paid homage to his preceptor, rose up into the sky, and went to that place five hundred yojanas away. On that day, however, the nāga king, surrounded by a troupe of nāga dancers, wished to play in the water. As soon as he saw the novice approaching, he became angry, thinking: “This shaven-headed ascetic goes about scattering the dust from his feet on my head. He must have come for water from Anotatta. Now I will not give him water.” And covering the fifty-yojana-wide Lake Anotatta with his hood, as if covering a cooking pot with a great lid, he lay down. The novice, observing the nāga king’s demeanor, knew, “This one is angry,” and spoke this verse:

‘‘Suṇohi me nāgarāja, uggateja mahabbala;

Dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato’’ti.

“O nāga king of fierce power and great strength, listen to my word. Give me a pot of water; I have come for the purpose of medicine.”

Taṃ sutvā nāgarājā imaṃ gāthamāha –

Having heard that, the nāga king spoke this verse:

‘‘Puratthimasmiṃ disābhāge, gaṅgā nāma mahānadī;

Mahāsamuddamappeti, tato tvaṃ pānīyaṃ harā’’ti.

“In the eastern quarter, the great river named Gaṅgā flows to the great ocean. From there, you should fetch water.”

Taṃ sutvā sāmaṇero ‘‘ayaṃ nāgarājā attano icchāya na dassati, ahaṃ balakkāraṃ katvā ānubhāvaṃ jānāpetvā imaṃ abhibhavitvāva pānīyaṃ gaṇhissāmī’’ti cintetvā, ‘‘mahārāja, upajjhāyo maṃ anotattatova pānīyaṃ āharāpeti, tenāhaṃ idameva harissāmi, apehi, mā maṃ vārehī’’ti vatvā imaṃ gāthamāha –

Having heard that, the novice thought, “This nāga king will not give it of his own will. I will use force, make my power known, and only after subduing him will I take the water.” Having thought thus, he said, “Great king, my preceptor instructs me to bring water from Lake Anotatta only. Therefore, I will fetch this very water. Move aside; do not hinder me.” Having said this, he spoke this verse:

‘‘Itova pānīyaṃ hāssaṃ, imināvamhi atthiko;

Yadi te thāmabalaṃ atthi, nāgarāja nivārayā’’ti.

“From this very place I will fetch the water; it is of this very water that I have need. If you have strength and power, O nāga king, prevent me.”

Atha naṃ nāgarājā āha –

Then the nāga king said to him:

‘‘Sāmaṇera sace atthi, tava vikkama porisaṃ;

Abhinandāmi te vācaṃ, harassu pānīyaṃ mamā’’ti.

“O novice, if you have manly courage, I commend your words; fetch my water.”

Atha [Pg.389] naṃ sāmaṇero ‘‘evaṃ, mahārāja, harāmī’’ti vatvā ‘‘yadi sakkonto harāhī’’ti vutte – ‘‘tena hi suṭṭhu jānassū’’ti tikkhattuṃ paṭiññaṃ gahetvā ‘‘buddhasāsanassa ānubhāvaṃ dassetvā mayā pānīyaṃ harituṃ vaṭṭatī’’ti cintetvā ākāsaṭṭhadevatānaṃ tāva santikaṃ agamāsi. Tā āgantvā vanditvā ‘‘kiṃ, bhante’’ti vatvā aṭṭhaṃsu. ‘‘Etasmiṃ anotattadahapiṭṭhe pannaganāgarājena saddhiṃ mama saṅgāmo bhavissati, tattha gantvā jayaparājayaṃ olokethā’’ti āha. So eteneva nīhārena cattāro lokapāle sakkasuyāmasantusitaparanimmitavasavattī ca upasaṅkamitvā tamatthaṃ ārocesi. Tato paraṃ paṭipāṭiyā yāva brahmalokaṃ gantvā tattha tattha brahmehi āgantvā vanditvā ṭhitehi ‘‘kiṃ, bhante’’ti puṭṭho tamatthaṃ ārocesi. Evaṃ so asaññe ca arūpibrahmāno ca ṭhapetvā sabbattha muhutteneva āhiṇḍitvā ārocesi. Tassa vacanaṃ sutvā sabbāpi devatā anotattadahapiṭṭhe nāḷiyaṃ pakkhittāni piṭṭhacuṇṇāni viya ākāsaṃ nirantaraṃ pūretvā sannipatiṃsu. Sannipatite devasaṅghe sāmaṇero ākāse ṭhatvā nāgarājaṃ āha –

Then the novice said to him, “So be it, great king, I will fetch it.” When it was said, “If you are able, then fetch it,” he replied, “If so, then know this well,” and having taken the pledge three times, he thought, “It is proper for me to fetch the water after having shown the power of the Buddha’s Dispensation.” He first went to the presence of the sky-dwelling devas. They came, paid homage, and stood asking, “What is the matter, venerable sir?” He said, “On the surface of this Lake Anotatta, a battle between me and the nāga king Pannaga will take place. Go there and watch the victory and defeat.” In this very manner, he approached the Four World Guardians, and Sakka, Suyāma, Santusita, Nimmānarati, and Paranimmitavasavattī, and informed them of the matter. After that, in succession, he went as far as the Brahmā world, and when asked by the Brahmās who came, paid homage, and stood there, “What is the matter, venerable sir?” he informed them of the matter. Thus, setting aside the non-percipient and the formless Brahmās, he wandered everywhere in just a moment and informed them. Hearing his word, all the devas assembled on the surface of Lake Anotatta, filling the sky without any gap, like flour put into a bamboo tube. When the assembly of devas had gathered, the novice, standing in the sky, said to the nāga king:

‘‘Suṇohi me nāgarāja, uggateja mahabbala;

Dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato’’ti.

“O nāga king of fierce power and great strength, listen to my word. Give me a pot of water; I have come for the purpose of medicine.”

Atha naṃ nāgo āha –

Then the nāga said to him:

‘‘Sāmaṇera sace atthi, tava vikkama porisaṃ;

Abhinandāmi te vācaṃ, harassu pānīyaṃ mamā’’ti.

“O novice, if you have manly courage, I commend your words; fetch my water.”

So tikkhattuṃ nāgarājassa paṭiññaṃ gahetvā ākāse ṭhitakova dvādasayojanikaṃ brahmattabhāvaṃ māpetvā ākāsato oruyha nāgarājassa phaṇe akkamitvā adhomukhaṃ nippīḷesi, tāvadeva balavatā purisena akkantaallacammaṃ viya nāgarājassa phaṇe akkantamatte ogalitvā dabbimattā phaṇapuṭakā ahesuṃ. Nāgarājassa phaṇehi muttamuttaṭṭhānato tālakkhandhapamāṇā udakavaṭṭiyo uggañchiṃsu. Sāmaṇero ākāseyeva pānīyavārakaṃ pūresi. Devasaṅgho sādhukāramadāsi. Atha nāgarājā [Pg.390] lajjitvā sāmaṇerassa kujjhi, jayakusumavaṇṇānissa akkhīni ahesuṃ. So ‘‘ayaṃ maṃ devasaṅghaṃ sannipātetvā pānīyaṃ gahetvā lajjāpesi, etaṃ gahetvā mukhe hatthaṃ pakkhipitvā hadayamaṃsaṃ vāssa maddāmi, pāde vā naṃ gahetvā pāragaṅgāyaṃ khipāmī’’ti vegena anubandhi. Anubandhantopi naṃ pāpuṇituṃ nāsakkhiyeva. Sāmaṇero gantvā upajjhāyassa hatthe pānīyaṃ ṭhapetvā ‘‘pivatha, bhante’’ti āha. Nāgarājāpi pacchato āgantvā, ‘‘bhante anuruddha, sāmaṇero mayā adinnameva pānīyaṃ gahetvā āgato, mā pivitthā’’ti āha. Evaṃ kira sāmaṇerāti. ‘‘Pivatha, bhante, iminā me dinnaṃ pānīyaṃ āhaṭa’’nti āha. Thero ‘‘khīṇāsavasāmaṇerassa musākathanaṃ nāma natthī’’ti ñatvā pānīyaṃ pivi. Taṅkhaṇaññevassa ābādho paṭipassambhi. Puna nāgo theraṃ āha – ‘‘bhante, sāmaṇerenamhi sabbaṃ devagaṇaṃ sannipātetvā lajjāpito, ahamassa hadayaṃ vā phālessāmi, pāde vā naṃ gahetvā pāragaṅgāya khipissāmī’’ti. Mahārāja, sāmaṇero mahānubhāvo, tumhe sāmaṇerena saddhiṃ saṅgāmetuṃ na sakkhissatha, khamāpetvā naṃ gacchathāti. So sayampi sāmaṇerassa ānubhāvaṃ jānātiyeva, lajjāya pana anubandhitvā āgato. Atha naṃ therassa vacanena khamāpetvā tena saddhiṃ mittasanthavaṃ katvā ‘‘ito paṭṭhāya anotattaudakena atthe sati tumhākaṃ āgamanakiccaṃ natthi, mayhaṃ pahiṇeyyātha, ahameva āharitvā dassāmī’’ti vatvā pakkāmi.

Having taken the nāga king's promise three times, he stood in the sky and manifested a Brahma form twelve yojanas in size. Then, descending from the sky, he stepped on the nāga king's hood and pressed it downward. Instantly, like a wet hide trampled by a strong man, the nāga king's hood sank down upon being stepped on, and his hood-folds became the size of ladles. From the gaps between the nāga king's hoods, water-spouts the size of palm trunks gushed forth. The novice filled the water vessel right there in the sky. The assembly of devas gave a cry of approval. Then, the nāga king, feeling humiliated, became angry at the novice—his eyes turned the color of jayakusuma flowers. He thought, 'This one assembled the host of devas, took water, and shamed me. I will seize him, thrust my hand into his mouth and crush his heart-flesh, or seize him by the feet and hurl him across the Ganges!' He swiftly pursued him. But even as he chased, he could not catch up. The novice went and placed the water in his preceptor’s hands, saying, 'Drink, venerable sir.' The nāga king also, arriving from behind, said, 'Venerable Anuruddha, the novice has come having taken water not given by me—do not drink it!' The elder asked, 'Is that so, novice?' The novice replied, 'Drink, venerable sir. The water I brought was given by him.' The elder, knowing that for a novice who is an Arahant there is no such thing as speaking falsehood, drank the water. At that very moment, his illness subsided. Again, the nāga said to the elder, 'Venerable sir, I was humiliated by the novice, who assembled the entire host of devas. I will either split his heart or seize him by the feet and hurl him across the Ganges!' The elder replied, 'Great king, the novice possesses great power. You will not be able to do battle with the novice. Ask his forgiveness and go.' He himself indeed knew the novice’s power, but had pursued him out of shame. Then, at the elder’s word, he asked the novice for forgiveness, made friends with him, and said, 'From this day forward, when there is a need for water from Anotatta, there is no need for you to come. You may send word to me—I myself will fetch it and give it.' Having said this, he departed.

Theropi sāmaṇeraṃ ādāya pāyāsi. Satthā therassa āgamanabhāvaṃ ñatvā migāramātupāsāde therassa āgamanaṃ olokento nisīdi. Bhikkhūpi theraṃ āgacchantaṃ disvā paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Athekacce sāmaṇeraṃ sīsepi kaṇṇesupi bāhāyampi gahetvā sañcāletvā ‘‘kiṃ, sāmaṇera cūḷakaniṭṭha, na ukkaṇṭhitosī’’ti āhaṃsu. Satthā tesaṃ kiriyaṃ disvā cintesi – ‘‘bhāriyaṃ vatimesaṃ bhikkhūnaṃ kammaṃ āsīvisaṃ gīvāya gaṇhantā viya sāmaṇeraṃ gaṇhanti, nāssa ānubhāvaṃ jānanti, ajja mayā sumanasāmaṇerassa guṇaṃ pākaṭaṃ kātuṃ vaṭṭatī’’ti. Theropi āgantvā satthāraṃ vanditvā nisīdi. Satthā tena saddhiṃ paṭisanthāraṃ katvā ānandattheraṃ āmantesi – ‘‘ānanda, anotattaudakenamhi pāde dhovitukāmo[Pg.391], sāmaṇerānaṃ ghaṭaṃ datvā pānīyaṃ āharāpehī’’ti. Thero vihāre pañcamattāni sāmaṇerasatāni sannipātesi. Tesu sumanasāmaṇero sabbanavako ahosi. Thero sabbamahallakaṃ sāmaṇeraṃ āha – ‘‘sāmaṇera, satthā anokattadahaudakena pāde dhovitukāmo, ghaṭaṃ ādāya gantvā pānīyaṃ āharā’’ti. So ‘‘na sakkomi, bhante’’ti na icchi. Thero sesepi paṭipāṭiyā pucchi, tepi tatheva vatvā paṭikkhipiṃsu. ‘‘Kiṃ panettha khīṇāsavasāmaṇerā natthī’’ti? Atthi, te pana ‘‘nāyaṃ amhākaṃ baddho mālāpuṭo, sumanasāmaṇerasseva baddho’’ti na icchiṃsu, puthujjanā pana attano asamatthatāyeva na icchiṃsu. Pariyosāne pana sumanassa vāre sampatte, ‘‘sāmaṇera, satthā anotattadahaudakena pāde dhovitukāmo, kuṭaṃ ādāya kira udakaṃ āharā’’ti āha. So ‘‘satthari āharāpente āharissāmī’’ti satthāraṃ vanditvā, ‘‘bhante, anotattato kira maṃ udakaṃ āhārāpethā’’ti āha. ‘‘Āma, sumanā’’ti. So visākhāya kāritesu ghanasuvaṇṇakoṭṭimesu senāsanakuṭesu ekaṃ saṭṭhikuṭaudakagaṇhanakaṃ mahāghaṭaṃ hatthena gahetvā ‘‘iminā me ukkhipitvā aṃsakūṭe ṭhapitena attho natthī’’ti olambakaṃ katvā vehāsaṃ abbhuggantvā himavantābhimukho pakkhandi.

The elder, taking the novice, departed. The Teacher, knowing of the elder's impending arrival, sat in Migāramātā's mansion watching for his coming. The monks, seeing the elder approaching, went out to meet him and received his bowl and robe. Then some of them, taking the novice by the head, ears, and arms, shook him and said, 'What, our little brother novice, are you not discontented?' The Teacher, seeing their action, thought: 'Heavy indeed is the deed of these monks; like seizing a venomous snake by the neck, they seize the novice, not knowing his power. Today it is fitting for me to make the virtues of the novice Sumana manifest.' The elder, having arrived, paid homage to the Teacher and sat down. The Teacher, after exchanging friendly greetings with him, addressed the Venerable Ānanda: 'Ānanda, I wish to wash my feet with water from Lake Anotatta. Give a water pot to the novices and have them fetch water.' The elder assembled five hundred novices in the monastery. Among them, the novice Sumana was the most junior of all. The elder said to the most senior novice: 'Novice, the Teacher wishes to wash his feet with water from Lake Anotatta. Take a pot and go fetch water.' He replied, 'I cannot, venerable sir,' and was unwilling. The elder then asked the others in order, and they too refused in the same way. Were there no novice Arahants among them? There were, but they were unwilling, thinking, 'This task has not been assigned to us; it has been assigned only to the novice Sumana.' The worldlings, however, were unwilling simply because of their own inability. Finally, when Sumana's turn came, the elder said, 'Novice, the Teacher wishes to wash his feet with water from Lake Anotatta. Take a pot, it is said, and fetch water.' Thinking, 'If the Teacher has me fetch it, I will fetch it,' he paid homage to the Teacher and asked, 'Venerable sir, is it true that you are having me fetch water from Anotatta?' 'Yes, Sumana.' Then, from among the pots for the lodging made of solid gold by Visākhā, he took one great pot capable of holding sixty pots of water in his hand. Thinking, 'There is no need for me to lift this and place it on my shoulder,' he held it dangling and, rising into the air, flew off toward the Himālaya.

Nāgarājā sāmaṇeraṃ dūratova āgacchantaṃ disvā paccuggantvā kuṭaṃ aṃsakūṭena ādāya, ‘‘bhante, tumhe mādise dāse vijjamāne kasmā sayaṃ āgatā, udakenatthe sati kasmā sāsanamattampi na pahiṇathā’’ti kuṭena udakaṃ ādāya sayaṃ ukkhipitvā ‘‘purato hotha, bhante, ahameva āharissāmī’’ti āha. ‘‘Tiṭṭhatha tumhe, mahārāja, ahameva sammāsambuddhena āṇatto’’ti nāgarājānaṃ nivattāpetvā kuṭaṃ mukhavaṭṭiyaṃ hatthena gahetvā ākāsenāgañchi. Atha naṃ satthā āgacchantaṃ oloketvā bhikkhū āmantesi – ‘‘passatha, bhikkhave, sāmaṇerassa līlaṃ, ākāse haṃsarājā viya sobhatī’’ti āha. Sopi pānīyaghaṭaṃ ṭhapetvā satthāraṃ vanditvā aṭṭhāsi. Atha naṃ satthā āha – ‘‘kativassosi tvaṃ, sumanā’’ti? ‘‘Sattavassomhi, bhanteti. ‘‘Tena hi, sumana, ajja paṭṭhāya bhikkhu hohī’’ti vatvā dāyajjaupasampadaṃ adāsi. Dveyeva [Pg.392] kira sāmaṇerā sattavassikā upasampadaṃ labhiṃsu – ayañca sumano sopāko cāti.

Seeing the novice approaching from afar, the nāga king went forward to meet him, took the water pot on his shoulder, and said, 'Venerable sir, with a servant like me present, why have you come yourself? When there was a need for water, why did you not send even a mere message?' Taking water with the pot, he lifted it himself and said, 'Please go on ahead, venerable sir, I myself will bring it.' 'Please wait, great king, I myself have been instructed by the Perfectly Enlightened One.' Having said this and made the nāga king turn back, he took the pot by its rim with his hand and came through the air. Then the Teacher, seeing him coming, addressed the monks, 'Behold, monks, the grace of the novice. He shines in the sky like a swan king.' That novice, too, placed the water pot down, paid homage to the Teacher, and stood there. Then the Teacher said to him, 'How many years old are you, Sumana?' 'I am seven years old, venerable sir.' 'In that case, Sumana, from today onward, be a bhikkhu.' Having said this, He gave him the higher ordination as an inheritance. It is said that only two novices received the higher ordination at seven years of age—this Sumana and Sopāka.

Evaṃ tasmiṃ upasampanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘acchariyaṃ āvuso, evarūpo hi nāma daharasāmaṇerassa ānubhāvo hoti, na no ito pubbe evarūpo ānubhāvo diṭṭhapubbo’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, mama sāsane daharopi sammā paṭipanno evarūpaṃ sampattiṃ labhatiyevā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

Thus, when he had received the higher ordination, they raised a talk in the Dhamma hall, 'It is wonderful, friends, that such is the power of a young novice! Never before have we seen such power.' The Teacher arrived and asked, 'For what talk, monks, are you now sitting together?' When it was said, 'For this talk,' He said, 'Monks, in my Dispensation, even a young one, if he practices rightly, certainly obtains such attainment.' Then, wishing to teach the Dhamma, He spoke this verse:

382.

382.

‘‘Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti.

Indeed, a young monk who strives in the Buddha's Dispensation illumines this world like the moon freed from a cloud.

Tattha yuñjatīti ghaṭati vāyamati. Pabhāsetīti so bhikkhu attano arahattamaggañāṇena abbhādīhi mutto candimā viya lokaṃ khandhādibhedaṃ lokaṃ obhāseti, ekālokaṃ karotīti attho.

Therein, 'yuñjati' means 'he strives, he endeavors.' 'Pabhāseti' means: that monk, with his knowledge of the path to Arahantship, illuminates the world—the world distinguished by the aggregates and so on—just as the moon freed from clouds and so forth does; he makes it a single light. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Sumanasāmaṇeravatthu dvādasamaṃ.

The Story of the Novice Sumana, the Twelfth.

Bhikkhuvaggavaṇṇanā niṭṭhitā.

The commentary on the Bhikkhu Chapter is completed.

Pañcavīsatimo vaggo.

The Twenty-fifth Chapter.

26. Brāhmaṇavaggo

26. The Brāhmaṇa Chapter

1. Pasādabahulabrāhmaṇavatthu

1. The Story of the Brāhmaṇa Abounding in Faith

Chinda [Pg.393] sotanti imaṃ dhammadesanaṃ satthā jetavane viharanto pasādabahulaṃ brāhmaṇaṃ ārabbha kathesi.

The Teacher, while dwelling in Jetavana, spoke this Dhamma discourse beginning with 'Chinda sotaṃ' concerning a brahmin who had much faith.

So kira brāhmaṇo bhagavato dhammadesanaṃ sutvā pasannacitto attano gehe soḷasamattānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapetvā bhikkhūnaṃ āgatavelāya pattaṃ gahetvā ‘‘āgacchantu bhonto arahanto, nisīdantu bhonto arahanto’’ti yaṃkiñci vadanto arahantavādapaṭisaṃyuttameva vadati. Tesu puthujjanā ‘‘ayaṃ amhesu arahantasaññī’’ti cintayiṃsu, khīṇāsavā ‘‘ayaṃ no khīṇāsavabhāvaṃ jānātī’’ti. Evaṃ te sabbepi kukkuccāyantā tassa gehaṃ nāgamiṃsu. So dukkhī dummano ‘‘kinnu kho, ayyā, nāgacchantī’’ti vihāraṃ gantvā satthāraṃ vanditvā tamatthaṃ ārocesi. Satthā bhikkhū āmantetvā ‘‘kiṃ etaṃ, bhikkhave’’ti pucchitvā tehi tasmiṃ atthe ārocite ‘‘sādiyatha pana tumhe, bhikkhave, arahantavāda’’nti āha. ‘‘Na sādiyāma mayaṃ, bhante’’ti. ‘‘Evaṃ sante manussānaṃ etaṃ pasādabhaññaṃ, anāpatti, bhikkhave, pasādabhaññe, api ca kho pana brāhmaṇassa arahantesu adhimattaṃ pemaṃ, tasmā tumhehipi taṇhāsotaṃ chetvā arahattameva pattuṃ yutta’’nti vatvā dhammaṃ desento imaṃ gāthamāha –

It is said that brahmin, having heard the Blessed One’s Dhamma discourse, with a mind full of faith, established a constant food offering for sixteen monks in his own home. At the time of the monks' arrival, taking the bowl, he would say, 'May the venerable Arahants come; may the venerable Arahants be seated.' Whatever he said was connected with the term 'Arahant.' Among them, the worldling monks thought, 'This man perceives us as Arahants,' while those whose cankers were destroyed thought, 'He knows our state of having destroyed the cankers.' Thus, all of them, feeling uneasy, did not go to his house. Distressed and sad-minded, he thought, 'Why indeed do the venerable sirs not come?' He went to the monastery, paid homage to the Teacher, and reported the matter. The Teacher addressed the monks and asked, 'What is this, monks?' When the matter was reported by them, he said, 'But do you, monks, delight in being called Arahants?' 'We do not delight in it, venerable sir.' 'If that is so, this is an utterance from people's faith. There is no offense, monks, in an utterance from faith. Moreover, the brahmin has excessive love for Arahants. Therefore, it is fitting for you too, having cut off the stream of craving, to attain Arahantship itself.' Having said this, while teaching the Dhamma, he spoke this verse:

383.

383.

‘‘Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;

Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇā’’ti.

Having striven, cut the stream, O brahmin; dispel sensual pleasures. Having known the destruction of formations, O brahmin, you are one who knows the Unmade.

Tattha parakkammāti taṇhāsotaṃ nāma na appamattakena vāyāmena chindituṃ sakkā, tasmā ñāṇasampayuttena mahantena parakkamena parakkamitvā taṃ sotaṃ chinda. Ubhopi kāme panuda nīhara. Brāhmaṇāti khīṇāsavānaṃ ālapanametaṃ. Saṅkhārānanti pañcannaṃ khandhānaṃ khayaṃ jānitvā. Akataññūti evaṃ sante tvaṃ suvaṇṇādīsu kenaci akatassa nibbānassa jānanato akataññū nāma hosīti.

Therein, regarding 'having striven': the stream of craving cannot be cut with a small effort. Therefore, having striven with great effort associated with wisdom, cut that stream. Dispel and remove both sensual pleasures. 'Brahmin' is a term of address for those whose taints are destroyed. 'Of the destruction of formations' means having known the destruction of the five aggregates. 'One who knows the Unmade' means: this being so, you, because of knowing Nibbāna which is unmade by anyone with gold or the like, are called 'one who knows the Unmade'.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Pasādabahulabrāhmaṇavatthu paṭhamaṃ.

The Story of the Brahmana Abounding in Faith: The First.

2. Sambahulabhikkhuvatthu

2. The Story of Many Monks

Yadā [Pg.394] dvayesūti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma discourse beginning with 'Yadā dvayesu' concerning many monks.

Ekadivasañhi tiṃsamattā disāvāsikā bhikkhū āgantvā satthāraṃ vanditvā nisīdiṃsu. Sāriputtatthero tesaṃ arahattassa upanissayaṃ disvā satthāraṃ upasaṅkamitvā ṭhitakova imaṃ pañhaṃ pucchi – ‘‘bhante, dve dhammāti vuccanti, katame nu kho dve dhammā’’ti? Atha naṃ satthā ‘‘dve dhammāti kho, sāriputta, samathavipassanā vuccantī’’ti vatvā imaṃ gāthamāha –

Indeed, one day, about thirty monks dwelling in various regions arrived, paid homage to the Teacher, and sat down. The Venerable Sāriputta, seeing in them the supportive condition for Arahantship, approached the Teacher and, while standing, asked this question: “Venerable sir, ‘two dhammas’ are spoken of; what, then, are these two dhammas?” Then the Teacher said to him, “Sāriputta, by ‘two dhammas’ are meant serenity and insight.” Having said this, he spoke this verse:

384.

384.

‘‘Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;

Athassa sabbe saṃyogā, atthaṃ gacchanti jānato’’ti.

When, in the two dhammas, a brahmin becomes one who has gone to the further shore, then, for that one who knows, all fetters come to an end.

Tattha yadāti yasmiṃ kāle dvidhā ṭhitesu samathavipassanādhammesu abhiññāpāragādivasena ayaṃ khīṇāsavo pāragū hoti, athassa vaṭṭasmiṃ saṃyojanasamatthā sabbe kāmayogādayo saṃyogā evaṃ jānantassa atthaṃ parikkhayaṃ gacchantīti attho.

Therein, 'yadā' means: at which time. When this one whose taints are destroyed becomes one who has gone to the further shore in the two dhammas of serenity and insight, which stand in two ways, by means of reaching the further shore of higher knowledge and so forth; then, for that one who knows thus, all fetters, such as the yokes of sensuality and so on, which are capable of binding one in the round of existence, go to destruction and cessation. This is the meaning.

Desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti.

At the end of the discourse, all those monks were established in Arahantship.

Sambahulabhikkhuvatthu dutiyaṃ.

The Story of Many Monks, the Second.

3. Māravatthu

3. The Story of Māra

Yassa pāranti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, gave this Dhamma discourse beginning with 'Yassa pāraṃ' concerning Māra.

So kirekasmiṃ divase aññataro puriso viya hutvā satthāraṃ upasaṅkamitvā pucchi – ‘‘bhante, pāraṃ pāranti vuccati, kinnu kho etaṃ pāraṃ nāmā’’ti. Satthā ‘‘māro aya’’nti viditvā, ‘‘pāpima, kiṃ tava pārena, tañhi vītarāgehi pattabba’’nti vatvā imaṃ gāthamāha –

It is said that on a certain day, he, having become like a certain man, approached the Teacher and asked: “Venerable sir, it is said, ‘the further shore, the further shore.’ What, indeed, is this thing called ‘the further shore’?” The Teacher, knowing, “This is Māra,” said, “Evil one, what use is the further shore to you? Indeed, that is to be attained by those free from passion.” Having said this, he spoke this verse:

385.

385.

‘‘Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;

Vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

For whom a further shore, a hither shore, or both, does not exist; free from anguish and disjoined—him I call a brahmin.

Tattha [Pg.395] pāranti ajjhattikāni cha āyatanāni. Apāranti bāhirāni cha āyatanāni. Pārāpāranti tadubhayaṃ. Na vijjatīti yassa sabbampetaṃ ‘‘aha’’nti vā ‘‘mama’’nti vā gahaṇābhāvena natthi, taṃ kilesadarathānaṃ vigamena vītaddaraṃ sabbakilesehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'pāraṃ' means the six internal sense bases. 'Apāraṃ' means the six external sense bases. 'Pārāpāraṃ' means both of those. 'Na vijjati' means: for whom all of this does not exist, due to the absence of grasping as 'I' or 'mine'. That person, free from anguish due to the removal of the anguish of defilements, disjoined from all defilements—him I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Māravatthu tatiyaṃ.

The Story of Māra, the Third.

4. Aññatarabrāhmaṇavatthu

4. The Story of a Certain Brahmin

Jhāyinti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Jhāyiṃ', concerning a certain brahmin.

So kira cintesi – ‘‘satthā attano sāvake, ‘brāhmaṇā’ti vadati, ahañcamhi jātigottena brāhmaṇo, mampi nu kho evaṃ vattuṃ vaṭṭatī’’ti. So satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Satthā ‘‘nāhaṃ jātigottamattena brāhmaṇaṃ vadāmi, uttamatthaṃ arahattaṃ anuppattameva panevaṃ vadāmī’’ti vatvā imaṃ gāthamāha –

It is said that he thought, "The Teacher calls his disciples 'brahmins,' and I am a brahmin by birth and lineage. Would it not be proper for him to address me in the same way?" He approached the Teacher and asked him about this matter. The Teacher replied, "I do not call someone a brahmin merely because of birth or lineage, but only one who has attained the supreme goal, Arahantship. It is such a one that I call a brahmin." Having said this, he spoke this verse:

386.

386.

‘‘Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

The meditator, stainless, seated, with duty done, taintless, having attained the highest goal—him I call a brahmin.

Tattha jhāyinti duvidhena jhānena jhāyantaṃ kāmarajena virajaṃ vane ekakamāsīnaṃ catūhi maggehi soḷasannaṃ kiccānaṃ katattā katakiccaṃ āsavānaṃ abhāvena anāsavaṃ uttamatthaṃ arahattaṃ anuppattaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'jhāyiṃ' means one who is accustomed to contemplating with the twofold meditation; 'virajaṃ' means free from the dust of sensual pleasure; 'āsīnaṃ' means one who is accustomed to dwelling alone in the forest; 'katakiccaṃ' means having the task accomplished because of having done the sixteen tasks by means of the four paths; 'anāsavaṃ' means without taints because of the absence of taints; 'uttamatthamanuppattaṃ' means one who has reached the supreme goal, Arahantship. Him I call a brahmin. This is the meaning.

Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial for the assembled audience as well.

Aññatarabrāhmaṇavatthu catutthaṃ.

The Story of a Certain Brahmin, the Fourth.

5. Ānandattheravatthu

5. The Story of Venerable Ānanda

Divā [Pg.396] tapatīti imaṃ dhammadesanaṃ satthā migāramātupāsāde viharanto ānandattheraṃ ārabbha kathesi.

The Teacher, while dwelling at the palace of Migāra's mother, spoke this Dhamma discourse beginning with 'Divā tapati', concerning Venerable Ānanda.

Pasenadi kosalo kira mahāpavāraṇāya sabbābharaṇapaṭimaṇḍito gandhamālādīni ādāya vihāraṃ agamāsi. Tasmiṃ khaṇe kāḷudāyitthero jhānaṃ samāpajjitvā parisapariyante nisinno hoti, nāmameva panassetaṃ, sarīraṃ suvaṇṇavaṇṇaṃ. Tasmiṃ pana khaṇe cando uggacchati, sūriyo atthameti. Ānandatthero atthamentassa ca sūriyassa uggacchantassa ca candassa obhāsaṃ olokento rañño sarīrobhāsaṃ therassa sarīrobhāsaṃ tathāgatassa ca sarīrobhāsaṃ olokesi. Tattha sabbobhāse atikkamitvā satthāva virocati. Thero satthāraṃ vanditvā, ‘‘bhante, ajja mama ime obhāse olokentassa tumhākameva obhāso ruccati. Tumhākañhi sarīraṃ sabbobhāse atikkamitvā virocatī’’ti āha. Atha naṃ satthā, ‘‘ānanda, sūriyo nāma divā virocati, cando rattiṃ, rājā alaṅkatakāleyeva, khīṇāsave gaṇasaṅgaṇikaṃ pahāya antosamāpattiyaṃyeva virocati, buddhā pana rattimpi divāpi pañcavidhena tejena virocantī’’ti vatvā imaṃ gāthamāha –

It is said that King Pasenadi of Kosala, on the day of the great Pavāraṇā, adorned with all his ornaments, took perfumes, garlands, and so on, and went to the monastery. At that moment, Venerable Kāḷudāyī, having entered meditative absorption, was seated at the edge of the assembly. His body was pleasing and had a golden hue. At that very moment, the moon was rising and the sun was setting. Venerable Ānanda, observing the radiance of the setting sun and the rising moon, also looked at the radiance of the king’s body, the radiance of the Elder’s body, and the radiance of the Tathāgata’s body. Among them, the Teacher alone shone, surpassing all radiances. The Elder paid homage to the Teacher and said, "Venerable sir, today, as I observed these radiances, your radiance alone was pleasing to me. Indeed, your body shines, surpassing all radiances." Then the Teacher said to him, "Ānanda, the sun shines by day, the moon shines by night, a king shines only when adorned, and an Arahant shines only when, having abandoned company and association, he is in meditative attainment. But the Buddhas shine both day and night with fivefold power." Having said this, he spoke this verse:

387.

387.

‘‘Divā tapati ādicco, rattimābhāti candimā;

Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;

Atha sabbamahorattiṃ, buddho tapati tejasā’’ti.

The sun shines by day, the moon is radiant at night. The warrior shines in armor, the brahmin shines in meditation. But the Buddha shines with power, all day and all night.

Tattha divā tapatīti divā virocati, rattiṃ panassa gatamaggopi na paññāyati. Candimāti candopi abbhādīhi vimutto rattimeva virocati, no divā. Sannaddhoti suvaṇṇamaṇivicittehi sabbābharaṇehi paṭimaṇḍito caturaṅginiyā senāya parikkhittova rājā virocati, na aññātakavesena ṭhito. Jhāyīti khīṇāsavo pana gaṇaṃ vinodetvā jhāyantova virocati. Tejasāti sammāsambuddho pana sīlatejena dussīlyatejaṃ, guṇatejena nigguṇatejaṃ, paññātejena duppaññatejaṃ, puññatejena [Pg.397] apuññatejaṃ, dhammatejena adhammatejaṃ pariyādiyitvā iminā pañcavidhena tejasā niccakālameva virocatīti attho.

Therein, 'divā tapati' means it shines by day, but at night its path is not apparent. 'Candimā' means the moon, when free from clouds and so on, shines only at night, not by day. 'Sannaddho' means a king shines only when adorned with all ornaments made wonderful with gold and gems and surrounded by a four-limbed army; he does not shine when standing in an unknown guise. 'Jhāyī' means an Arahant shines only when, having dispelled company, he is meditating. 'Tejasā' means the Perfectly Self-Enlightened Buddha, having overcome the power of the immoral with the power of morality, the power of the virtueless with the power of virtue, the power of the unwise with the power of wisdom, the power of the meritless with the power of merit, and the power of the unrighteous with the power of the Dhamma, shines always with this fivefold power. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Ānandattheravatthu pañcamaṃ.

The Story of Venerable Ānanda, the Fifth.

6. Aññatarabrāhmaṇapabbajitavatthu

6. The Story of a Certain Brahmin Ascetic

Bāhitapāpoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇapabbajitaṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Bāhitapāpo', concerning a certain brahmin ascetic.

Eko kira brāhmaṇo bāhirakapabbajjāya pabbajitvā ‘‘samaṇo gotamo attano sāvake ‘pabbajitā’ti vadati, ahañcamhi pabbajito, mampi kho evaṃ vattuṃ vaṭṭatī’’ti cintetvā satthāraṃ upasaṅkamitvā etamatthaṃ pucchi. Satthā ‘‘nāhaṃ ettakena ‘pabbajito’ti vadāmi, kilesamalānaṃ pana pabbājitattā pabbajito nāma hotī’’ti vatvā imaṃ gāthamāha –

It is said that a certain brahmin, having gone forth into the homeless life outside the Buddha's dispensation, thought: 'The ascetic Gotama calls his disciples “gone forth,” and I too have gone forth. It is also proper that I be called thus.' Reflecting thus, he approached the Teacher and asked him about this matter. The Teacher replied, 'I do not call one “gone forth” merely by this. Rather, one is called “gone forth” because of having expelled the stains of defilements.' Having said this, he spoke this verse:

388.

388.

‘‘Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;

Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī’’ti.

“Because he has banished evil, he is called a 'brahmin'; because of his calm conduct, he is called a 'recluse'; having expelled his own stain, he is therefore called 'one who has gone forth'.”

Tattha samacariyāti sabbākusalāni sametvā caraṇena. Tasmāti yasmā bāhitapāpatāya brāhmaṇo, akusalāni sametvā caraṇena samaṇoti vuccati, tasmā yo attano rāgādimalaṃ pabbājayanto vinodento carati, sopi tena pabbājanena pabbajitoti vuccatīti attho.

Herein, 'calm conduct' means conducting oneself having calmed all unwholesome states. 'Therefore' means: since one is called a 'brahmin' for having banished evil, and a 'recluse' for conducting oneself having calmed unwholesome states, therefore, one who lives expelling and removing his own stain of lust and so forth, he too, because of that expulsion, is called 'one who has gone forth.' This is the meaning.

Desanāvasāne so brāhmaṇapabbajito sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the end of the discourse, that brahmin ascetic was established in the fruit of stream-entry, and the Dhamma discourse was also fruitful for those who were present.

Aññatarabrāhmaṇapabbajitavatthu chaṭṭhaṃ.

The Sixth Story: The Certain Brahmin Ascetic.

7. Sāriputtattheravatthu

7. The Story of the Elder Sāriputta

Na [Pg.398] brāhmaṇassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Na brāhmaṇassa,' concerning the Elder Sāriputta.

Ekasmiṃ kira ṭhāne sambahulā manussā ‘‘aho amhākaṃ, ayyo, khantibalena samannāgato, aññesu akkosantesu vā paharantesu vā kopamattampi natthī’’ti therassa guṇe kathayiṃsu. Atheko micchādiṭṭhiko brāhmaṇo ‘‘ko esa na kujjhatī’’ti pucchi. ‘‘Amhākaṃ thero’’ti. ‘‘Naṃ kujjhāpento na bhavissatī’’ti? ‘‘Natthetaṃ, brāhmaṇā’’ti. ‘‘Tena hi ahaṃ naṃ kujjhāpessāmī’’ti? ‘‘Sace sakkosi, kujjhāpehī’’ti. So ‘‘hotu, jānissāmissa kattabba’’nti theraṃ bhikkhāya paviṭṭhaṃ disvā pacchābhāgena gantvā piṭṭhimajjhe mahantaṃ pāṇippahāramadāsi. Thero ‘‘kiṃ nāmeta’’nti anoloketvāva gato. Brāhmaṇassa sakalasarīre ḍāho uppajji. So ‘‘aho guṇasampanno, ayyo’’ti therassa pādamūle nipajjitvā ‘‘khamatha me, bhante’’ti vatvā ‘‘kiṃ eta’’nti ca vutte ‘‘ahaṃ vīmaṃsanatthāya tumhe pahari’’nti āha. ‘‘Hotu khamāmi te’’ti. ‘‘Sace me, bhante, khamatha, mama geheyeva nisīditvā bhikkhaṃ gaṇhathā’’ti therassa pattaṃ gaṇhi, theropi pattaṃ adāsi. Brāhmaṇo theraṃ gehaṃ netvā parivisi.

It is said that in a certain place, many people were discussing the Elder's virtues, saying: 'Ah, our noble one is endowed with the power of patience. When others revile or strike him, not even a trace of anger arises.' Then a certain brahmin of wrong view asked, 'Who is this who does not get angry?' 'Our Elder.' 'Will there be no one who can make him angry?' 'There is no such person, brahmin.' 'In that case, I will make him angry.' 'If you are able, make him angry.' That brahmin, thinking, 'So be it, I shall know what is to be done to him,' saw the Elder entering for alms-food, went behind him, and gave him a great blow with his hand on the middle of his back. The Elder, without even looking, went on, as if to say, 'What is this?' A burning sensation arose in the brahmin's entire body. Thinking, 'Ah, the noble one is endowed with virtue!' he prostrated himself at the Elder's feet and said, 'Forgive me, venerable sir!' When asked, 'What is this?' he said, 'I struck you for the purpose of testing you.' The Elder said, 'Let it be so, I forgive you.' 'Venerable sir, if you forgive me, please sit in my house and accept alms-food.' And he took the Elder's bowl. The Elder also gave him the bowl. The brahmin, leading the Elder to his house, served him food.

Manussā kujjhitvā ‘‘iminā amhākaṃ niraparādho ayyo pahaṭo, daṇḍenapissa mokkho natthi, ettheva naṃ māressāmā’’ti leḍḍudaṇḍādihatthā brāhmaṇassa gehadvāre aṭṭhaṃsu. Thero uṭṭhāya gacchanto brāhmaṇassa hatthe pattaṃ adāsi. Manussā taṃ therena saddhiṃ gacchantaṃ disvā, ‘‘bhante, tumhākaṃ pattaṃ gahetvā brāhmaṇaṃ nivattethā’’ti āhaṃsu. Kiṃ etaṃ upāsakāti? Brāhmaṇena tumhe pahaṭā, mayamassa kattabbaṃ jānissāmāti. Kiṃ pana tumhe iminā pahaṭā, udāhu ahanti? Tumhe, bhanteti. ‘‘Maṃ esa paharitvā khamāpesi, gacchatha tumhe’’ti manusse uyyojetvā brāhmaṇaṃ nivattāpetvā thero vihārameva gato. Bhikkhū ujjhāyiṃsu ‘‘kiṃ nāmetaṃ sāriputtatthero yena brāhmaṇena pahaṭo, tasseva gehe nisīditvā bhikkhaṃ gahetvā āgato. Therassa pahaṭakālato paṭṭhāya idāni so kassa lajjissati, avasese pothento vicarissatī’’ti. Satthā āgantvā [Pg.399] ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, brāhmaṇo brāhmaṇaṃ paharanto nāma natthi, gihibrāhmaṇena pana samaṇabrāhmaṇo pahaṭo bhavissati, kodho nāmesa anāgāmimaggena samugghātaṃ gacchatī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –

The people, enraged, thinking, 'This man has struck our faultless noble one; he should not escape punishment, right here we shall kill him,' stood at the brahmin's house door with clods of earth, sticks, and other things in their hands. The Elder, rising to leave, placed the bowl in the brahmin's hand. Seeing him going with the Elder, the people said, 'Venerable sir, take your bowl and send the brahmin back.' 'What is this, lay devotees?' 'The brahmin struck you; we will know what must be done to him.' 'But did he strike you, or did he strike me?' 'You, venerable sir.' 'He struck me and has asked for forgiveness. You may go.' Having dismissed the people and sent the brahmin back, the Elder went to the monastery. The monks complained, 'What is this? The Elder Sāriputta was struck by that brahmin, yet he sat in that very man's house, accepted alms-food, and came back. From the time he was struck, who will that man be ashamed of now? He will go about striking others.' The Teacher arrived and asked, 'Monks, with what talk are you now sitting together?' When it was told, 'With this, namely...', he said, 'Monks, there is no such thing as a brahmin striking a brahmin. But a householder brahmin may have struck a monastic brahmin. This thing called anger is completely uprooted by the path of the non-returner.' And teaching the Dhamma, he spoke these verses:

389.

389.

‘‘Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;

Dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.

“One should not strike a brahmin, nor should a brahmin release anger at him. Shame on the striker of a brahmin, and more shame on him who releases anger.”

390.

390.

‘‘Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;

Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkha’’nti.

“For a brahmin, this is no small excellence: when there is restraint of the mind from things that are dear. Insofar as the mind bent on harming turns away, just so does suffering come to be allayed.”

Tattha pahareyyāti ‘‘khīṇāsavabrāhmaṇohamasmī’’ti jānanto khīṇāsavassa vā aññatarassa vā jātibrāhmaṇassa na pahareyya. Nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṃ na muñcetha, tasmiṃ kopaṃ na kareyyāti attho. Dhī brāhmaṇassāti khīṇāsavabrāhmaṇassa hantāraṃ garahāmi. Tato dhīti yo pana taṃ paharantaṃ paṭipaharanto tassa upari veraṃ muñcati, taṃ tatopi garahāmiyeva.

Here, 'should not strike' means: knowing, 'I am a taint-destroyed brahmin,' one should not strike a taint-destroyed brahmin or any other who is a brahmin by birth. 'Nor should he release at him' means: that taint-destroyed brahmin, even when struck, should not release enmity towards the one who stands there having struck him; that is, he should not create anger towards that person. This is the meaning. 'Shame on the striker of a brahmin' means: I censure the one who strikes a taint-destroyed brahmin. 'And more shame than that' means: whoever, striking back at the one who strikes him, releases enmity upon that person, I censure him even more than the first.

Etadakiñci seyyoti yaṃ khīṇāsavassa akkosantaṃ vā apaccakkosanaṃ, paharantaṃ vā appaṭipaharaṇaṃ, etaṃ tassa khīṇāsavabrāhmaṇassa na kiñci seyyo, appamattakaṃ seyyo na hoti, adhimattameva seyyoti attho. Yadā nisedho manaso piyehīti kodhanassa hi kodhuppādova manaso piyo nāma. Kodho hi panesa mātāpitūsupi buddhādīsupi aparajjhati. Tasmā yo assa tehi manaso nisedho kodhavasena uppajjamānassa cittassa niggaho, etaṃ na kiñci seyyoti attho. Hiṃsamanoti kodhamano. So tassa yato yato vatthuto anāgāmimaggena samugghātaṃ gacchanto nivattati[Pg.400]. Tato tatoti tato tato vatthuto sakalampi vaṭṭadukkhaṃ nivattatiyevāti attho.

Here, 'this is no small excellence' means: for an Arahant, not insulting back one who insults, or not striking back one who strikes, this is not a small excellence for that Arahant brahmin; it is not a minor excellence, but is indeed an exceedingly great excellence. This is the meaning. 'When there is restraint from things dear to the mind' means: for an angry person, the arising of anger itself is what is called dear to the mind. Indeed, this anger transgresses even against one's mother and father, and against the Buddha and others. Therefore, the restraint from those things dear to the mind, which is the suppression of the mind arising through the power of anger, is no small excellence. This is the meaning. 'A mind of harming' is a mind of anger. For that person, from whatever object that mind of anger ceases, being led to complete eradication by the path of the non-returner, from that very object the entire suffering of the round of existence indeed ceases. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Sāriputtattheravatthu sattamaṃ.

The seventh story, the Story of the Elder Sāriputta, is concluded.

8. Mahāpajāpatigotamīvatthu

8. The Story of Mahāpajāpatī Gotamī

Yassa kāyena vācāyāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāpajāpatiṃ gotamiṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse beginning with 'Yassa kāyena vācāya,' concerning Mahāpajāpatī Gotamī.

Bhagavatā hi anuppanne vatthusmiṃ paññatte aṭṭha garudhamme maṇḍanakajātiyo puriso surabhipupphadāmaṃ viya sirasā sampaṭicchitvā saparivārā mahāpajāpati gotamī upasampadaṃ labhi, añño tassā upajjhāyo vā ācariyo vā natthi. Evaṃ laddhūpasampadaṃ theriṃ ārabbha aparena samayena kathaṃ samuṭṭhāpesuṃ ‘‘mahāpajāpatiyā gotamiyā ācariyupajjhāyā na paññāyanti, sahattheneva kāsāyāni gaṇhī’’ti. Evañca pana vatvā bhikkhuniyo kukkuccāyantiyo tāya saddhiṃ neva uposathaṃ na pavāraṇaṃ karonti, tā gantvā tathāgatassapi tamatthaṃ ārocesuṃ. Satthā tāsaṃ kathaṃ sutvā ‘‘mayā mahāpajāpatiyā gotamiyā aṭṭha garudhammā dinnā, ahamevassācariyo, ahameva upajjhāyo. Kāyaduccaritādivirahitesu khīṇāsavesu kukkuccaṃ nāma na kātabba’’nti vatvā dhammaṃ desento imaṃ gāthamāha –

Indeed, Mahāpajāpatī Gotamī, together with her retinue, received the higher ordination by accepting with her head the eight weighty rules established by the Blessed One before such a precedent had arisen, just as a man fond of adornment would accept a fragrant flower garland with his head. She had no other preceptor or teacher. At a later time, concerning the elder nun who had thus received the higher ordination, they raised an issue, saying: 'The teacher and preceptor of Mahāpajāpatī Gotamī are not known; she took the saffron robes with her own hand.' Having spoken thus, the scrupulous bhikkhunīs would perform neither the Uposatha nor the Pavāraṇā with her. They went and reported that matter to the Tathāgata. The Teacher, having heard their report, said: 'The eight weighty rules were given by me to Mahāpajāpatī Gotamī. I myself am her teacher; I myself am her preceptor. Towards those Arahants who are free from bodily misconduct and so forth, scruples should not be entertained.' Having said this, while teaching the Dhamma, he spoke this verse:

391.

391.

‘‘Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇa’’nti.

For whom there is no wrongdoing by body, speech, or mind, who is restrained in these three spheres—him I call a brahmin.

Tattha dukkaṭanti sāvajjaṃ dukkhudrayaṃ apāyasaṃvattanikaṃ kammaṃ. Tīhi ṭhānehīti etehi kāyādīhi tīhi kāraṇehi kāyaduccaritādipavesanivāraṇatthāya dvāraṃ pihitaṃ, taṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'wrongdoing' means blameworthy action, productive of suffering, an action that leads to the lower realms. 'In these three spheres' means: by these three causes, beginning with the body, the doors are closed for the sake of preventing the entry of bodily misconduct and so forth. That person, I say, is a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Mahāpajāpatigotamīvatthu aṭṭhamaṃ.

The Eighth Story: The Story of Mahāpajāpatī Gotamī.

9. Sāriputtattheravatthu

9. The Story of the Elder Sāriputta

Yamhāti [Pg.401] imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this Dhamma discourse beginning with 'Yamhā,' concerning the Elder Sāriputta.

So kirāyasmā assajittherassa santike dhammaṃ sutvā sotāpattiphalaṃ pattakālato paṭṭhāya ‘‘yassaṃ disāyaṃ thero vasatī’’ti suṇāti, tato añjaliṃ paggayha tatova sīsaṃ katvā nipajjati. Bhikkhū ‘‘micchādiṭṭhiko sāriputto, ajjāpi disā namassamāno vicaratī’’ti tamatthaṃ tathāgatassa ārocesuṃ. Satthā theraṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, sāriputta, disā namassanto vicarasī’’ti pucchitvā, ‘‘bhante, mama disā namassanabhāvaṃ vā anamassanabhāvaṃ vā tumheva jānāthā’’ti vutte ‘‘na, bhikkhave, sāriputto disā namassati, assajittherassa pana santikā dhammaṃ sutvā sotāpattiphalaṃ pattatāya attano ācariyaṃ namassati. Yañhi ācariyaṃ nissāya bhikkhu dhammaṃ vijānāti, tena so brāhmaṇena aggi viya sakkaccaṃ namassitabboyevā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

It is said that from the time he attained the fruit of stream-entry after hearing the Dhamma in the presence of the Elder Assaji, the venerable one would hear in which direction the Elder was dwelling, and raising his folded hands towards that direction, he would lie down with his head turned that way. The bhikkhus reported this matter to the Tathāgata, saying: 'Sāriputta is of wrong view; even today he goes about paying homage to the directions.' The Teacher had the Elder summoned and asked: 'Is it true, Sāriputta, that you go about paying homage to the directions?' When it was said, 'Venerable Sir, you yourselves know whether I pay homage to the directions or not,' the Teacher said: 'Bhikkhus, Sāriputta does not pay homage to the directions. Rather, because he attained the fruit of stream-entry after hearing the Dhamma from the Elder Assaji, he pays homage to his own teacher. For, a bhikkhu should indeed reverently pay homage to that teacher through whom he understands the Dhamma, just as a brahmin does the sacrificial fire.' Having said this, while teaching the Dhamma, he spoke this verse:

392.

392.

‘‘Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;

Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo’’ti.

From whomever one might learn the Dhamma taught by the Perfectly Self-Enlightened One, one should revere him respectfully, as a brahmin reveres the sacrificial fire.

Tattha aggihuttaṃvāti yathā brāhmaṇo aggihuttaṃ sammā paricaraṇena ceva añjalikammādīhi ca sakkaccaṃ namassati, evaṃ yamhā ācariyā tathāgatapaveditaṃ dhammaṃ vijāneyya, taṃ sakkaccaṃ namasseyyāti attho.

Therein, 'as a brahmin reveres the sacrificial fire' means: just as a brahmin reverently pays homage to the sacrificial fire with proper service and with acts such as raising the folded hands, so too should one reverently pay homage to that teacher from whom one might learn the Dhamma proclaimed by the Tathāgata. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Sāriputtattheravatthu navamaṃ.

The Ninth Story: The Story of the Elder Sāriputta.

10. Jaṭilabrāhmaṇavatthu

10. The Story of the Matted-Hair Brahmin

Na jaṭāhīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ jaṭilabrāhmaṇaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher spoke this Dhamma discourse beginning with 'Na jaṭāhi,' concerning a certain matted-hair brahmin.

So [Pg.402] kira ‘‘ahaṃ mātito ca pitito ca sujāto brāhmaṇakule nibbatto. Sace samaṇo gotamo attano sāvake brāhmaṇāti vadati, mampi nu kho tathā vattuṃ vaṭṭatī’’ti satthu santikaṃ gantvā tamatthaṃ pucchi. Atha naṃ satthā ‘‘nāhaṃ, brāhmaṇa, jaṭāmattena, na jātigottamattena brāhmaṇaṃ vadāmi, paṭividdhasaccameva panāhaṃ brāhmaṇoti vadāmī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

It is said that he thought: 'I am well-born from both my mother's and father's side, born into a brahmin family. If the recluse Gotama calls his own disciples brahmins, it is indeed fitting that he call me one as well.' He went to the Teacher's presence and asked about this matter. Then the Teacher said to him: 'Brahmin, I do not call one a brahmin merely on account of matted hair, nor merely on account of birth and clan. Rather, I call one a brahmin who has penetrated the truth.' Having said this, while teaching the Dhamma, he spoke this verse:

393.

393.

‘‘Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo’’ti.

Not by matted hair, not by clan, not by birth does one become a brahmin. He in whom there are truth and Dhamma, he is pure, and he is a brahmin.

Tattha saccanti yasmiṃ puggale cattāri saccāni soḷasahākārehi paṭivijjhitvā ṭhitaṃ saccañāṇañceva navavidho ca lokuttaradhammo atthi, so suci, so brāhmaṇo cāti attho.

Therein, 'truth' means: that person in whom there exist both the knowledge of truth, established by having penetrated the Four Truths in their sixteen aspects, and the ninefold supramundane Dhamma—he is pure, and he is a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Jaṭilabrāhmaṇavatthu dasamaṃ.

The Tenth Story: The Story of the Matted-Hair Brahmin.

11. Kuhakabrāhmaṇavatthu

11. The Story of the Deceitful Brahmin

Kiṃ teti imaṃ dhammadesanaṃ satthā kūṭāgārasālāyaṃ viharanto ekaṃ vaggulivataṃ kuhakabrāhmaṇaṃ ārabbha kathesi.

While dwelling in the hall with the peaked roof, the Teacher spoke this Dhamma discourse beginning with 'Kiṃ te,' concerning a certain deceitful brahmin who undertook the bat-vow.

So kira vesālinagaradvāre ekaṃ kakudharukkhaṃ āruyha dvīhi pādehi rukkhasākhaṃ gaṇhitvā adhosiro olambanto ‘‘kapilānaṃ me sataṃ detha, kahāpaṇe detha, paricārikaṃ detha, no ce dassatha, ito patitvā maranto nagaraṃ anagaraṃ karissāmī’’ti vadati. Tathāgatassa bhikkhusaṅghaparivutassa nagaraṃ pavisanakāle bhikkhū taṃ brāhmaṇaṃ disvā nikkhamanakālepi naṃ tatheva olambantaṃ passiṃsu. Nāgarāpi ‘‘ayaṃ pātova paṭṭhāya evaṃ olambanto patitvā maranto nagaraṃ anagaraṃ kareyyā’’ti cintetvā nagaravināsabhītā ‘‘yaṃ so yācati, sabbaṃ demā’’ti paṭissuṇitvā adaṃsu. So otaritvā sabbaṃ gahetvā agamāsi. Bhikkhū vihārūpacāre taṃ gāviṃ viya viravitvā gacchantaṃ disvā sañjānitvā ‘‘laddhaṃ te[Pg.403], brāhmaṇa, yathāpatthita’’nti pucchitvā ‘‘āma, laddhaṃ me’’ti sutvā antovihāraṃ gantvā tathāgatassa tamatthaṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, idāneva so kuhakacoro, pubbepi kuhakacoroyeva ahosi. Idāni panesa bālajanaṃ vañceti, tadā pana paṇḍite vañcetuṃ nāsakkhī’’ti vatvā tehi yācito atītamāhari.

It is said that at a gate of Vesālī, he climbed a kakudha tree, grasped a branch with his two feet, and hung upside down, saying: 'Give me a hundred tawny cows, give me kahāpaṇas, give me a female attendant. If you do not give them, I will fall from here and die, and I will make this city a non-city.' When the Tathāgata was entering the city surrounded by the Saṅgha of bhikkhus, the bhikkhus saw that brahmin. When they were leaving, they saw him still hanging in the same way. The city-dwellers, fearing the destruction of the city, thought, 'If this man, who has been hanging like this since morning, falls and dies, he will make the city a non-city.' So they promised, 'We will give whatever he asks for,' and they gave it to him. He came down, took everything, and went away. In the monastery precincts, the bhikkhus saw him going along bellowing like a cow, and recognizing him, they asked: 'Brahmin, did you get what you wished for?' Hearing him reply, 'Yes, I got it,' they went inside the monastery and reported the matter to the Tathāgata. The Teacher said: 'Bhikkhus, he is not a deceitful thief only now; he was a deceitful thief in the past as well. Now he deceives foolish people, but then he was unable to deceive the wise.' Having said this, and being requested by them, he related a story of the past.

Atīte ekaṃ kāsikagāmaṃ nissāya eko kuhakatāpaso vāsaṃ kappesi. Taṃ ekaṃ kulaṃ paṭijaggi. Divā uppannakhādanīyabhojanīyato attano puttānaṃ viya tassapi ekaṃ koṭṭhāsaṃ deti, sāyaṃ uppannakoṭṭhāsaṃ ṭhapetvā dutiyadivase deti. Athekadivasaṃ sāyaṃ godhamaṃsaṃ labhitvā sādhukaṃ pacitvā tato koṭṭhāsaṃ ṭhapetvā dutiyadivase tassa adaṃsu. Tāpaso maṃsaṃ khāditvāva rasataṇhāya baddho ‘‘kiṃ maṃsaṃ nāmeta’’nti pucchitvā ‘‘godhamaṃsa’’nti sutvā bhikkhāya caritvā sappidadhikaṭukabhaṇḍādīni gahetvā paṇṇasālaṃ gantvā ekamantaṃ ṭhapesi. Paṇṇasālāya pana avidūre ekasmiṃ vammike godharājā viharati. So kālena kālaṃ tāpasaṃ vandituṃ āgacchati. Taṃdivasaṃ panesa ‘‘taṃ vadhissāmī’’ti daṇḍaṃ paṭicchādetvā tassa vammikassa avidūre ṭhāne niddāyanto viya nisīdi. Godharājā vammikato nikkhamitvā tassa santikaṃ āgacchantova ākāraṃ sallakkhetvā ‘‘na me ajja ācariyassa ākāro ruccatī’’ti tatova nivatti. Tāpaso tassa nivattanabhāvaṃ ñatvā tassa māraṇatthāya daṇḍaṃ khipi, daṇḍo virajjhitvā gato. Godharājāpi dhammikaṃ pavisitvā tato sīsaṃ nīharitvā āgatamaggaṃ olokento tāpasaṃ āha –

In the past, a deceitful ascetic lived near a village in the Kāsī country. A certain family supported him. From the hard and soft food they obtained during the day, they would give him a portion as if for their own sons; the portion obtained in the evening, they would set aside and give to him the next day. Then one day, having obtained some monitor lizard meat in the evening, they cooked it well, set aside a portion from it, and gave it to him the next day. The ascetic ate the meat and, becoming bound by craving for its taste, he asked, 'What meat is this?' Hearing it was monitor lizard meat, he went on an alms round, collected ghee, curds, spices, and other things, went to his leaf-hut, and set them aside. Now, not far from his leaf-hut, a king of the monitor lizards lived in an anthill. From time to time, he would come to pay respects to the ascetic. On that day, however, the ascetic thought, 'I will kill him,' and having concealed a stick, he sat down in a place not far from the anthill as if he were sleeping. As the monitor lizard king came out of the anthill and was approaching him, he observed his posture and thought, 'Today my teacher’s posture does not please me,' and he turned back right from there. The ascetic, knowing he was turning back, threw the stick to kill him, but the stick missed. The monitor lizard king entered the anthill, and then, putting his head out and looking along the path by which he had come, he spoke to the ascetic:

‘‘Samaṇaṃ taṃ maññamāno, upagacchimasaññataṃ;

So maṃ daṇḍena pāhāsi, yathā asamaṇo tathā.

Thinking you a recluse, I approached you, the unrestrained one. You struck me with a stick, just as a non-recluse would.

‘‘Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;

Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī’’ti. (jā. 1.4.97-98);

What use are your matted locks to you, O witless one? What use your antelope-hide garment? Within you is a jungle, while you polish the outside.

Atha naṃ tāpaso attano santakena palobhetuṃ evamāha –

Then the ascetic, in order to entice him with what he possessed, said this:

‘‘Ehi godha nivattassu, bhuñja sālīnamodanaṃ;

Telaṃ loṇañca me atthi, pahūtaṃ mayha pipphalī’’ti. (jā. 1.4.99);

Come, monitor lizard, turn back! Eat this fine rice. I have oil and salt, and I have plenty of long pepper.

Taṃ [Pg.404] sutvā godharājā ‘‘yathā yathā tvaṃ kathesi, tathā tathā me palāyitukāmatāva hotī’’ti vatvā imaṃ gāthamāha –

Hearing this, the monitor lizard king said, 'The more you speak, the more I want to flee,' and he spoke this verse:

‘‘Esa bhiyyo pavekkhāmi, vammikaṃ sataporisaṃ;

Telaṃ loṇañca kittesi, ahitaṃ mayha pipphalī’’ti. (jā. 1.4.100);

I will enter even further into this anthill, a hundred fathoms deep. You praise your oil and salt, but long pepper is unsuitable for me.

Evañca pana vatvā ‘‘ahaṃ ettakaṃ kālaṃ tayi samaṇasaññaṃ akāsiṃ, idāni pana te maṃ paharitukāmatāya daṇḍo khitto, tassa khittakāleyeva asamaṇo jāto. Kiṃ tādisassa duppaññassa puggalassa jaṭāhi, kiṃ sakhurena ajinacammena. Abbhantarañhi te gahanaṃ, kevalaṃ bāhirameva parimajjasī’’ti āha. Satthā imaṃ atītaṃ āharitvā ‘‘tadā esa kuhako tāpaso ahosi, godharājā pana ahamevā’’ti vatvā jātakaṃ samodhānetvā tadā godhapaṇḍitena tassa niggahitakāraṇaṃ dassento imaṃ gāthamāha –

And having spoken thus, he said: 'For so long I perceived you as a recluse. But now, since you threw a stick with the desire to strike me, at the very moment you threw it you became a non-recluse. What use are matted locks to such a witless person? What use is an antelope hide complete with its hooves? Indeed, within you is a jungle; you only polish the outside.' The Teacher related this past story and, identifying the birth, said: 'At that time, this deceitful ascetic was that person, but the monitor lizard king was I myself.' Then, showing the reason for the rebuke given by the wise monitor lizard, he spoke this verse:

394.

394.

‘‘Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;

Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī’’ti. (jā. 1.4.98);

What use are your matted locks to you, O witless one? What use your antelope-hide garment? Within you is a jungle, while you polish the outside.

Tattha kiṃ te jaṭāhīti ambho duppañña tava baddhāhipi imāhi jaṭāhi sakhurāya nivatthāyapi imāya ajinacammasāṭikāya ca kimatthoti. Abbhantaranti abbhantarañhi te rāgādikilesagahanaṃ, kevalaṃ hatthilaṇḍaṃ assalaṇḍaṃ viya maṭṭhaṃ bāhiraṃ parimajjasīti attho.

Herein, 'What use are your matted locks to you?' means: O witless one, what is the use of these matted locks of yours that are tied up, and of this antelope-hide garment complete with its hooves that you wear? 'Within you is a jungle' means: indeed, within you is a jungle of defilements such as lust, yet you merely polish the outside, which is smooth like a ball of elephant or horse dung. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so on.

Kuhakabrāhmaṇavatthu ekādasamaṃ.

The Eleventh Story: The Deceitful Brahmin.

12. Kisāgotamīvatthu

12. The Story of Kisāgotamī

Paṃsukūladharanti imaṃ dhammadesanaṃ satthā gijjhakūṭe pabbate viharanto kisāgotamiṃ ārabbha kathesi.

While dwelling on Gijjhakūṭa Mountain, the Teacher delivered this Dhamma discourse beginning with 'One who wears rag-robes,' concerning Kisāgotamī.

Tadā kira sakko paṭhamayāmāvasāne devaparisāya saddhiṃ satthāraṃ upasaṅkamitvā vanditvā ekamante sāraṇīyadhammakathaṃ suṇanto nisīdi. Tasmiṃ khaṇe kisāgotamī ‘‘satthāraṃ passissāmī’’ti ākāsenāgantvā sakkaṃ disvā nivatti. So taṃ vanditvā nivattantiṃ disvā satthāraṃ pucchi – ‘‘kā nāmesā[Pg.405], bhante, āgacchamānāva tumhe disvā nivattatī’’ti? Satthā ‘‘kisāgotamī nāmesā, mahārāja, mama dhītā paṃsukūlikattherīnaṃ aggā’’ti vatvā imaṃ gāthamāha –

It is said that at that time, at the end of the first watch of the night, Sakka approached the Teacher with his retinue of devas, paid homage, and sat to one side listening to a talk on the Dhamma worthy of being remembered. At that moment, Kisāgotamī, thinking, 'I will see the Teacher,' came through the air, but seeing Sakka, she turned back. Seeing her turning back, Sakka asked the Teacher: 'Venerable sir, who is this by name who turns back upon seeing you just as she was approaching?' The Teacher replied: 'Great king, this is my daughter Kisāgotamī, the foremost among the elder nuns who wear rag-robes,' and then he spoke this verse:

395.

395.

‘‘Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;

Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

The person who wears rag-robes, who is lean, with veins spread across the body, who meditates alone in the forest—that one I call a brahmin.

Tattha kisanti paṃsukūlikā hi attano anurūpaṃ paṭipadaṃ pūrentā appamaṃsalohitā ceva honti dhamanisanthatagattā ca, tasmā evamāha. Ekaṃ vanasminti vivittaṭṭhāne ekakaṃ vanasmiṃ jhāyantaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'lean': those who wear rag-robes, by fulfilling a practice suitable for them, have little flesh and blood and have bodies covered with a network of veins; therefore it is said thus. 'Alone in the forest' means meditating alone in a secluded place in the forest. The meaning is: 'That one I call a brahmin.'

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so on.

Kisāgotamīvatthu dvādasamaṃ.

The Story of Kisāgotamī is the twelfth.

13. Ekabrāhmaṇavatthu

13. The Story of a Certain Brahmin

Na cāhanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ brāhmaṇaṃ ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with 'I do not call one a brahmin,' concerning a certain brahmin.

So kira ‘‘samaṇo gotamo attano sāvake brāhmaṇāti vadati ahañcamhi brāhmaṇayoniyaṃ nibbatto, mampi nu kho evaṃ vattuṃ vaṭṭatī’’ti satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Atha naṃ satthā ‘‘nāhaṃ, brāhmaṇa, brāhmaṇayoniyaṃ nibbattamattenevaṃ vadāmi, yo pana akiñcano agahaṇo, tamahaṃ brāhmaṇaṃ vadāmī’’ti vatvā imaṃ gāthamāha –

It is said that he thought: 'The ascetic Gotama calls his disciples brahmins. I too have been born from a brahmin womb. Is it not fitting that I too be called so?' He approached the Teacher and asked about this matter. Then the Teacher said to him: 'Brahmin, I do not call someone a brahmin merely for being born from a brahmin womb. But one who is without impediments and without grasping—that one I call a brahmin.' Having said this, he spoke this verse:

396.

396.

‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

I do not call one a brahmin for being born from a womb, for originating from a mother. If one has impediments, one is called a ‘bhovādi.’ The one who is without impediments and without grasping—that one I call a brahmin.

Tattha yonijanti yoniyaṃ jātaṃ. Mattisambhavanti brāhmaṇiyā mātu santake udarasmiṃ sambhūtaṃ. Bhovādīti so pana āmantanādīsu ‘‘bho, bho’’ti vatvā vicaranto bhovādi nāma hoti, sace rāgādīhi [Pg.406] kiñcanehi sakiñcano. Ahaṃ pana rāgādīhi akiñcanaṃ catūhi upādānehi anādānaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'born from a womb' means born in a womb. 'Originating from a mother' means born in the womb of a brahmin mother. 'Bhovādi': one who goes about saying 'bho, bho' when addressing others is called a 'bhovādi' if one has impediments such as lust. But I call one a brahmin who is without impediments such as lust and without grasping by way of the four kinds of clinging. This is the meaning.

Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, that brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well.

Ekabrāhmaṇavatthu terasamaṃ.

The Story of a Certain Brahmin is the thirteenth.

14. Uggasenaseṭṭhiputtavatthu

14. The Story of Uggasena, the Seṭṭhi's Son

Sabbasaṃyojananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ nāma seṭṭhiputtaṃ ārabbha kathesi. Vatthu ‘‘muñca pure muñca pacchato’’ti (dha. pa. 348) gāthāvaṇṇanāya vitthāritameva.

While dwelling at the Bamboo Grove, the Teacher delivered this Dhamma discourse beginning with the words, 'Sabbasaṃyojanaṃ...,' concerning Uggasena, the seṭṭhi's son. The story has been set forth in detail in the explanation of the verse beginning, 'Release what is before, release what is behind' (Dhp 348).

Tadā hi satthā, ‘‘bhante, uggaseno ‘na bhāyāmī’ti vadati, abhūtena maññe aññaṃ byākarotī’’ti bhikkhūhi vutte, ‘‘bhikkhave, mama puttasadisā chinnasaṃyojanā na bhāyantiyevā’’ti vatvā imaṃ gāthamāha –

For at that time, when the bhikkhus said, 'Venerable sir, Uggasena says, “I am not afraid.” We think he is making a false declaration of final knowledge,' the Teacher replied, 'Bhikkhus, those like my son whose fetters have been cut off truly do not fear.' Having said this, he spoke this verse:

397.

397.

‘‘Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“One who, having cut off every fetter, truly does not tremble, who has overcome attachment and is disjoined—him I call a brahmin.”

Tattha sabbasaṃyojananti dasavidhasaṃyojanaṃ. Na paritassatīti taṇhāya na bhāyati. Tamahanti taṃ ahaṃ rāgādīnaṃ saṅgānaṃ atītattā saṅgātigaṃ, catunnampi yogānaṃ abhāvena visaṃyuttaṃ brāhmaṇaṃ vadāmīti attho.

Herein, every fetter refers to the ten kinds of fetters. Does not tremble means one is not afraid due to craving. The phrase tamahaṃ is parsed as taṃ ahaṃ. One who has overcome attachment (saṅgātigaṃ) is so called for having gone beyond attachments such as lust; disjoined (visaṃyuttaṃ) is so called due to the absence of the four yokes. Such a one I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so on.

Uggasenaseṭṭhiputtavatthu cuddasamaṃ.

The Story of Uggasena, the Seṭṭhi's Son, is the fourteenth.

15. Dvebrāhmaṇavatthu

15. The Story of the Two Brahmins

Chetvā naddhinti imaṃ dhammadesanaṃ satthā jetavane viharanto dve brāhmaṇe ārabbha kathesi.

While dwelling at Jetavana, the Teacher delivered this Dhamma discourse beginning with the words, 'Chetvā naddhiṃ...,' concerning two brahmins.

Tesu [Pg.407] kirekassa cūḷarohito nāma goṇo ahosi, ekassa mahārohito nāma. Te ekadivasaṃ ‘‘tava goṇo balavā, mama goṇo balavā’’ti vivaditvā ‘‘kiṃ no vivādena, pājetvā jānissāmā’’ti aciravatītīre sakaṭaṃ vālukāya pūretvā goṇe yojayiṃsu. Tasmiṃ khaṇe bhikkhūpi nhāyituṃ tattha gatā honti. Brāhmaṇā goṇe pājesuṃ. Sakaṭaṃ niccalaṃ aṭṭhāsi, naddhivarattā pana chijjiṃsu. Bhikkhū disvā vihāraṃ gantvā tamatthaṃ satthu ārocayiṃsu. Satthā, ‘‘bhikkhave, bāhirā etā naddhivarattā, yo koci etā chindateva, bhikkhunā pana ajjhattikaṃ kodhanaddhiñceva taṇhāvarattañca chindituṃ vaṭṭatī’’ti vatvā imaṃ gāthamāha –

It is said that one of them had an ox named Cūḷarohita, and the other had one named Mahārohita. One day, they quarreled, saying, 'Your ox is strong!' 'My ox is strong!' Then they thought, 'What is the use of quarreling? Let us find out by making them pull.' They filled a cart with sand on the bank of the Aciravatī River and yoked their oxen to it. At that moment, some bhikkhus had also gone there to bathe. The brahmins drove the oxen. The cart remained motionless, but the strap and the rope snapped. Seeing this, the bhikkhus went to the monastery and reported the matter to the Teacher. The Teacher said, 'Bhikkhus, those are external straps and ropes; anyone can cut them. But a bhikkhu ought to cut the internal strap of anger and the rope of craving.' Having said this, he spoke this verse:

398.

398.

‘‘Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“Having cut the strap and the thong, the tether with its sequence, having lifted the cross-bar, awakened—him I call a brahmin.”

Tattha naddhinti nayhanabhāvena pavattaṃ kodhaṃ. Varattanti bandhanabhāvena pavattaṃ taṇhaṃ. Sandānaṃ sahanukkamanti anusayānukkamasahitaṃ dvāsaṭṭhidiṭṭhisandānaṃ, idaṃ sabbampi chinditvā ṭhitaṃ avijjāpalighassa ukkhittattā ukkhittapalighaṃ, catunnaṃ saccānaṃ buddhattā buddhaṃ taṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, strap (naddhi) means anger, which arises in the manner of a strap. Thong (varatta) means craving, which arises in the manner of a bond. The tether with its sequence (sandānaṃ sahanukkamaṃ) means the tether of the sixty-two wrong views together with the sequence of underlying tendencies. Having cut all this, one is established. Having lifted the cross-bar (ukkhittapalighaṃ) is so called because the cross-bar of ignorance has been lifted up. Awakened (buddhaṃ) is so called because of having awakened to the four truths. Such a one I call a brahmin. This is the meaning.

Desanāvasāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

At the conclusion of the discourse, five hundred bhikkhus were established in arahantship, and the Dhamma discourse was beneficial to those who had assembled as well.

Dvebrāhmaṇavatthu pannarasamaṃ.

The Story of the Two Brahmins is the fifteenth.

16. Akkosakabhāradvājavatthu

16. The Story of Akkosaka Bhāradvāja

Akkosanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto akkosakabhāradvājaṃ ārabbha kathesi.

While dwelling at Veḷuvana, the Teacher delivered this Dhamma discourse beginning with the word 'Akkosaṃ,' concerning Akkosaka Bhāradvāja.

Tassa hi bhātu bhāradvājassa dhanañjānī nāma brāhmaṇī sotāpannā ahosi. Sā khīpitvāpi kāsitvāpi pakkhalitvāpi ‘‘namo tassa bhagavato arahato sammāsambuddhassā’’ti imaṃ udānaṃ udānesi. Sā ekadivasaṃ brāhmaṇaparivesanāya pavattamānāya pakkhalitvā tatheva mahāsaddena udānaṃ udānesi. Brāhmaṇo kujjhitvā ‘‘evamevāyaṃ vasalī yattha vā tattha vā pakkhalitvā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’ti [Pg.408] vatvā ‘‘idāni te, vasali, gantvā tassa satthuno vādaṃ āropessāmī’’ti āha. Atha naṃ sā ‘‘gaccha, brāhmaṇa, nāhaṃ taṃ passāmi, yo tassa bhagavato vādaṃ āropeyya, api ca gantvā taṃ bhagavantaṃ pañhaṃ pucchassū’’ti āha. So satthu santikaṃ gantvā avanditvāva ekamantaṃ ṭhito pañhaṃ pucchanto imaṃ gāthamāha –

Indeed, the wife of Bhāradvāja, the elder brother of Akkosaka, a brahmin woman named Dhanañjānī, was a stream-enterer. Whenever she sneezed, coughed, or stumbled, she would utter this inspired utterance: 'Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One!' One day, while a meal was being served to the brahmins, she stumbled and loudly uttered that same inspired utterance. The brahmin became angry and said: 'At every turn this outcaste woman stumbles and then sings the praises of that shaveling recluse!' Then he said: 'Now, you outcaste, I will go and refute your teacher's doctrine!' She replied: 'Go, brahmin. I do not see anyone who could refute the Blessed One's doctrine. Still, go and ask the Blessed One a question.' So he went to the Teacher and, without paying homage, stood to one side and, asking a question, spoke this verse:

‘‘Kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā’’ti. (saṃ. ni. 1.187);

“Having cut off what does one sleep soundly? Having cut off what does one not grieve? Of what one thing, Gotama, do you approve the slaying?”

Athassa pañhaṃ byākaronto satthā imaṃ gāthamāha –

Then, answering his question, the Teacher spoke this verse:

‘‘Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa brāhmaṇa;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī’’ti. (saṃ. ni. 1.187);

“Having cut off anger, one sleeps soundly; having cut off anger, one does not grieve. O brahmin, the noble ones praise the slaying of anger with its poisoned root and honeyed tip; for having cut that off, one does not grieve.”

So satthari pasīditvā pabbajitvā arahattaṃ pāpuṇi. Athassa kaniṭṭho akkosakabhāradvājo ‘‘bhātā kira me pabbajito’’ti sutvā kuddho āgantvā satthāraṃ asabbhāhi pharusāhi vācāhi akkosi. Sopi satthārā atithīnaṃ khādanīyādidānaopammena saññatto satthari pasanno pabbajitvā arahattaṃ pāpuṇi. Aparepissa sundarikabhāradvājo biliṅgakabhāradvājoti dve kaniṭṭhabhātaro satthāraṃ akkosantāva satthārā vinītā pabbajitvā arahattaṃ pāpuṇiṃsu.

He gained confidence in the Teacher, went forth, and attained Arahantship. Then his younger brother, Akkosaka Bhāradvāja, heard, 'It seems my elder brother has gone forth!' and, becoming angry, he came and abused the Teacher with uncivil and harsh words. He too was instructed by the Teacher with the simile of offering food to guests, and having gained confidence in the Teacher, he went forth and attained Arahantship. Afterwards, his two other younger brothers, Sundarika Bhāradvāja and Biliṅgaka Bhāradvāja, also came while abusing the Teacher, but they were tamed by the Teacher, went forth, and attained Arahantship.

Athekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, acchariyā vata buddhaguṇā, catūsu nāma bhātikesu akkosantesu satthā kiñci avatvā tesaṃyeva patiṭṭhā jāto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, ahaṃ mama khantibalena samannāgatattā duṭṭhesu adussanto mahājanassa patiṭṭhā homiyevā’’ti vatvā imaṃ gāthamāha –

Then one day a discussion arose in the Dhamma hall: 'Friends, how wonderful are the qualities of the Buddha! When four brothers were abusing him, the Teacher said nothing and became their refuge.' The Teacher came and asked: 'For what discussion are you now gathered here, monks?' When they told him, 'For this one,' he said: 'Monks, because I am endowed with the power of patience and am not hostile towards the hostile, I indeed become a refuge for many people.' Then he spoke this verse:

399.

399.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“He who, without anger, endures abuse, beating, and bonds, who has the power of patience and an army of strength—him I call a brahmin.”

Tattha aduṭṭhoti etaṃ dasahi akkosavatthūhi akkosañca pāṇiādīhi pothanañca andubandhanādīhi bandhanañca yo akuddhamānaso hutvā adhivāseti[Pg.409], khantibalena samannāgatattā khantibalaṃ, punappunaṃ uppattiyā anīkabhūtena teneva khantibalena samannāgatattā balānīkaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, without anger means: he who endures with a mind free from anger abuse based on the ten grounds for abuse, beatings with the hands and so on, and bondage with fetters and the like. He has the power of patience because he is endowed with the power of patience. He has an army of strength because he is endowed with that same power of patience, which, through repeated arising, has become like an army. Such a person I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruits of stream-entry and so on.

Akkosakabhāradvājavatthu soḷasamaṃ.

The Story of Akkosaka Bhāradvāja is the sixteenth.

17. Sāriputtattheravatthu

17. The Story of the Elder Sāriputta

Akkodhananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattheraṃ ārabbha kathesi.

While dwelling at Veḷuvana, the Teacher delivered this Dhamma discourse beginning with 'Akkodhanaṃ,' concerning the Elder Sāriputta.

Tadā kira thero pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto nālakagāme mātu gharadvāraṃ agamāsi. Atha naṃ sā nisīdāpetvā parivisamānā akkosi – ‘‘ambho, ucchiṭṭhakhādaka ucchiṭṭhakañjiyaṃ alabhitvā paragharesu uḷuṅkapiṭṭhena ghaṭṭitakañjiyaṃ paribhuñjituṃ asītikoṭidhanaṃ pahāya pabbajitosi, nāsitamhā tayā, bhuñjāhi dānī’’ti. Bhikkhūnampi bhattaṃ dadamānā ‘‘tumhehi mama putto attano cūḷupaṭṭhāko kato, idāni bhuñjathā’’ti vadeti. Thero bhikkhaṃ gahetvā vihārameva agamāsi. Athāyasmā rāhulo satthāraṃ piṇḍapātena āpucchi. Atha naṃ satthā āha – ‘‘rāhula, kahaṃ gamitthā’’ti? ‘‘Ayyikāya gāmaṃ, bhante’’ti. ‘‘Kiṃ pana te ayyikāya upajjhāyo vutto’’ti? ‘‘Ayyikāya me, bhante, upajjhāyo akkuṭṭho’’ti. ‘‘Kinti vatvā’’ti? ‘‘Idaṃ nāma, bhante’’ti. ‘‘Upajjhāyena pana te kiṃ vutta’’nti? ‘‘Na kiñci, bhante’’ti. Taṃ sutvā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, acchariyā vata sāriputtattherassa guṇā, evaṃnāmassa mātari akkosantiyā kodhamattampi nāhosī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, khīṇāsavā nāma akkodhanāva hontī’’ti vatvā imaṃ gāthamāha –

It is said that at that time the elder, while wandering for alms with five hundred monks, went to the door of his mother's house in Nālaka village. Then, having had him seated, she served him while reviling him: 'Hey, you eater of leftovers! Unable to get even leftover gruel, you abandoned eighty crores of wealth to go forth, in order to eat gruel stirred with the tip of a ladle in the houses of others. We have been ruined by you! Now eat!' While giving food to the monks, she said: 'You have made my son your junior attendant, now eat!' The elder took his almsfood and went back to the monastery. Then the Venerable Rāhula went to the Teacher. The Teacher said to him, 'Rāhula, where did you go?' 'To my grandmother's village, venerable sir.' 'And what did your grandmother say to your preceptor?' 'Venerable sir, my grandmother reviled my preceptor.' 'Saying what?' 'She said such and such, venerable sir.' 'And what did your preceptor say?' 'Nothing, venerable sir.' Hearing this, the monks started a discussion in the Dhamma hall: 'Friends, how wonderful are the qualities of the Elder Sāriputta! When his own mother was reviling him so, not even a trace of anger arose in him.' The Teacher came and asked: 'For what discussion are you now gathered here, monks?' When they told him, 'For this one,' he said: 'Monks, those whose taints are destroyed are indeed free from anger,' and he spoke this verse:

400.

400.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“One who is free from anger, observant of vows, virtuous, without conceit, tamed, and bearing his final body—him I call a brahmin.”

Tattha [Pg.410] vatavantanti dhutavatena, samannāgataṃ catupārisuddhisīlena sīlavantaṃ, taṇhāussadābhāvena anussadaṃ , chaḷindriyadamanena dantaṃ, koṭiyaṃ ṭhitena attabhāvena antimasarīraṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'observant of vows' means endowed with the ascetic practices. 'Virtuous' means possessed of the fourfold purification virtue. 'Without conceit' means being free from the swelling of craving. 'Tamed' means by the subduing of the six sense faculties. 'Bearing his final body' means with his individual existence standing at the very end. That one, him I call a brahmin—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and the other paths and fruits.

Sāriputtattheravatthu sattarasamaṃ.

The Story of the Elder Sāriputta, the Seventeenth, is finished.

18. Uppalavaṇṇātherīvatthu

18. The Story of the Elder Uppalavaṇṇā

Vāri pokkharapattevāti imaṃ dhammadesanaṃ satthā jetavane viharanto uppalavaṇṇatheriṃ ārabbha kathesi. Vatthu ‘‘madhuvā maññati bālo’’ti gāthāvaṇṇanāya (dha. pa. 69) vitthāritameva. Vuttañhi tattha (dha. pa. aṭṭha. 1.69) –

“Like water on a lotus leaf…”: this discourse on the Dhamma the Teacher spoke while dwelling at Jetavana, concerning the Elder Uppalavaṇṇā. The story is explained in detail in the commentary on the verse, “The fool thinks it is like honey” (Dhp 69). For it is said there:

Aparena samayena mahājano dhammasabhāyaṃ kathaṃ samuṭṭhāpesi ‘‘khīṇāsavāpi maññe kāmasukhaṃ sādiyanti, kāmaṃ sevanti, kiṃ na sevissanti. Na hete koḷāparukkhā, na ca vammikā, allamaṃsasarīrāva, tasmā etepi kāmasukhaṃ sādiyantī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, khīṇāsavā kāmasukhaṃ sādiyanti, na kāmaṃ sevanti. Yathā hi padumapatte patitaṃ udakabindu na limpati na saṇṭhāti, vinivattitvā pana patateva. Yathā ca āragge sāsapo na upalimpati na saṇṭhāti, vinivattitvā patateva, evaṃ khīṇāsavassa citte duvidhopi kāmo na limpati na saṇṭhātī’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

On a later occasion, a great number of people raised a topic of discussion in the Hall of Dhamma: “It seems that even those whose taints are destroyed enjoy sensual pleasures; they indulge in sensual pleasures. Why would they not indulge? Indeed, they are not sapless trees, nor are they anthills; they have bodies of moist flesh. Therefore, they too enjoy sensual pleasures.” The Teacher came and asked, “For what topic of discussion are you now gathered here, monks?” When they told him what it was, he said: “No, monks, those whose taints are destroyed do not enjoy sensual pleasures, nor do they indulge in sensual pleasures. For just as a drop of water that has fallen on a lotus leaf does not adhere to it or remain on it, but rolls off and falls away; and just as a mustard seed does not adhere to the point of an awl or remain on it, but rolls off and falls away; even so, both kinds of sensual pleasure do not adhere to or remain in the mind of one whose taints are destroyed.” Connecting the incidents, he taught the Dhamma by uttering this verse:

401.

401.

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa’’nti.

“Like water on a lotus leaf, or a mustard seed on an awl’s point, one who is not stained by sensual pleasures—that one I call a brahmin.”

Tattha yo na limpatīti evamevaṃ yo abbhantare duvidhepi kāme na upalimpati, tasmiṃ kāme na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'one who is not stained' means: just so, one who is not stained internally by the two kinds of sensual pleasure, and does not remain established in that sensual pleasure—that one I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and the other paths and fruits.

Uppalavaṇṇātherīvatthu aṭṭhārasamaṃ.

The Eighteenth Story: The Elder Uppalavaṇṇā.

19. Aññatarabrāhmaṇavatthu

19. The Story of a Certain Brahmin

Yo [Pg.411] dukkhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

“One who of suffering…”: this discourse on the Dhamma the Teacher spoke while dwelling at Jetavana, concerning a certain brahmin.

Tassa kireko dāso apaññatte sikkhāpade palāyitvā pabbajitvā arahattaṃ pāpuṇi. Brāhmaṇo taṃ olokento adisvā ekadivasaṃ satthārā saddhiṃ piṇḍāya pavisantaṃ dvārantare disvā cīvaraṃ daḷhaṃ aggahesi. Satthā nivattitvā ‘‘kiṃ idaṃ, brāhmaṇā’’ti pucchi. Dāso me, bho gotamāti. Pannabhāro esa, brāhmaṇāti. ‘‘Pannabhāro’’ti ca vutte brāhmaṇo ‘‘arahā’’ti sallakkhesi. Tasmā punapi tena ‘‘evaṃ, bho gotamā’’ti vutte satthā ‘‘āma, brāhmaṇa, pannabhāro’’ti vatvā imaṃ gāthamāha –

It is said that a slave of his ran away before the training rules were laid down, went forth, and attained Arahantship. The brahmin was looking for him but did not see him. One day, at a gateway, he saw his former slave entering for alms along with the Teacher and firmly seized his robe. The Teacher turned and asked, “What is this, brahmin?” “He is my slave, Master Gotama.” “He has laid down the burden, brahmin.” When the words “he has laid down the burden” were spoken, the brahmin understood that he was an Arahant. Therefore, when he asked again, “Is that so, Master Gotama?” the Teacher replied, “Yes, brahmin, he has laid down the burden,” and he spoke this verse:

402.

402.

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“One who in this very life understands for himself the destruction of suffering, who has laid down the burden, and is detached—that one I call a brahmin.”

Tattha dukkhassāti khandhadukkhassa. Pannabhāranti ohitakhandhabhāraṃ catūhi yogehi sabbakilesehi vā visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Herein, 'of suffering' means of the suffering of the aggregates. 'Having laid down the burden' means one who has laid down the burden of the aggregates. 'Detached' means detached from the four yokes or from all defilements. That one I call a brahmin: this is the meaning. At the conclusion of the discourse, that brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial for the assembled company as well.

Aññatarabrāhmaṇavatthu ekūnavīsatimaṃ.

The Nineteenth Story: A Certain Brahmin.

20. Khemābhikkhunīvatthu

20. The Story of the Bhikkhunī Khemā

Gambhīrapaññanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto khemaṃ nāma bhikkhuniṃ ārabbha kathesi.

“One with profound wisdom…”: this Dhamma discourse the Teacher spoke while dwelling on Gijjhakūṭa, concerning the bhikkhunī named Khemā.

Ekadivasañhi paṭhamayāmasamanantare sakko devarājā parisāya saddhiṃ āgantvā satthu santike sāraṇīyadhammakathaṃ suṇanto nisīdi. Tasmiṃ khaṇe khemā bhikkhunī ‘‘satthāraṃ passissāmī’’ti āgantvā sakkaṃ disvā ākāse ṭhitāva satthāraṃ vanditvā nivatti. Sakko taṃ disvā ‘‘ko [Pg.412] esā, bhante, āgacchamānā ākāse ṭhitāva satthāraṃ vanditvā nivattī’’ti pucchi. Satthā ‘‘esā, mahārāja, mama dhītā khemā nāma mahāpaññā maggāmaggakovidā’’ti vatvā imaṃ gāthamāha –

One day, just after the first watch of the night, Sakka, king of the devas, came with his retinue and sat down in the Teacher's presence to listen to a talk on the Dhamma of cordiality. At that moment, the bhikkhunī Khemā came, thinking, “I will see the Teacher.” Seeing Sakka, she paid homage to the Teacher while poised in the air and then turned back. Seeing her, Sakka asked the Teacher: “Venerable sir, who was that who came, paid homage to the Teacher while poised in the air, and then turned back?” The Teacher replied: “That, great king, is my daughter Khemā, who is endowed with great wisdom and is an expert on the path and the non-path,” and he spoke this verse:

403.

403.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“One with profound wisdom, intelligent, an expert on the path and the non-path, who has attained the ultimate goal—that one I call a brahmin.”

Tattha gabbhīrapaññanti gambhīresu khandhādīsu pavattāya paññāya samannāgataṃ dhammojapaññāya samannāgataṃ medhāviṃ ‘‘ayaṃ duggatiyā maggo, ayaṃ sugatiyā maggo, ayaṃ nibbānassa maggo, ayaṃ amaggo’’ti evaṃ magge ca amagge ca chekatāya maggāmaggassa kovidaṃ arahattasaṅkhātaṃ uttamatthaṃ anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'one with profound wisdom' means one endowed with wisdom concerning profound matters such as the aggregates. 'Intelligent' means endowed with wisdom that is the essence of the Dhamma. 'An expert on the path and the non-path' means one who is skilled in the path and the non-path, knowing: “This is the path to a woeful destination, this is the path to a happy destination, this is the path to Nibbāna, and this is a non-path.” 'Who has attained the ultimate goal' means one who has attained the goal called arahantship. That one I call a brahmin: this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and the other paths and fruits.

Khemābhikkhunivatthu vīsatimaṃ.

The Twentieth Story: The Bhikkhunī Khemā.

21. Pabbhāravāsītissattheravatthu

21. The Story of the Elder Tissa the Mountainside-Dweller

Asaṃsaṭṭhanti imaṃ dhammadesanaṃ satthā jetavane viharanto pabbhāravāsītissattheraṃ ārabbha kathesi.

“Unassociated”—this Dhamma discourse the Teacher spoke while dwelling in Jeta’s Grove, concerning the Elder Tissa, the mountainside-dweller.

So kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā sappāyaṃ senāsanaṃ olokento ekaṃ leṇapabbhāraṃ pāpuṇi, sampattakkhaṇeyevassa cittaṃ ekaggataṃ labhi. So ‘‘ahaṃ idha vasanto pabbajitakiccaṃ nipphādetuṃ sakkhissāmī’’ti cintesi. Leṇepi adhivatthā devatā ‘‘sīlavā bhikkhu āgato, iminā saddhiṃ ekaṭṭhāne vasituṃ dukkhaṃ. Ayaṃ pana idha ekarattimeva vasitvā pakkamissatī’’ti cintetvā putte ādāya nikkhami. Thero punadivase pātova gocaragāmaṃ piṇḍāya pāvisi. Atha naṃ ekā upāsikā disvāva puttasinehaṃ paṭilabhitvā gehe nisīdāpetvā bhojetvā attānaṃ nissāya temāsaṃ vasanatthāya yāci. Sopi ‘‘sakkā mayā imaṃ nissāya [Pg.413] bhavanissaraṇaṃ kātu’’nti adhivāsetvā tameva leṇaṃ agamāsi. Devatā taṃ āgacchantaṃ disvā ‘‘addhā kenaci nimantito bhavissati, sve vā parasuve vā gamissatī’’ti cintesi.

It is said that he received a meditation subject from the Teacher and entered the forest. While looking for a suitable dwelling, he came upon a cave on a mountain slope, and at the very moment he arrived his mind attained one-pointedness. He thought: “Dwelling here, I will be able to accomplish the task of one who has gone forth.” A deity dwelling in the cave thought: “A virtuous monk has arrived. It is difficult to live in the same place with him. But he will probably stay here for only one night and then leave.” So she took her children and departed. Early the next day, the elder entered a village for alms. A certain female lay follower saw him and at once felt a mother’s love for him. She had him sit down in her home, fed him, and then asked him to stay for the three months of the rains-residence, relying on her for support. He thought, “Relying on her, I can achieve release from becoming,” and he consented. Then he returned to that same cave. Seeing him coming back, the deity thought: “Surely, he must have been invited by someone. He will leave tomorrow or the day after.”

Evaṃ aḍḍhamāsamatte atikkante ‘‘ayaṃ idheva maññe antovassaṃ vasissati, sīlavatā pana saddhiṃ ekaṭṭhāne puttakehi saddhiṃ vasituṃ dukkaraṃ, imañca ‘nikkhamā’ti vattuṃ na sakkā, atthi nu kho imassa sīle khalita’’nti dibbena cakkhunā olokentī upasampadamāḷakato paṭṭhāya tassa sīle khalitaṃ adisvā ‘‘parisuddhamassa sīlaṃ, kiñcidevassa katvā ayasaṃ uppādessāmī’’ti tassa upaṭṭhākakule upāsikāya jeṭṭhaputtassa sarīre adhimuccitvā gīvaṃ parivattesi. Tassa akkhīni nikkhamiṃsu, mukhato kheḷo pagghari. Upāsikā taṃ disvā ‘‘kiṃ ida’’nti viravi. Atha naṃ devatā adissamānarūpā evamāha – ‘‘mayā esa gahito, balikammenapi me attho natthi, tumhākaṃ pana kulūpakaṃ theraṃ laṭṭhimadhukaṃ yācitvā tena telaṃ pacitvā imassa natthukammaṃ detha, evāhaṃ imaṃ muñcissāmī’’ti. Nassatu vā esa maratu vā, na sakkhissāmahaṃ ayyaṃ laṭṭhimadhukaṃ yācitunti. Sace laṭṭhimadhukaṃ yācituṃ na sakkotha, nāsikāyassa hiṅgucuṇṇaṃ pakkhipituṃ vadethāti. Idampi vattuṃ na sakkomāti. Tena hissa pādadhovanaudakaṃ ādāya sīse āsiñcathāti. Upāsikā ‘‘sakkā idaṃ kātu’’nti velāya āgataṃ theraṃ nisīdāpetvā yāgukhajjakaṃ datvā antarabhatte nisinnassa pāde dhovitvā udakaṃ gahetvā, ‘‘bhante, idaṃ udakaṃ dārakassa sīse āsiñcāmā’’ti āpucchitvā ‘‘tena hi āsiñcathā’’ti vutte tathā akāsi. Sā devatā tāvadeva taṃ muñcitvā gantvā leṇadvāre aṭṭhāsi.

When about half a month had passed, she thought: “I suppose he will spend the rains retreat right here. But it is difficult to live in one place with my children and a virtuous man. And it is not possible to tell him to leave. Is there, I wonder, any flaw in his virtue?” Looking with the divine eye, she examined his virtue from the time of his higher ordination but found no flaw. “His virtue is pure. I must somehow create a reason to disgrace him.” She then possessed the body of the eldest son of his female lay follower, twisting his neck. His eyes bulged out, and saliva poured from his mouth. The female lay follower, seeing this, cried out, “What is this?” Then the deity, invisible, spoke thus: “I have seized him. I have no need of offerings, but if you request the elder who frequents your household for licorice, prepare oil with it, and perform a nasal treatment on him, I will release him.” “Let him be destroyed or let him die, I cannot ask the venerable sir for licorice.” “If you cannot ask for licorice, then tell him to insert asafoetida powder into his nose.” “I cannot say that either.” “Then take the water used to wash his feet and pour it over his head.” The female lay follower thought, “This can be done.” When the elder arrived at the proper time, she seated him, offered him rice gruel and hard food, and while he was seated during the meal, she washed his feet. Taking the water, she asked, “Venerable sir, may we pour this water over the child’s head?” When he said, “Then pour it,” she did so. The deity immediately released the boy and went and stood by the cave entrance.

Theropi bhattakiccāvasāne uṭṭhāyāsanā avissaṭṭhakammaṭṭhānatāya dvattiṃsākāraṃ sajjhāyantova pakkāmi. Atha naṃ leṇadvāraṃ pattakāle sā devatā ‘‘mahāvejja mā idha pavisā’’ti āha. So tattheva ṭhatvā ‘‘kāsi tva’’nti āha. Ahaṃ idha adhivatthā devatāti. Thero ‘‘atthi nu kho mayā vejjakammassa kataṭṭhāna’’nti upasampadamāḷakato paṭṭhāya olokento attano sīle tilakaṃ vā kāḷakaṃ vā adisvā [Pg.414] ‘‘ahaṃ mayā vejjakammassa kataṭṭhānaṃ na passāmi, kasmā evaṃ vadesī’’ti āha. Na passasīti. Āma, na passāmīti? Ācikkhāmi teti. Āma, ācikkhāhīti. Tiṭṭhatu tāva dūre kataṃ, ajjeva tayā amanussagahitassa upaṭṭhākaputtassa pādadhovanaudakaṃ sīse āsittaṃ, nāsittanti? Āma, āsittanti. Kiṃ etaṃ na passasīti? Etaṃ sandhāya tvaṃ vadesīti? Āma, etaṃ sandhāya vadāmīti. Thero cintesi – ‘‘aho vata me sammā paṇihito attā, sāsanassa anurūpaṃ vata me caritaṃ, devatāpi mama catupārisuddhisīle tilakaṃ vā kāḷakaṃ vā adisvā dārakassa sīse āsittapādadhovanamattaṃ addasā’’ti tassa sīlaṃ ārabbha balavapīti uppajji. So taṃ vikkhambhetvā pāduddhārampi akatvā tattheva arahattaṃ patvā ‘‘mādisaṃ parisuddhaṃ samaṇaṃ dūsetvā mā idha vanasaṇḍe vasi, tvameva nikkhamāhī’’ti devataṃ ovadanto imaṃ udānaṃ udānesi –

The elder also, after finishing his meal, rose from his seat and departed, reciting the thirty-two parts of the body, as his meditation subject was not abandoned. Then, as he reached the cave's entrance, that deity said to him, “Great physician, do not enter here.” He stood right there and asked, “Who are you?” “I am the deity dwelling here,” she replied. The elder, reflecting from the time of his higher ordination onwards, wondered: “Is there, I wonder, any instance of my having practiced medicine?” Not seeing even a speck or a blemish in his virtue, he said, “I do not see any instance where I have practiced medicine. Why do you say this?” “You do not see it?” “Yes, I do not see it.” “I will point it out to you.” “Yes, please point it out.” “Let what was done long ago be. Just today, was the water from washing your feet poured on the head of your supporter's son, who was possessed by a non-human being, or was it not?” “Yes, it was poured.” “Why do you not see this?” “Is this what you are referring to?” “Yes, this is what I am referring to.” The elder thought: “Ah, how well I have directed myself! Truly, my conduct is in accordance with the Dispensation. Even the deity, not seeing any speck or blemish in my fourfold pure virtue, saw only the pouring of foot-washing water on the boy’s head!” Strong joy arose in him regarding his virtue. Having suppressed that joy, without even lifting his foot, he attained arahantship right there. Then, admonishing the deity, saying, 'Having maligned a pure ascetic like me, do not dwell in this forest grove. You yourself depart!', he uttered this inspired utterance:

‘‘Visuddho vata me vāso, nimmalaṃ maṃ tapassinaṃ;

Mā tvaṃ visuddhaṃ dūsesi, nikkhama pavanā tuva’’nti.

“Indeed, my way of life is pure; stainless am I, the ascetic. Do not malign one who is pure—you, depart from the grove!”

So tattheva temāsaṃ vasitvā vutthavasso satthu santikaṃ gantvā bhikkhūhi ‘‘kiṃ, āvuso, pabbajitakiccaṃ te matthakaṃ pāpita’’nti puṭṭho tasmiṃ leṇe vassūpagamanato paṭṭhāya sabbaṃ taṃ pavattiṃ bhikkhūnaṃ ārocetvā, ‘‘āvuso, tvaṃ devatāya evaṃ vuccamāno na kujjhī’’ti vutte ‘‘na kujjhi’’nti āha. Bhikkhū tathāgatassa ārocesuṃ, ‘‘bhante, ayaṃ bhikkhu aññaṃ byākaroti, devatāya idaṃ nāma vuccamānopi na kujjhinti vadatī’’ti. Satthā tesaṃ kathaṃ sutvā ‘‘neva, bhikkhave, mama putto kujjhati, etassa gihīhi vā pabbajitehi vā saṃsaggo nāma natthi, asaṃsaṭṭho esa appiccho santuṭṭho’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

Having stayed there for the three months and completed the rains-residence, he went to the Teacher. When asked by the monks, “Friend, have you brought the task of one who has gone forth to its culmination?” he recounted to the monks the entire event from the time he entered that cave for the rains-residence. When it was said, “Friend, when the deity spoke to you like that, did you not get angry?” he replied, “I did not get angry.” The monks reported this to the Tathāgata: “Venerable sir, this monk is declaring final knowledge; he says he did not get angry even when the deity said such-and-such.” Hearing their words, the Teacher said: “Monks, my son does not get angry. He has no association with householders or with those who have gone forth. He is unassociated, of few wishes, and content.” Then, teaching the Dhamma, he spoke this verse:

404.

404.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“Unassociated with householders and with the homeless, with both; wandering without a home, of few wishes—him I call a brahmin.”

Tattha asaṃsaṭṭhanti dassanasavanasamullapanaparibhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ. Ubhayanti gihīhi ca anāgārehi cāti ubhayehipi asaṃsaṭṭhaṃ[Pg.415]. Anokasārinti anālayacāriṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, unassociated means not associated through the absence of seeing, hearing, conversing, using requisites, and bodily contact. With both means with both householders and the homeless. Wandering without a home means wandering without attachment. The meaning is: ‘Such a one I call a brahmin.’

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Pabbhāravāsītissattheravatthu ekavīsatimaṃ.

The Story of the Elder Tissa the Mountainside-Dweller is the twenty-first.

22. Aññatarabhikkhuvatthu

22. The Story of a Certain Monk

Nidhāya daṇḍanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

“Having laid down the rod”—the Teacher spoke this Dhamma discourse while dwelling at Jetavana concerning a certain monk.

So kira satthu santike kammaṭṭhānaṃ gahetvā araññe vāyamanto arahattaṃ patvā ‘‘paṭiladdhaguṇaṃ satthu ārocessāmī’’ti tato nikkhami. Atha naṃ ekasmiṃ gāme ekā itthī sāmikena saddhiṃ kalahaṃ katvā tasmiṃ bahi nikkhante ‘‘kulagharaṃ gamissāmī’’ti maggaṃ paṭipannā antarāmagge disvā ‘‘imaṃ theraṃ nissāya gamissāmī’’ti piṭṭhito piṭṭhito anubandhi. Thero pana taṃ na passati. Athassā sāmiko gehaṃ āgato taṃ adisvā ‘‘kulagāmaṃ gatā bhavissatī’’ti anubandhanto taṃ disvā ‘‘na sakkā imāya ekikāya imaṃ aṭaviṃ paṭipajjituṃ, kaṃ nu kho nissāya gacchatī’’ti olokento theraṃ disvā ‘‘ayaṃ imaṃ gaṇhitvā nikkhanto bhavissatī’’ti cintetvā theraṃ santajjesi. Atha naṃ sā itthī ‘‘neva maṃ esa bhadanto passati, na ālapati, mā naṃ kiñci avacā’’ti āha. So ‘‘kiṃ pana tvaṃ attānaṃ gahetvā gacchantaṃ mama ācikkhissasi, tuyhameva anucchavikaṃ imassa karissāmī’’ti uppannakodho itthiyā āghātena theraṃ pothetvā taṃ ādāya nivatti. Therassa sakalasarīraṃ sañjātagaṇḍaṃ ahosi. Athassa vihāraṃ gatakāle bhikkhū sarīraṃ sambāhantā gaṇḍe disvā ‘‘kiṃ ida’’nti pucchiṃsu. So tesaṃ tamatthaṃ ārocesi. Atha naṃ bhikkhū, ‘‘āvuso, tasmiṃ purise evaṃ paharante tvaṃ kiṃ avaca, kiṃ vā te kodho uppanno’’ti. ‘‘Na me, āvuso, kodho uppajjī’’ti vutte satthu santikaṃ gantvā tamatthaṃ ārocetvā, ‘‘bhante, esa bhikkhu ‘kodho te [Pg.416] uppajjatī’ti vuccamāno ‘na me, āvuso, kodho uppajjatī’ti abhūtaṃ vatvā aññaṃ byākarotī’’ti ārocesuṃ. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, khīṇāsavā nāma nihitadaṇḍā, te paharantesupi kodhaṃ na karontiyevā’’ti vatvā imaṃ gāthamāha –

It is said that this monk, having received a meditation subject from the Teacher, strove in the forest and attained Arahantship. Thinking, “I will announce to the Teacher the distinction I have attained,” he departed from there. Then, in a certain village, a woman who had quarreled with her husband set out on the road, thinking, “I will go to my family’s home,” after her husband had gone out. Seeing the elder on the way, she thought, “I will go relying on this elder,” and followed closely behind him. The elder, however, did not see her. When her husband returned home and did not see her, he thought, “She must have gone to her family’s village,” and went in pursuit. Seeing her, he thought, “It is not possible for her to travel this forest alone. Relying on whom, I wonder, is she going?” Looking around, he saw the elder and thought, “This one must have taken her and departed.” He then threatened the elder. The woman said to him, “This venerable one neither sees me nor speaks to me. Do not say anything to him.” But he, his anger having arisen, said: “What, would you inform me about the one who is taking you away? I will do to this monk what is fitting for you!” Out of malice toward the woman, he beat the elder, and taking her, he turned back. The elder’s entire body became covered with lumps. When he arrived at the monastery, the monks, while massaging his body, saw the lumps and asked, “What is this?” He told them of the matter. Then the monks asked him, “Friend, when that man was striking you thus, what did you say? Or did anger arise in you?” When he said, “Friends, no anger arose in me,” they went to the Teacher and reported the matter, saying: “Venerable sir, this monk, when asked, ‘Does anger arise in you?’, says, ‘Friends, anger does not arise in me.’ Speaking what is not true, he declares final knowledge.” The Teacher, having heard their words, said: “Monks, those whose taints are destroyed have laid down the rod; they do not become angry even when they are struck.” Then he spoke this verse:

405.

405.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇa’’nti.

Having laid down the rod toward beings, both trembling and stable, who neither kills nor causes to be killed—him I call a brahmin.

Tattha nidhāyāti nikkhipitvā oropetvā. Tasesu thāvaresu cāti taṇhātāsena tasesu, taṇhāabhāvena thiratāya thāvaresu ca. Yo na hantīti yo evaṃ sabbasattesu vigatapaṭighatāya nikkhittadaṇḍo neva kañci sayaṃ hanati, na aññe ghāteti, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, having laid down means having put down, having set aside. Among the trembling and the stable means: among those who tremble due to craving, and among the stable, who are steadfast due to the absence of craving. Who neither kills means: one who, having thus laid down the rod toward all beings because he is devoid of aversion, neither kills anyone himself nor causes others to kill—him I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Aññatarabhikkhuvatthu bāvīsatimaṃ.

The Story of a Certain Monk: the twenty-second.

23. Sāmaṇerānaṃ vatthu

23. The Story of the Novices

Aviruddhanti imaṃ dhammadesanaṃ satthā jetavane viharanto cattāro sāmaṇere ārabbha kathesi.

“Not opposing”—the Teacher spoke this Dhamma discourse while dwelling at Jetavana concerning four novices.

Ekā kira brāhmaṇī catunnaṃ bhikkhūnaṃ uddesabhattaṃ sajjetvā brāhmaṇaṃ āha – ‘‘vihāraṃ gantvā cattāro mahallakabrāhmaṇe uddisāpetvā ānehī’’ti. So vihāraṃ gantvā ‘‘cattāro me brāhmaṇe uddisitvā dethā’’ti āha. Tassa saṃkicco paṇḍito sopāko revatoti sattavassikā cattāro khīṇāsavasāmaṇerā pāpuṇiṃsu. Brāhmaṇī mahārahāni āsanāni paññāpetvā ṭhitā sāmaṇere disvāva kupitā uddhane pakkhittaloṇaṃ viya taṭataṭāyamānā ‘‘tvaṃ vihāraṃ gantvā attano nattumattepi appahonte cattāro kumārake gahetvā āgatosī’’ti vatvā tesaṃ tesu āsanesu nisīdituṃ adatvā nīcapīṭhakāni attharitvā ‘‘etesu nisīdathā’’ti vatvā ‘‘gaccha, brāhmaṇa, mahallake oloketvā ānehī’’ti [Pg.417] āha. Brāhmaṇo vihāraṃ gantvā sāriputtattheraṃ disvā ‘‘etha, amhākaṃ gehaṃ gamissāmā’’ti ānesi. Thero āgantvā sāmaṇere disvā ‘‘imehi brāhmaṇehi bhattaṃ laddha’’nti pucchitvā ‘‘na laddha’’nti vutte catunnameva bhattassa paṭiyattabhāvaṃ ñatvā ‘‘āhara me patta’’nti pattaṃ gahetvā pakkāmi. Brāhmaṇīpi ‘‘kiṃ iminā vutta’’nti pucchitvā ‘‘etesaṃ nisinnānaṃ brāhmaṇānaṃ laddhuṃ vaṭṭati, āhara me patta’’nti attano pattaṃ gahetvā gato, na bhuñjitukāmo bhavissati, sīghaṃ gantvā aññaṃ oloketvā ānehīti. Brāhmaṇo gantvā mahāmoggallānattheraṃ disvā tatheva vatvā ānesi. Sopi sāmaṇere disvā tatheva vatvā pattaṃ gahetvā pakkāmi. Atha naṃ brāhmaṇī āha – ‘‘ete na bhuñjitukāmā, brāhmaṇavādakaṃ gantvā ekaṃ mahallakabrāhmaṇaṃ ānehī’’ti.

It is said that a certain brahmin woman prepared a designated meal for four bhikkhus and told her husband, the brahmin: “Go to the monastery, have four elder brahmins designated, and bring them here.” He went to the monastery and said, “Please designate four brahmins for me.” Four seven-year-old novices who were arahants—Saṅkicca, Paṇḍita, Sopāka, and Revata—were assigned to him. The brahmin woman, having prepared magnificent seats, was standing in wait. As soon as she saw the novices, she became angry, sputtering like salt thrown on a brazier, and said to her husband: “You went to the monastery and have brought back four little boys not even the size of your own grandsons!” She did not allow them to sit on those seats but spread out low stools and said, “Sit on these!” Then she told her husband: “Go, brahmin, look for some elders and bring them here.” The brahmin went to the monastery, saw the Elder Sāriputta, said, “Come, let us go to our house,” and brought him. When the Elder arrived and saw the novices, he asked, “Have these brahmins received their meal?” When he was told they had not, he understood that the meal had been prepared for only four of them. He said, “Bring me my bowl,” took his bowl, and departed. The brahmin woman asked, “What did he say?” She was told: “He said, ‘It is proper for these seated brahmins to receive it,’ and then he took his own bowl and left. He must not want to eat. Go quickly, look for another, and bring him.” The brahmin went, saw the Elder Mahāmoggallāna, spoke to him in the same way, and brought him. He too, upon seeing the novices, spoke in the same way, took his bowl, and departed. Then the brahmin woman said to her husband: “These ones do not wish to eat. Go to the assembly of brahmins and bring one elder brahmin.”

Sāmaṇerāpi pātova paṭṭhāya kiñci alabhamānā jighacchāya pīḷitā nisīdiṃsu. Atha nesaṃ guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. So āvajjento tesaṃ pātova paṭṭhāya nisinnānaṃ kilantabhāvaṃ ñatvā ‘‘mayā tattha gantuṃ vaṭṭatī’’ti jarājiṇṇo mahallakabrāhmaṇo hutvā tasmiṃ brāhmaṇavādake brāhmaṇānaṃ aggāsane nisīdi. Brāhmaṇo taṃ disvā ‘‘idāni me brāhmaṇī attamanā bhavissatī’’ti ehi gehaṃ gamissāmā’’ti taṃ ādāya gehaṃ agamāsi. Brāhmaṇī taṃ disvāva tuṭṭhacittā dvīsu āsanesu attharaṇaṃ ekasmiṃyeva attharitvā, ‘‘ayya, idha nisīdāhī’’ti āha. Sakko gehaṃ pavisitvā cattāro sāmaṇere pañcapatiṭṭhitena vanditvā tesaṃ āsanapariyante bhūmiyaṃ pallaṅkena nisīdi. Atha naṃ disvā brāhmaṇī brāhmaṇaṃ āha – ‘‘aho te ānīto brāhmaṇo, etampi ummattakaṃ gahetvā āgatosi, attano nattumatte vandanto vicarati, kiṃ iminā, nīharāhi na’’nti. So khandhepi hatthepi kacchāyapi gahetvā nikkaḍḍhiyamāno uṭṭhātumpi na icchati. Atha naṃ brāhmaṇī ‘‘ehi, brāhmaṇa, tvaṃ ekasmiṃ hatthe gaṇha, ahaṃ ekasmiṃ hatthe gaṇhissāmī’’ti ubhopi dvīsu hatthesu gahetvā piṭṭhiyaṃ pothentā gehadvārato bahi akaṃsu. Sakkopi nisinnaṭṭhāneyeva nisinno hatthaṃ parivattesi. Te nivattitvā taṃ nisinnameva disvā bhītaravaṃ ravantā vissajjesuṃ. Tasmiṃ khaṇe sakko attano sakkabhāvaṃ jānāpesi. Atha nesaṃ āhāraṃ adaṃsu. Pañcapi janā [Pg.418] āhāraṃ gahetvā eko kaṇṇikāmaṇḍalaṃ vinivijjhitvā, eko chadanassa purimabhāgaṃ, eko pacchimabhāgaṃ, eko pathaviyaṃ nimujjitvā, sakkopi ekena ṭhānena nikkhamīti evaṃ pañcadhā agamaṃsu. Tato paṭṭhāya ca pana taṃ gehaṃ pañcachiddagehaṃ kira nāma jātaṃ.

The novices, having received nothing since early morning, sat down afflicted by hunger. Then, by the power of their virtue, Sakka’s throne showed a sign of heat. Reflecting on this, he understood their weary state from sitting since morning and thought, “It is proper for me to go there.” Taking the form of a decrepit, aged elder brahmin, he sat on the chief seat among the brahmins at their assembly. Seeing him, the brahmin thought, “Now my wife will be pleased,” and said, “Come, let us go home.” Taking him, he went home. The brahmin woman, delighted at the sight of him, spread a covering on just one of two seats and said, “Sir, please sit here.” Sakka entered the house, venerated the four novices with the five-point prostration, and sat cross-legged on the ground at the edge of their seats. Seeing this, the brahmin woman said to her husband: “What a brahmin you’ve brought! You’ve brought this madman who goes around venerating those the size of his own grandsons! What use is he? Get him out of here!” Though they seized him by the shoulders, hands, and armpits and tried to drag him out, he did not even wish to get up. Then the brahmin woman said, “Come, brahmin, you take one hand, and I’ll take the other.” Both of them, grabbing his two hands and beating him on the back, put him outside the house door. But Sakka, still sitting in the same spot, just turned his hand. When they turned back and saw him still sitting there, they cried out in fear and let him go. At that moment, Sakka revealed his identity as Sakka. Then the couple gave food to the novices. The five of them, having taken the food, departed in five different ways: one pierced the roof-plate and left, one the front part of the roof, one the back part, one plunged into the earth, and Sakka departed from his own spot. From that time onward, it is said, that house came to be known as the “Five-Holed House.”

Sāmaṇerepi vihāraṃ gatakāle bhikkhū, ‘‘āvuso, kīdisa’’nti pucchiṃsu. Mā no pucchittha, amhākaṃ diṭṭhakālato paṭṭhāya brāhmaṇī kodhābhibhūtā paññattāsanesu no nisīditumpi adatvā ‘‘sīghaṃ sīghaṃ mahallakabrāhmaṇaṃ ānehī’’ti āha. Amhākaṃ upajjhāyo āgantvā amhe disvā ‘‘imesaṃ nisinnabrāhmaṇānaṃ laddhuṃ vaṭṭatī’’ti pattaṃ āharāpetvā nikkhami. ‘‘Aññaṃ mahallakaṃ brāhmaṇaṃ ānesī’’ti vutte brāhmaṇo mahāmoggallānattheraṃ ānesi, sopi amhe disvā tatheva vatvā pakkāmi. Atha brāhmaṇī ‘‘na ete bhuñjitukāmā, gaccha brāhmaṇavādakato ekaṃ mahallakabrāhmaṇaṃ ānehī’’ti brāhmaṇaṃ pahiṇi. So tattha gantvā brāhmaṇavesena āgataṃ sakkaṃ ānesi, tassa āgatakāle amhākaṃ āhāraṃ adaṃsūti. Evaṃ karontānaṃ pana tesaṃ tumhe na kujjhitthāti? Na kujjhimhāti. Bhikkhū taṃ sutvā satthu ārocesuṃ – ‘‘bhante, ime ‘na kujjhimhā’ti abhūtaṃ vatvā aññaṃ byākarontī’’ti. Satthā, ‘‘bhikkhave, khīṇāsavā nāma viruddhesupi na virujjhantiyevā’’ti vatvā imaṃ gāthamāha –

When the novices arrived at the monastery, the bhikkhus asked them, 'Friends, how was it?' 'Do not ask us. From the moment we were seen, the brahmin woman, overcome with anger, did not even allow us to sit on the prepared seats, saying, “Quickly, bring an elder brahmin.” Our preceptor came, saw us, and saying, “It is proper for these seated brahmins to receive alms,” had his bowl brought and then departed. When it was said, “Bring another elder brahmin,” the brahmin brought the Elder Mahāmoggallāna, who, upon seeing us, spoke likewise and departed. Then the brahmin woman said, “These men do not wish to eat. Go, bring one elder brahmin from the place of the brahmins’ recitation,” and she sent the brahmin. He went there and brought Sakka, who had come in the guise of a brahmin. Only upon his arrival did they give us food.' 'But when they acted thus, were you not angry?' 'We were not angry.' Hearing this, the bhikkhus reported it to the Teacher: 'Venerable sir, these novices, by saying, “We were not angry,” are speaking what is not true and are thereby declaring final knowledge.' The Teacher said, 'Bhikkhus, those whose taints are destroyed do not become hostile even among the hostile,' and he spoke this verse:

406.

406.

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Not hostile among the hostile, peaceful among those who have taken up the rod, not grasping among those who grasp—him I call a brahmin.

Tattha aviruddhanti āghātavasena viruddhesupi lokiyamahājanesu āghātābhāvena aviruddhaṃ. Hatthagate daṇḍe vā satthe vā avijjamānepi paresaṃ pahāradānato aviratattā attadaṇḍesu janesu nibbutaṃ nikkhittadaṇḍaṃ, pañcannaṃ khandhānaṃ ahaṃ mamanti gahitattā sādānesu tassa gahaṇassa abhāvena anādānaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, `aviruddhaṃ` (not hostile) means: not retaliating with enmity, even among worldly people who are hostile by way of enmity. Among people who have not laid down the rod (`attadaṇḍesu`)—so called because of their state of not yet refraining from striking others, even when there is no rod or weapon in hand—he is `nibbutaṃ` (peaceful), one who has laid down the rod. Among those with grasping (`sādānesu`)—so called because of their state of grasping the five aggregates as 'I' and 'mine'—he is `anādānaṃ` (without grasping), due to the absence of that grasping. Such a person I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Sāmaṇerānaṃ vatthu tevīsatimaṃ.

The Twenty-third Story of the Novices.

24. Mahāpanthakattheravatthu

24. The Story of the Elder Mahāpanthaka

Yassa [Pg.419] rāgo cāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāpanthakaṃ ārabbha kathesi.

The Teacher, while dwelling at Veḷuvana, delivered this Dhamma discourse beginning `Yassa rāgo ca`, concerning Mahāpanthaka.

So hāyasmā cūḷapanthakaṃ catūhi māsehi ekaṃ gāthaṃ paguṇaṃ kātuṃ asakkontaṃ ‘‘tvaṃ sāsane abhabbo, gihibhogāpi parihīno, kiṃ te idha vāsena, ito nikkhamā’’ti vihārā nikkaḍḍhitvā dvāraṃ thakesi. Bhikkhū kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, mahāpanthakattherena idaṃ nāma kataṃ, khīṇāsavānampi maññe kodho uppajjatī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, khīṇāsavānaṃ rāgādayo kilesā atthi, mama puttena atthapurekkhāratāya ceva dhammapurekkhāratāya ca kata’’nti vatvā imaṃ gāthamāha –

That venerable one, finding that Cūḷapanthaka was unable to master a single verse in four months, expelled him from the monastery, saying: 'You are unfit for this Dispensation and have also fallen short of the enjoyments of a householder. What is the use of you living here? Get out from here!' Then he closed the door. The bhikkhus started a discussion: 'Friends, the Elder Mahāpanthaka has done this thing. It seems that anger arises even for those whose taints are destroyed.' The Teacher came and asked, 'Bhikkhus, for what discussion are you now gathered here?' When it was said, 'For this one,' he replied, 'No, bhikkhus, for those whose taints are destroyed there are no defilements such as lust. My son acted with a focus on the goal and a focus on the Dhamma.' Having said this, he spoke this verse:

407.

407.

‘‘Yassa rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇa’’nti.

He whose lust and hatred, conceit and contempt have fallen away, like a mustard seed from the point of an awl—him I call a brahmin.

Tattha āraggāti yassete rāgādayo kilesā, ayañca paraguṇamakkhanalakkhaṇo makkho āraggā sāsapo viya pātito, yathā sāsapo āragge na santiṭṭhati, evaṃ citte na santiṭṭhati, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, `āraggā`: For whom these defilements—lust and so on, and also contempt (`makkho`), which is characterized by effacing the virtues of others—have been cast off like a mustard seed from the point of an awl. Just as a mustard seed does not stay on the point of an awl, so too they do not stay in the mind. Him I call a brahmin; this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the noble fruits, beginning with the fruit of stream-entry.

Mahāpanthakattheravatthu catuvīsatimaṃ.

The Twenty-fourth Story of the Elder Mahāpanthaka.

25. Pilindavacchattheravatthu

25. The Story of the Elder Pilindavaccha

Akakkasanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto pilindavacchattheraṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana Monastery, delivered this Dhamma discourse beginning with 'Akakkasaṃ,' with reference to the Elder Pilindavaccha.

So kirāyasmā ‘‘ehi, vasali, yāhi, vasalī’’tiādīni vadanto gihīpi pabbajitepi vasalivādeneva samudācarati. Athekadivasaṃ sambahulā bhikkhū satthu ārocesuṃ – ‘‘āyasmā, bhante, pilindavaccho bhikkhū vasalivādena samudācaratī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ [Pg.420] pilindavaccha bhikkhū vasalivādena samudācarasī’’ti pucchitvā ‘‘evaṃ, bhante’’ti vutte tassāyasmato pubbenivāsaṃ manasikaritvā ‘‘mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha, na, bhikkhave, vaccho dosantaro bhikkhū vasalivādena samudācarati, vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni sabbāni tāni brāhmaṇakule paccājātāni, so tassa dīgharattaṃ vasalivādo samudāciṇṇo, khīṇāsavassa nāma kakkasaṃ pharusaṃ paresaṃ mammaghaṭṭanavacanameva natthi. Āciṇṇavasena hi mama putto evaṃ kathetī’’ti vatvā imaṃ gāthamāha –

It is said that this venerable one would address both householders and the ordained only with the term 'outcaste,' saying such things as, 'Come, outcaste!' and 'Go, outcaste!' Then, one day, many bhikkhus reported to the Teacher: 'Venerable sir, the venerable Pilindavaccha addresses the bhikkhus with the term ‘outcaste’.' The Teacher had him summoned and asked: 'Is it true, Pilindavaccha, that you address the bhikkhus with the term ‘outcaste’?' When he replied, 'Yes, venerable sir,' the Teacher, having directed His mind to that venerable one's past existences, said: 'Bhikkhus, do not find fault with the bhikkhu Vaccha. It is not, bhikkhus, because he is in a state of anger that Vaccha addresses the bhikkhus with the term ‘outcaste’. For the bhikkhu Vaccha, bhikkhus, there have been five hundred uninterrupted lifetimes, all of them reborn in a brahmin family. For a long time he has been accustomed to using the term 'outcaste'. For one whose taints are destroyed, there is no harsh, rough speech spoken with the intention of hurting others' vital spots. Indeed, it is due to habit that my son speaks thus.' Having said this, He spoke this verse:

408.

408.

‘‘Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇa’’nti.

He who would utter speech that is not harsh, is instructive, and is true, by which he would not offend anyone—him I call a brahmin.

Tattha akakkasanti apharusaṃ. Viññāpaninti atthaviññāpaniṃ. Saccanti bhūtatthaṃ. Nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na laggāpeyya, khīṇāsavo nāma evarūpameva giraṃ bhāseyya, tasmā tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, `akakkasaṃ` means not rough. `Viññāpaniṃ` means that which makes the benefit known. `Saccaṃ` means factual. `Nābhisaje` means by which speech one would not cause another to be ensnared by way of anger. One whose taints are destroyed would speak only speech of such a nature. Therefore, 'him I call a brahmin'—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the noble fruits beginning with the fruit of stream-entry.

Pilindavacchattheravatthu pañcavīsatimaṃ.

The Story of the Elder Pilindavaccha, the Twenty-fifth.

26. Aññatarattheravatthu

26. The Story of a Certain Elder

Yodha dīghanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarattheraṃ ārabbha kathesi.

The Teacher, while dwelling in the Jetavana Monastery, delivered this Dhamma discourse beginning with 'Yodha dīghaṃ,' with reference to a certain elder.

Sāvatthiyaṃ kireko micchādiṭṭhiko brāhmaṇo sarīragandhagahaṇabhayena uttarasāṭakaṃ apanetvā ekamante ṭhapetvā gehadvārābhimukho nisīdi. Atheko khīṇāsavo bhattakiccaṃ katvā vihāraṃ gacchanto taṃ sāṭakaṃ disvā ito cito ca oloketvā kañci apassanto ‘‘nissāmiko aya’’nti paṃsukūlaṃ adhiṭṭhahitvā gaṇhi. Atha naṃ brāhmaṇo disvā akkosanto upasaṅkamitvā ‘‘muṇḍaka, samaṇa, mama sāṭakaṃ gaṇhasī’’ti āha. Taveso, brāhmaṇāti. Āma, samaṇāti. ‘‘Mayā [Pg.421] kañci apassantena paṃsukūlasaññāya gahito, gaṇha na’’nti tassa datvā vihāraṃ gantvā bhikkhūnaṃ tamatthaṃ ārocesi. Athassa vacanaṃ sutvā bhikkhū tena saddhiṃ keḷiṃ karontā ‘‘kiṃ nu kho, āvuso, sāṭako dīgho rasso thūlo saṇho’’ti. Āvuso, dīgho vā hotu rasso vā thūlo vā saṇho vā, natthi mayhaṃ tasmiṃ ālayo, paṃsukūlasaññāya naṃ gaṇhinti. Taṃ sutvā bhikkhū tathāgatassa ārocesuṃ – ‘‘esa, bhante, bhikkhu abhūtaṃ vatvā aññaṃ byākarotī’’ti. Satthā ‘‘bhūtaṃ, bhikkhave, esa katheti, khīṇāsavā nāma paresaṃ santakaṃ na gaṇhantī’’ti vatvā imaṃ gāthamāha –

It is said that in Sāvatthī, a certain brahmin of wrong view, due to fear of picking up the smell of bodies, removed his upper garment, placed it to one side, and sat at the door of his house, facing outwards. Then a certain one whose taints were destroyed, having finished his meal-duty and while going to the monastery, saw that garment. Looking here and there and not seeing anyone, he determined it to be a rag-robe with the thought, 'This is ownerless,' and took it. Then the brahmin, seeing him, approached while reviling him and said: 'Shaveling monk, you are taking my garment!' The elder asked, 'Is this yours, brahmin?' 'Yes, ascetic,' he replied. 'Not seeing anyone, I took it with the perception of it being a rag-robe. Take it.' Having given it to him, the elder went to the monastery and related that matter to the bhikkhus. Then, hearing his words, the bhikkhus, wanting to make sport with him, teased him, saying: 'Friend, was the garment long or short, coarse or fine?' The elder replied: 'Friends, whether it be long or short, coarse or fine, I have no attachment for it. I took it with the perception of it being a rag-robe.' Hearing that, the bhikkhus reported to the Tathāgata: 'Venerable sir, this bhikkhu, speaking what is untrue, declares final knowledge.' The Teacher said: 'Bhikkhus, he speaks the truth. Those whose taints are destroyed do not take the possessions of others.' Having said this, He spoke this verse:

409.

409.

‘‘Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇa’’nti.

Whoever here in this world does not take what is not given—whether long or short, small or large, lovely or unlovely—that one I call a brahmin.

Tassattho – sāṭakābharaṇādīsu dīghaṃ vā rassaṃ vā maṇimuttādīsu aṇuṃ vā thūlaṃ vā mahagghaappagghavasena subhaṃ vā asubhaṃ vā yo puggalo imasmiṃ loke parapariggahitaṃ nādiyati, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Its meaning is as follows: whatever person in this world does not take what is possessed by another—whether it is long or short in regard to garments, ornaments, and so on; or small or large in regard to gems, pearls, and so on; or lovely or unlovely by way of being valuable or of little value—'that one I call a brahmin'—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the noble fruits beginning with the fruit of stream-entry.

Aññatarattheravatthu chabbīsatimaṃ.

The Story of a Certain Elder, the Twenty-sixth.

27. Sāriputtattheravatthu

27. The Story of the Elder Sāriputta

Āsā yassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

The Teacher, while dwelling in Jeta's Grove, delivered this Dhamma discourse concerning the Elder Sāriputta, which begins with the verse, 'For whom cravings do not exist...'

Thero kira pañcabhikkhusataparivāro janapade ekaṃ vihāraṃ gantvā vassaṃ upagañchi. Manussā theraṃ disvā bahuṃ vassāvāsikaṃ paṭissuṇiṃsu. Thero pavāretvā sabbasmiṃ vassāvāsike asampatteyeva satthu santikaṃ gacchanto bhikkhū āha – ‘‘daharānañceva sāmaṇerānañca manussehi vassāvāsike āhaṭe gahetvā peseyyātha, ṭhapetvā vā sāsanaṃ pahiṇeyyāthā’’ti. Evaṃ vatvā ca pana satthu santikaṃ agamāsi. Bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘ajjāpi maññe sāriputtattherassa taṇhā atthiyeva. Tathā [Pg.422] hi manussehi vassāvāsike dinne attano saddhivihārikānaṃ ‘vassāvāsikaṃ peseyyātha, ṭhapetvā vā sāsanaṃ pahiṇeyyāthā’ti bhikkhūnaṃ vatvā āgato’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, mama puttassa taṇhā atthi, manussānaṃ pana puññato daharasāmaṇerānañca dhammikalābhato parihāni mā ahosīti tenevaṃ kathita’’nti vatvā imaṃ gāthamāha –

The elder, it is said, went to a monastery in the provinces with a retinue of five hundred bhikkhus and entered the rains-residence. Seeing the elder, the people promised many rains-residence robes. After performing the Pavāraṇā, even before all the rains-residence robes had arrived, as he was going to the Teacher's presence, the elder said to the bhikkhus: 'When the people bring the rains-residence robes for the young bhikkhus and novices, take them and send them to me; or, having set them aside, send word.' Having said this, he went to the Teacher's presence. The bhikkhus started a discussion: 'It seems that even today the Elder Sāriputta still has craving. For after the people had given the rains-residence robes, he told the bhikkhus concerning his own pupils, "Send the rains-residence robes, or having set them aside, send word," and then he came here.' The Teacher arrived and asked, 'Bhikkhus, for what discussion are you now assembled?' When they told him, he said: 'Bhikkhus, my son has no craving. He spoke thus only so that there would be no decline from merit for the people and no loss of the lawful gains for the young bhikkhus and novices.' Then he spoke this verse:

410.

410.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

One for whom there are no cravings for this world or the next, one who is free from craving and detached—that one I call a brahmin.

Tattha āsāti taṇhā. Nirāsāsanti nittaṇhaṃ. Visaṃyuttanti sabbakilesehi visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'āsā' means craving. 'Nirāsāsaṃ' means free from craving. 'Visaṃyuttaṃ' means detached from all defilements. 'That one I call a brahmin' is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Sāriputtattheravatthu sattavīsatimaṃ.

The Story of the Elder Sāriputta, the twenty-seventh.

28. Mahāmoggallānattheravatthu

28. The Story of the Elder Mahāmoggallāna

Yassālayāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattheraṃ ārabbha kathesi. Vatthu purimasadisameva. Idha pana satthā moggallānattherassa nittaṇhabhāvaṃ vatvā imaṃ gāthamāha –

The Teacher, while dwelling in Jeta's Grove, delivered this Dhamma discourse concerning the Elder Mahāmoggallāna, which begins with the verse, 'For whom there are no attachments...' The story is the same as the previous one. Here, however, the Teacher spoke this verse after explaining the Elder Moggallāna's state of being without craving:

411.

411.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

One for whom attachments are not found, who through final knowledge is free from doubt, who has plunged into and reached the Deathless—that one I call a brahmin.

Tattha ālayāti taṇhā. Aññāya akathaṃkathīti aṭṭha vatthūni yathābhūtaṃ jānitvā aṭṭhavatthukāya vicikicchāya nibbicikiccho. Amatogadhamanuppattanti amataṃ nibbānaṃ ogāhetvā anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'ālayā' means craving. 'Aññāya akathaṃkathī' means that having known the eight things as they really are, one is free from doubt concerning the eight grounds for doubt. 'Amatogadhamanuppattaṃ' means one who has plunged into the Deathless, Nibbāna, and attained it. 'That one I call a brahmin' is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Mahāmoggallānattheravatthu aṭṭhavīsatimaṃ.

The Story of the Elder Mahāmoggallāna, the twenty-eighth.

29. Revatattheravatthu

29. The Story of the Elder Revata

Yodha [Pg.423] puññañcāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto revatattheraṃ ārabbha kathesi. Vatthu ‘‘gāme vā yadi vāraññe’’ti (dha. pa. 98) gāthāvaṇṇanāya vitthāritameva. Vuttañhi tattha (dha. pa. aṭṭha. 1.98) –

The Teacher delivered this Dhamma discourse beginning with the words, “He who here has transcended both merit and evil,” while dwelling at the Pubbārāma, in connection with the Elder Revata. The story has been explained in detail in the commentary on the verse “Whether in the village or in the forest” (Dhp 98). For it was said there:

Puna ekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatāni katānī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīna’’nti vatvā imaṃ gāthamāha –

Again one day, the bhikkhus raised a topic of discussion: “Oh, the gain of the novice! Oh, his merit! By him alone have five hundred peaked dwellings been made for five hundred bhikkhus.” The Teacher came and asked, “For what topic of discussion are you now assembled, bhikkhus?” When they told him, “For this one,” he said: “Bhikkhus, for my son there is neither merit nor evil; both have been abandoned by him.” And he spoke this verse:

412.

412.

‘‘Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

He who here has passed beyond both merit and evil, and attachment; sorrowless, stainless, and pure—him I call a brahmin.

Tattha ubhoti dvepi puññāni ca pāpāni ca chaḍḍetvāti attho. Saṅganti rāgādibhedaṃ saṅgaṃ. Upaccagāti atikkanto. Vaṭṭamūlakasokābhāvena asokaṃ abbhantare rāgarajādīnaṃ abhāvena virajaṃ nirupakkilesatāya suddhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'both' means having discarded both merit and evil. 'Attachment' means the attachment comprising lust and so on. 'Has passed beyond' means has overcome. 'Sorrowless' because of the absence of sorrow, which is the root of the round of existence. 'Stainless' because of the absence internally of the dust of lust and so on. 'Pure' because of being undefiled. 'Him I call a brahmin'—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Revatattheravatthu ekūnatiṃsatimaṃ.

The Story of the Elder Revata, the twenty-ninth.

30. Candābhattheravatthu

30. The Story of the Elder Candābha

Candaṃ vāti imaṃ dhammadesanaṃ satthā jetavane viharanto candābhattheraṃ ārabbha kathesi.

The Teacher delivered this Dhamma discourse beginning with the words, “Like the moon,” while dwelling at the Jetavana, in connection with the Elder Candābha.

Tatrāyaṃ anupubbī kathā – atīte eko bārāṇasivāsī vāṇijo ‘‘paccantaṃ gantvā candanaṃ āharissāmī’’ti bahūni vatthābharaṇādīni gahetvā pañcahi sakaṭasatehi paccantaṃ gantvā gāmadvāre nivāsaṃ gahetvā aṭaviyaṃ gopāladārake pucchi – ‘‘imasmiṃ gāme pabbatapādakammiko koci [Pg.424] manusso atthī’’ti? ‘‘Āma, atthī’’ti. ‘‘Ko nāmeso’’ti? ‘‘Asuko nāmā’’ti. ‘‘Bhariyāya panassa puttānaṃ vā kiṃnāma’’nti? ‘‘Idañcidañcā’’ti. ‘‘Kahaṃ panassa ṭhāne geha’’nti? ‘‘Asukaṭṭhāne nāmā’’ti. So tehi dinnasaññāya sukhayānake nisīditvā tassa gehadvāraṃ gantvā yānā oruyha gehaṃ pavisitvā ‘‘asukanāme’’ti taṃ itthiṃ pakkosi. Sā ‘‘eko no ñātako bhavissatī’’ti vegenāgantvā āsanaṃ paññāpesi. So tattha nisīditvā nāmaṃ vatvā ‘‘mama sahāyo kaha’’nti pucchi. ‘‘Araññaṃ gato, sāmī’’ti. ‘‘Mama putto asuko nāma, mama dhītā asukā nāma kaha’’nti sabbesaṃ nāmaṃ kittentova pucchitvā ‘‘imāni nesaṃ vatthābharaṇāni dadeyyāsi, sahāyassāpi me aṭavito āgatakāle idaṃ vatthābharaṇaṃ dadeyyāsī’’ti adāsi. Sā tassa uḷāraṃ sakkāraṃ katvā sāmikassa āgatakāle ‘‘sāmi, iminā āgatakālato paṭṭhāya sabbesaṃ nāmaṃ vatvā idañcidañca dinna’’nti āha. Sopissa kattabbayuttakaṃ kari.

Here is the story in sequence. In the past, a merchant from Bārāṇasī thought, “I will go to the border region and bring back sandalwood.” Taking many clothes, ornaments, and other goods, he went to the border region with five hundred carts. Taking up residence at a village gate, he asked some cowherd boys in the forest: “Is there any man in this village who works at the foot of the mountain?” “Yes, there is.” “What is his name?” “So-and-so.” “And what are the names of his wife and children?” “Such-and-such.” “And where is his house?” “At such-and-such a place.” With the directions they gave him, he sat in a comfortable carriage and went to the man’s house. Alighting from the carriage, he entered the house and called the woman, “So-and-so!” Thinking, “He must be a relative of ours,” she came quickly and prepared a seat. He sat down there, stated his name, and asked, “Where is my friend?” “He has gone to the forest, sir.” He asked after all of them, mentioning their names, “Where is my son so-and-so? Where is my daughter so-and-so?” Then he said, “You should give them these clothes and ornaments. And when my friend returns from the forest, you should give him these clothes and ornaments too,” and he gave them to her. She paid him great honor. When her husband returned, she said: “Sir, from the time this man arrived, he mentioned everyone’s name and gave us this and that.” He too performed the proper duties towards him.

Atha naṃ sāyaṃ sayane nisinno pucchi – ‘‘samma, pabbatapāde carantena te kiṃ bahuṃ diṭṭhapubba’’nti? ‘‘Aññaṃ na passāmi, rattasākhā pana me bahū rukkhā diṭṭhā’’ti. ‘‘Bahū rukkhā’’ti? ‘‘Āma, bahū’’ti. Tena hi te amhākaṃ dassehīti tena saddhiṃ gantvā rattacandanarukkhe chinditvā pañca sakaṭasatāni pūretvā āgacchanto taṃ āha – ‘‘samma, bārāṇasiyaṃ asukaṭṭhāne nāma mama gehaṃ, kālena kālaṃ mama santikaṃ āgaccheyyāsi, aññena ca me paṇṇākārena attho natthi, rattasākharukkhe eva āhareyyāsī’’ti. So ‘‘sādhū’’ti vatvā kālena kālaṃ tassa santikaṃ āgacchanto rattacandanameva āharati, sopissa bahudhanaṃ deti.

Then in the evening, while seated on his couch, the merchant asked him: “Friend, while wandering at the foot of the mountain, what have you often seen?” “I do not see anything else, but I have seen many trees with red branches.” “Many trees?” “Yes, many.” “In that case, show them to us.” He went with him, had the red sandalwood trees cut down, filled the five hundred carts, and on his return said to him: “Friend, my house is at such-and-such a place in Bārāṇasī. You should come to see me from time to time. I have no need for any other gift; just bring me trees with red branches.” The man agreed, saying, “Very well.” From time to time he would go to see the merchant, bringing only red sandalwood, and the merchant gave him much wealth.

Tato aparena samayena parinibbute kassapadasabale patiṭṭhite kañcanathūpe so puriso bahuṃ candanaṃ ādāya bārāṇasiṃ agamāsi. Athassa so sahāyako vāṇijo bahuṃ candanaṃ pisāpetvā pātiṃ pūretvā ‘‘ehi, samma, yāva bhattaṃ pacati, tāva cetiyakaraṇaṭṭhānaṃ gantvā āgamissāmā’’ti taṃ ādāya tattha gantvā candanapūjaṃ akāsi. Sopissa paccantavāsī sahāyako cetiyakucchiyaṃ candanena candamaṇḍalaṃ akāsi. Ettakamevassa pubbakammaṃ.

Later, at another time, when Kassapa of the Ten Powers had attained Parinibbāna and a golden stūpa had been established, that man went to Bārāṇasī taking much sandalwood. Then his friend the merchant had a large amount of sandalwood ground into a paste, filled a bowl with it, and said: “Come, friend, while the meal is being cooked, let us go to the place where the cetiya is being built and come back.” Taking him along, he went there and made an offering of the sandalwood. His friend from the border region made a design of the moon’s disk with sandalwood on the inner wall of the cetiya. This alone was his past kamma.

So [Pg.425] tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ tattha khepetvā imasmiṃ buddhuppāde rājagahanagare brāhmaṇamahāsālakule nibbatti. Tassa nābhimaṇḍalato candamaṇḍalasadisā pabhā uṭṭhahi, tenassa candābhotveva nāmaṃ kariṃsu. Cetiye kirassa candamaṇḍalakaraṇanissando esa. Brāhmaṇā cintayiṃsu – ‘‘sakkā amhehi imaṃ gahetvā lokaṃ khāditu’’nti. Taṃ yāne nisīdāpetvā ‘‘yo imassa sarīraṃ hatthena parāmasati, so evarūpaṃ nāma issariyasampattiṃ labhatī’’ti vatvā vicariṃsu. Sataṃ vā sahassaṃ vā dadamānā eva tassa sarīraṃ hatthena phusituṃ labhanti. Te evaṃ anuvicarantā sāvatthiṃ anuppattā nagarassa ca vihārassa ca antarā nivāsaṃ gaṇhiṃsu. Sāvatthiyampi pañcakoṭimattā ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ gandhamālavatthabhesajjādihatthā dhammassavanāya gacchanti. Brāhmaṇā te disvā ‘‘kahaṃ gacchathā’’ti pucchiṃsu. Satthu santikaṃ dhammassavanāyāti. Etha tattha gantvā kiṃ karissatha, amhākaṃ candābhassa brāhmaṇassa ānubhāvasadiso ānubhāvo natthi. Etassa hi sarīraṃ phusantā idaṃ nāma labhanti, etha passatha nanti. Tumhākaṃ candābhassa brāhmaṇassa ko ānubhāvo nāma, amhākaṃ satthāyeva mahānubhāvoti. Te aññamaññaṃ saññāpetuṃ asakkontā ‘‘vihāraṃ gantvā candābhassa vā amhākaṃ vā satthu ānubhāvaṃ jānissāmā’’ti taṃ gahetvā vihāraṃ agamaṃsu.

Passing away from that existence, he was reborn in a deva world. After spending one Buddha-interval there, at the time of this Buddha’s appearance he was reborn in the city of Rājagaha in a great brahmin family. From the circle of his navel a radiance arose like the disk of the moon, so they gave him the name Candābha. This, it seems, was the result of making a moon-disk design at the cetiya. The brahmins thought: “We can take him and deceive the world.” They had him sit in a vehicle and went about proclaiming: “Whoever touches this one’s body with their hand will obtain such a fortune of sovereignty.” People would get to touch his body only by giving a hundred or a thousand. Wandering about in this way, they reached Sāvatthī and took up residence between the city and the monastery. In Sāvatthī, as many as fifty million noble disciples would give alms before the meal and then, after the meal, would go to listen to the Dhamma with perfumes, garlands, cloth, medicines, and so on in their hands. Seeing them, the brahmins asked: “Where are you going?” “To the Teacher’s presence to listen to the Dhamma.” “Come now, what will you do by going there? There is no power like the power of our brahmin Candābha. For those who touch his body obtain this and that fortune. Come and see him!” “What power does your brahmin Candābha have? Our Teacher is the one with great power!” Unable to convince one another, they said, “Let us go to the monastery, and we shall know the power of Candābha and the power of our Teacher,” and taking him along, they went to the monastery.

Satthā tasmiṃ attano santikaṃ upasaṅkamanteyeva candābhāya antaradhānaṃ akāsi. So satthu santike aṅgārapacchiyaṃ kāko viya ahosi. Atha naṃ ekamantaṃ nayiṃsu, ābhā paṭipākatikā ahosi. Puna satthu santikaṃ ānayiṃsu, ābhā tatheva antaradhāyi. Evaṃ tikkhattuṃ gantvā antaradhāyamānaṃ ābhaṃ disvā candābho cintesi – ‘‘ayaṃ ābhāya antaradhānamantaṃ jānāti maññe’’ti. So satthāraṃ pucchi – ‘‘kiṃ nu kho ābhāya antaradhānamantaṃ jānāthā’’ti? Āma, jānāmīti. Tena hi me dethāti. Na sakkā apabbajitassa dātunti. So brāhmaṇe āha – ‘‘etasmiṃ mante gahite ahaṃ sakalajambudīpe jeṭṭhako bhavissāmi, tumhe ettheva hotha, ahaṃ pabbajitvā katipāheneva mantaṃ gaṇhissāmī’’ti. So satthāraṃ pabbajjaṃ yācitvā upasampajji. Athassa dvattiṃsākāraṃ [Pg.426] ācikkhi. So ‘‘kiṃ ida’’nti pucchi. Idaṃ mantassa parikammaṃ sajjhāyituṃ vaṭṭatīti. Brāhmaṇāpi antarantarā āgantvā ‘‘gahito te manto’’ti pucchanti. Na tāva gaṇhāmīti. So katipāheneva arahattaṃ patvā brāhmaṇehi āgantvā pucchitakāle ‘‘yātha tumhe, idānāhaṃ anāgamanadhammo jāto’’ti āha. Bhikkhū tathāgatassa ārocesuṃ – ‘‘ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī’’ti. Satthā ‘‘khīṇāsavo idāni, bhikkhave, mama putto candābho, bhūtamevesa kathetī’’ti vatvā imaṃ gāthamāha –

Just as he was approaching the Teacher’s presence, the Teacher made Candābha’s radiance disappear. In the Teacher’s presence, he became like a crow on a basket of charcoal. Then they led him to one side, and his radiance became as it was before. They brought him back to the Teacher’s presence, and again his radiance disappeared. When this had happened three times, seeing his radiance disappear, Candābha thought: “I think this man knows a mantra to make the radiance disappear.” He asked the Teacher: “Do you know a mantra to make the radiance disappear?” “Yes, I know it.” “Then give it to me.” “It cannot be given to one who has not gone forth.” He said to the brahmins: “When I have gotten this mantra, I will be the foremost in all of Jambudīpa. You stay right here. I will go forth and get the mantra in just a few days.” He asked the Teacher for the going forth and received the full admission. Then the Teacher taught him the meditation subject of the thirty-two aspects. He asked, “What is this?” “This is the preliminary practice for the mantra. It is proper to recite it.” The brahmins came from time to time and asked, “Have you gotten the mantra?” “I haven’t gotten it yet.” In just a few days he attained arahantship. When the brahmins came and asked, he told them: “You may go. I have now become one who is of the nature of non-returning.” The bhikkhus reported to the Tathāgata: “Bhante, this one speaks what is not true and declares final knowledge.” The Teacher said: “Bhikkhus, my son Candābha is now one whose taints are destroyed. He speaks what is true,” and he spoke this verse:

413.

413.

‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Like the moon, stainless and pure, serene and untroubled, one in whom delight in existence is exhausted—him I call a brahmin.

Tattha vimalanti abbhādimalarahitaṃ. Suddhanti nirupakkilesaṃ. Vippasannanti pasannacittaṃ. Anāvilanti kilesāvilattarahitaṃ. Nandībhavaparikkhīṇanti tīsu bhavesu parikkhīṇataṇhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Here, `vimalaṃ` (stainless) means free from stains such as clouds. `Suddhaṃ` (pure) means without defilements. `Vippasannaṃ` (serene) means with a clear mind. `Anāvilaṃ` (untroubled) means free from the agitation of defilements. `Nandībhavaparikkhīṇaṃ` (one in whom delight in existence is exhausted) means one whose craving in the three realms of existence is exhausted. `tamahaṃ brūmi brāhmaṇaṃ` (him I call a brahmin)—this is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Candābhattheravatthu tiṃsatimaṃ.

The Story of the Elder Candābha, the Thirtieth.

31. Sīvalittheravatthu

31. The Story of the Elder Sīvali

Yo imanti imaṃ dhammadesanaṃ satthā kuṇḍakoliyaṃ nissāya kuṇḍadhānavane viharanto sīvalittheraṃ ārabbha kathesi.

The Teacher spoke this Dhamma discourse beginning with 'Yo imaṃ' concerning the Elder Sīvali while dwelling in the Kuṇḍadhāna Grove, in dependence on Kuṇḍakoliya.

Ekasmiñhi samaye suppavāsā nāma koliyadhītā sattavassāni gabbhaṃ dhāretvā sattāhaṃ mūḷhagabbhā dukkhāhi tibbāhi kaṭukāhi vedanāhi phuṭṭhā ‘‘sammāsambuddho vata so bhagavā, yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti. Suppaṭipanno vata tassa bhagavato sāvakasaṅgho, yo imassa evarūpassa dukkhassa pahānāya paṭipanno. Susukhaṃ vata taṃ nibbānaṃ, yathidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’’ti (udā. 18) imehi tīhi vitakkehi taṃ [Pg.427] dukkhaṃ adhivāsentī sāmikaṃ satthu santikaṃ pesetvā tena tassā vacanena satthu vandanāya ārocitāya ‘‘sukhinī hotu suppavāsā koliyadhītā, arogā arogaṃ puttaṃ vijāyatū’’ti satthārā vuttakkhaṇeyeva sukhinī arogā arogaṃ puttaṃ vijāyitvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. Puttopissā jātadivasato paṭṭhāya dhammakaraṇaṃ ādāya saṅghassa udakaṃ parissāvesi. So aparabhāge nikkhamitvā pabbajito arahattaṃ pāpuṇi.

Indeed, at one time, Suppavāsā, the Koliyan daughter, having carried a child in her womb for seven years and suffering for seven days with an obstructed labor, was afflicted with painful, sharp, and bitter feelings. She thought: "Truly, the Blessed One is the Perfectly Enlightened One, who teaches the Dhamma for the abandoning of such suffering. Truly, the Saṅgha of the Blessed One's disciples is practicing the good way, practicing for the abandoning of such suffering. Truly, Nibbāna is utter bliss, wherein such suffering as this does not exist." Enduring that suffering with these three thoughts, she sent her husband to the Teacher. When he conveyed her homage to the Teacher, the Teacher said, "May Suppavāsā, the Koliyan daughter, be happy. May she be healthy and give birth to a healthy son." At the very moment the Teacher spoke, she became happy and healthy and gave birth to a healthy son. She then invited the Saṅgha of bhikkhus headed by the Buddha and gave a great offering of alms for seven days. From the day of his birth, her son took a water-strainer and strained water for the Saṅgha. Later, he went forth, became a bhikkhu, and attained arahantship.

Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘passathāvuso, evarūpo nāma arahattassa upanissayasampanno bhikkhu ettakaṃ kālaṃ mātukucchismiṃ dukkhaṃ anubhosi, kimaṅgaṃ pana aññe, bahuṃ vata iminā dukkhaṃ nitthiṇṇa’’nti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘āma, bhikkhave, mama putto ettakā dukkhā muccitvā idāni nibbānaṃ sacchikatvā viharatī’’ti vatvā imaṃ gāthamāha –

Then one day, the bhikkhus raised a topic of discussion in the Dhamma hall: "Friends, look, a bhikkhu such as this, endowed with the supporting conditions for arahantship, experienced such suffering in his mother's womb for so long. What then of others? Indeed, much suffering has been overcome by him." The Teacher arrived and asked, "For what topic of discussion are you now gathered together, bhikkhus?" When they told him, "For this topic," he said, "Yes, bhikkhus, my son, having been freed from so much suffering, now abides having realized Nibbāna." Then he spoke this verse:

414.

414.

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇa’’nti.

“One who has gone beyond this quagmire, this difficult path, saṃsāra, and delusion; who has crossed over and reached the far shore; who is meditative, desireless, and free from doubt; who is extinguished through non-clinging—him I call a brahmin.”

Tassattho – yo bhikkhu imaṃ rāgapalipathañceva kilesaduggañca saṃsāravaṭṭañca catunnaṃ ariyasaccānaṃ appaṭivijjhanakamohañca atīto, cattāro oghe tiṇṇo hutvā pāraṃ anuppatto, duvidhena jhānena jhāyī, taṇhāya abhāvena anejo, kathaṃkathāya abhāvena akathaṃkathī, upādānānaṃ abhāvena anupādiyitvā kilesanibbānena nibbuto, tamahaṃ brāhmaṇaṃ vadāmīti attho.

The meaning is: That bhikkhu who has gone beyond this quagmire of passion, the difficult path of the defilements, the round of saṃsāra, and the delusion that is the non-penetration of the Four Noble Truths; who, having crossed the four floods, has reached the far shore; who is meditative with the twofold meditation, desireless due to the absence of craving, free from doubt due to the absence of perplexity, not clinging due to the absence of attachments, and quenched by the extinction of the defilements—him I call a brahmin.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so on.

Sīvalittheravatthu ekatiṃsatimaṃ.

The Story of the Elder Sīvali, the Thirty-first.

32. Sundarasamuddattheravatthu

32. The Story of the Elder Sundarasamudda

Yodha [Pg.428] kāmeti imaṃ dhammadesanaṃ satthā jetavane viharanto sundarasamuddattheraṃ ārabbha kathesi.

The Teacher, while dwelling in Jeta's Grove, delivered this Dhamma discourse beginning with the words 'Yodha kāme' concerning the Elder Sundarasamudda.

Sāvatthiyaṃ kireko kulaputto sundarasamuddakumāro nāma cattālīsakoṭivibhave mahākule nibbatto. So ekadivasaṃ pacchābhattaṃ gandhamālādihatthaṃ mahājanaṃ dhammassavanatthāya jetavanaṃ gacchantaṃ disvā ‘‘kahaṃ gacchathā’’ti pucchitvā ‘‘satthu santikaṃ dhammassavanatthāyā’’ti vutte ‘‘ahampi gamissāmī’’ti vatvā tena saddhiṃ gantvā parisapariyante nisīdi. Satthā tassa āsayaṃ viditvā anupubbiṃ kathaṃ kathesi. So ‘‘na sakkā agāraṃ ajjhāvasantena saṅkhalikhitaṃ brahmacariyaṃ caritu’’nti satthu dhammakathaṃ nissāya pabbajjāya jātussāho parisāya pakkantāya satthāraṃ pabbajjaṃ yācitvā ‘‘mātāpitūhi ananuññātaṃ tathāgatā na pabbājentī’’ti sutvā gehaṃ gantvā raṭṭhapālakulaputtādayo viya mahantena vāyāmena mātāpitaro anujānāpetvā satthu santike pabbajitvā laddhūpasampado ‘‘kiṃ me idha vāsenā’’ti tato nikkhamitvā rājagahaṃ gantvā piṇḍāya caranto vītināmesi.

In Sāvatthī, it is said, a young man of good family named Sundarasamuddakumāra was born into a great family possessing a fortune of forty crores. One day, after his meal, he saw a large crowd carrying perfumes and garlands heading to Jeta's Grove to listen to the Dhamma. He asked, "Where are you going?" and when they replied, "To hear the Dhamma from the Teacher," he said, "I will go too," and went with them, sitting at the edge of the assembly. Knowing his disposition, the Teacher gave a gradual discourse. Thinking, "It is not possible to lead the perfectly pure holy life while dwelling in a household," he was inspired by the Teacher’s Dhamma talk and became keen on going forth. After the assembly left, he asked the Teacher for the going forth. Hearing that the Tathāgatas do not give the going forth to one who lacks parental consent, he returned home and, like the young man of good family Raṭṭhapāla and others, with great effort, obtained his parents’ permission. Having gone forth in the Teacher's presence and received the full admission, he thought, "What is the use of my living here?" He then left that place and went to Rājagaha, where he spent his time wandering for alms.

Athekadivasaṃ sāvatthiyaṃ tassa mātāpitaro ekasmiṃ chaṇadivase mahantena sirisobhaggena tassa sahāyakakumārake kīḷamāne disvā ‘‘amhākaṃ puttassa idaṃ dullabhaṃ jāta’’nti parideviṃsu. Tasmiṃ khaṇe ekā gaṇikā taṃ kulaṃ gantvā tassa mātaraṃ rodamānaṃ nisinnaṃ disvā ‘‘amma, kiṃ kāraṇā rodasī’’ti pucchi. ‘‘Puttaṃ anussaritvā rodāmī’’ti. ‘‘Kahaṃ pana so, ammā’’ti? ‘‘Bhikkhūsu pabbajito’’ti. ‘‘Kiṃ uppabbājetuṃ na vaṭṭatī’’ti? ‘‘Vaṭṭati, na pana icchati, ito nikkhamitvā rājagahaṃ gato’’ti. ‘‘Sacāhaṃ taṃ uppabbājeyyaṃ, kiṃ me kareyyāthā’’ti? ‘‘Imassa te kulassa kuṭumbasāminiṃ kareyyāmā’’ti. Tena hi me paribbayaṃ dethāti paribbayaṃ gahetvā mahantena parivārena rājagahaṃ gantvā tassa piṇḍāya caraṇavīthiṃ sallakkhetvā tatthekaṃ nivāsagehaṃ gahetvā pātova paṇītaṃ āhāraṃ paṭiyādetvā therassa piṇḍāya paviṭṭhakāle bhikkhaṃ datvā katipāhaccayena, ‘‘bhante, idheva nisīditvā bhattakiccaṃ karothā’’ti pattaṃ gaṇhi. So pattamadāsi.

Then one day in Sāvatthī, his parents, on a festival day, saw his childhood friends playing with great splendor and magnificence and lamented, "This has become a rare thing for our son." At that moment, a courtesan visited that family and, seeing his mother sitting and weeping, asked, "Mother, why do you weep?" "I weep remembering my son," she replied. "But where is he, mother?" "He has gone forth among the bhikkhus." "Is it not possible to make him disrobe?" "It is possible, but he does not wish it; he left here and went to Rājagaha." "If I could make him disrobe, what would you do for me?" "We would make you mistress of this household." "Then give me the expenses," she said. Taking the expenses, she went to Rājagaha with a large retinue. Having noted the street where the elder walked for alms, she took a residence there. Early in the morning, she prepared delicious food and, when the elder entered for alms, gave him almsfood. After a few days, she said, "Venerable sir, please sit right here and take your meal," and took his bowl. He gave her the bowl.

Atha [Pg.429] naṃ paṇītena āhārena parivisitvā, ‘‘bhante, idheva piṇḍāya carituṃ phāsuka’’nti vatvā katipāhaṃ ālinde nisīdāpetvā bhojetvā dārake pūvehi saṅgaṇhitvā ‘‘etha tumhe therassa āgatakāle mayi vārentiyāpi idhāgantvā rajaṃ uṭṭhāpeyyāthā’’ti āha. Te punadivase therassa bhojanavelāya tāya vāriyamānāpi rajaṃ uṭṭhāpesuṃ. Sā punadivase, ‘‘bhante, dārakā vāriyamānāpi mama vacanaṃ asuṇitvā idha rajaṃ uṭṭhāpenti, antogehe nisīdathā’’ti anto nisīdāpetvā katipāhaṃ bhojesi. Puna dārake saṅgaṇhitvā ‘‘tumhe mayā vāriyamānāpi therassa bhojanakāle mahāsaddaṃ kareyyāthā’’ti āha. Te tathā kariṃsu. Sā punadivase, ‘‘bhante, imasmiṃ ṭhāne ativiya mahāsaddo hoti, dārakā mayā vāriyamānāpi vacanaṃ na gaṇhanti, uparipāsādeyeva nisīdathā’’ti vatvā therena adhivāsite theraṃ purato katvā pāsādaṃ abhiruhantī dvārāni pidahamānāva pāsādaṃ abhiruhi. Thero ukkaṭṭhasapadānacāriko samānopi rasataṇhāya baddho tassā vacanena sattabhūmikaṃ pāsādaṃ abhiruhi.

Then, having served him with delicious food, she said, "Venerable sir, it is convenient to go for alms right here." After making him sit on the veranda for a few days and feeding him, she won over some children with cakes and said, "Come, even if I try to stop you, when the elder comes, come here and raise dust." The next day, at the elder’s mealtime, even when she tried to stop them, the children raised dust. The following day, she said, "Venerable sir, even when I try to stop them, the children do not listen to my word and raise dust here. Please sit inside the house." She made him sit inside and fed him for a few days. Again, she won over the children and said, "Even if I try to stop you, make a loud noise during the elder’s mealtime." They did so. The next day, she said, "Venerable sir, there is too much noise in this place. The children do not listen to me even when I try to stop them. Please sit on the upper floor of the mansion." When the elder consented, she put him in front and ascended the mansion, closing the doors as she went up. Though the elder was one who practiced the strict consecutive alms-round, he was bound by craving for tastes and, at her word, ascended the seven-storied mansion.

Sā theraṃ nisīdāpetvā ‘‘cattālīsāya khalu, samma, puṇṇamukha ṭhānehi itthī purisaṃ accāvadati vijambhati vinamati gilasati vilajjati nakhena nakhaṃ ghaṭṭeti, pādena pādaṃ akkamati, kaṭṭhena pathaviṃ vilikhati, dārakaṃ ullaṅgheti olaṅgheti, kīḷati kīḷāpeti, cumbati cumbāpeti, bhuñjati bhuñjāpeti, dadāti āyācati, katamanukaroti, uccaṃ bhāsati, nīcaṃ bhāsati, aviccaṃ bhāsati, viviccaṃ bhāsati, naccena gītena vāditena roditena vilasitena vibhūsitena jagghati, pekkhati, kaṭiṃ cāleti, guyhabhaṇḍakaṃ cāleti, ūruṃ vivarati, ūruṃ pidahati, thanaṃ dasseti, kacchaṃ dasseti, nābhiṃ dasseti, akkhiṃ nikhaṇati, bhamukaṃ ukkhipati, oṭṭhaṃ palikhati, jivhaṃ nillāleti, dussaṃ muñcati, dussaṃ bandhati, sirasaṃ muñcati, sirasaṃ bandhatī’’ti (jā. 2.21.300) evaṃ āgataṃ itthikuttaṃ itthilīlaṃ dassetvā tassa purato ṭhitā imaṃ gāthamāha –

Having seated the elder, she displayed her womanly guile and grace (as it is said: “Indeed, friend, by forty points a woman gets the better of a man: she yawns, bends down, acts gracefully, acts shy, rubs nail with nail, treads on foot with foot, scratches the ground with a stick, lifts a child up and down, plays and makes play, kisses and makes kiss, eats and makes eat, gives and asks, imitates what is done, speaks loudly, speaks softly, speaks openly, speaks secretively; she laughs with dancing, singing, music, weeping, coquetry, and adornment; she gazes, sways her hips, moves her private parts, uncovers a thigh, covers a thigh, shows a breast, shows an armpit, shows the navel, winks an eye, raises an eyebrow, licks her lip, sticks out her tongue, loosens her garment, fastens her garment, undoes her hair, and does up her hair”). Then, standing before him, she spoke this verse:

‘‘Alattakakatā pādā, pādukāruyha vesiyā;

Tuvampi daharo mama, ahampi daharā tava;

Ubhopi pabbajissāma, jiṇṇā daṇḍaparāyaṇā’’ti. (theragā. 459, 462);

“With feet dyed with lac, the courtesan has mounted her sandals. You are young and suited to me, and I am young and suited to you. When we are old, relying on a staff, we shall both go forth.”

Therassa [Pg.430] ‘‘aho vata me bhāriyaṃ anupadhāretvā katakamma’’nti mahāsaṃvego udapādi. Tasmiṃ khaṇe satthā pañcacattālīsayojanamatthake jetavane nisinnova taṃ kāraṇaṃ disvā sitaṃ pātvākāsi. Atha naṃ ānandatthero pucchi – ‘‘bhante, ko nu kho hetu, ko paccayo sitassa pātukammāyā’’ti. Ānanda, rājagahanagare sattabhūmikapāsādatale sundarasamuddassa ca bhikkhuno gaṇikāya ca saṅgāmo vattatīti. Kassa nu kho, bhante, jayo bhavissati, kassa parājayoti? Satthā, ‘‘ānanda, sundarasamuddassa jayo bhavissati, gaṇikāya parājayo’’ti therassa jayaṃ pakāsetvā tattha nisinnakova obhāsaṃ pharitvā ‘‘bhikkhu ubhopi kāme nirapekkho pajahā’’ti vatvā imaṃ gāthamāha –

A great alarm arose in the elder, who thought: “Alas, what a grave deed I have done without due consideration!” At that moment, the Teacher, though seated in Jeta’s Grove forty-five yojanas away, saw that event and manifested a smile. Then the Venerable Ānanda asked him: “Venerable Sir, what is the cause, what is the reason for the manifestation of a smile?” “Ānanda, in the city of Rājagaha, on the terrace of a seven-storied mansion, a battle is taking place between the bhikkhu Sundarasamudda and a courtesan.” “Venerable Sir, who will be victorious, and who will be defeated?” The Teacher, proclaiming the elder’s victory, said: “Ānanda, Sundarasamudda will be victorious, and the courtesan will be defeated.” Then, while remaining seated right there, he projected a radiance and, saying, “O bhikkhu, being detached, abandon both kinds of sensual pleasures,” he uttered this verse:

415.

415.

‘‘Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

He who in this world has abandoned sensual pleasures and wanders forth as a homeless one, one in whom sensual desire and craving for existence are utterly destroyed—him I call a brahmin.

Tassattho – yo puggalo idha loke ubhopi kāme hitvā anāgāro hutvā paribbajati, taṃ parikkhīṇakāmañceva parikkhīṇabhavañca ahaṃ brāhmaṇaṃ vadāmīti attho.

Its meaning is this: The person who in this world, having abandoned both kinds of sensual pleasure and become a homeless one, wanders forth—that one, in whom sensual desire and craving for existence are destroyed, I call a brahmin. This is the meaning.

Desanāvasāne so thero arahattaṃ patvā iddhibalena vehāsaṃ abbhuggantvā kaṇṇikāmaṇḍalaṃ vinivijjhitvā satthu sarīraṃ thomentoyeva āgantvā satthāraṃ vandi. Dhammasabhāyampi kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, jivhāviññeyyaṃ rasaṃ nissāya manaṃ naṭṭho sundarasamuddatthero, satthā panassa avassayo jāto’’ti. Satthā taṃ kathaṃ sutvā ‘‘na, bhikkhave, idāneva, pubbepāhaṃ etassa rasataṇhāya baddhamanassa avassayo jātoyevā’’ti vatvā tehi yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā –

At the conclusion of the discourse, that elder attained arahantship and, rising into the air by his psychic power, he pierced through the roof pinnacle. Then, while praising the Teacher’s physical form, he came and paid homage to the Teacher. In the Hall of Dhamma, the bhikkhus also raised a topic of discussion: “Friends, the mind of the Elder Sundarasamudda was ruined on account of a taste cognizable by the tongue, but the Teacher has become his refuge.” Hearing this talk, the Teacher said: “Not only now, bhikkhus, have I become a refuge for him. In the past, too, I was a refuge for him when he was bound by craving for tastes.” When they requested him, he related a story from the past to clarify the matter:

‘‘Na kiratthi rasehi pāpiyo,Āvāsehi vā santhavehi vā;

Vātamigaṃ gahananissitaṃ,Vasamānesi rasehi sañjayo’’ti. (jā. 1.1.14) –

“Surely, there is nothing more wicked than craving for tastes, or for dwellings, or for friendships. By means of tastes, Sañjaya brought under his control the wind-deer that dwelt in the thicket.”

Ekakanipāte [Pg.431] imaṃ vātamigajātakaṃ vitthāretvā ‘‘tadā sundarasamuddo vātamigo ahosi, imaṃ pana gāthaṃ vatvā tassa vissajjāpetā rañño mahāmacco ahamevā’’ti jātakaṃ samodhānesīti.

Having related in detail this Vātamiga Jātaka from the Book of Ones, the Teacher identified the characters of the Jātaka: “At that time, Sundarasamudda was the wind-deer, but the king’s chief minister who had the deer released after reciting this verse was none other than myself.”

Sundarasamuddattheravatthu battiṃsatimaṃ.

The Story of the Elder Sundarasamudda, the Thirty-second.

33. Jaṭilattheravatthu

33. The Story of the Elder Jaṭila

Yodha taṇhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto jaṭilattheraṃ ārabbha kathesi.

The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse beginning, 'Yodha taṇhaṃ...,' concerning the Elder Jaṭila.

Tatrāyaṃ anupubbī kathā – atīte kira bārāṇasiyaṃ dve bhātaro kuṭumbikā mahantaṃ ucchukhettaṃ kāresuṃ. Athekadivasaṃ kaniṭṭhabhātā ucchukhettaṃ gantvā ‘‘ekaṃ jeṭṭhabhātikassa dassāmi, ekaṃ mayhaṃ bhavissatī’’ti dve ucchuyaṭṭhiyo rasassa anikkhamanatthāya chinnaṭṭhāne bandhitvā gaṇhi. Tadā kira ucchūnaṃ yantena pīḷanakiccaṃ natthi, agge vā mūle vā chinditvā ukkhittakāle dhammakaraṇato udakaṃ viya sayameva raso nikkhamati. Tassa pana khettato ucchuyaṭṭhiyo gahetvā āgamanakāle gandhamādane paccekabuddho samāpattito vuṭṭhāya ‘‘kassa nu kho ajja anuggahaṃ karissāmī’’ti upadhārento taṃ attano ñāṇajāle paviṭṭhaṃ disvā saṅgahaṃ kātuṃ samatthabhāvañca ñatvā pattacīvaraṃ ādāya iddhiyā āgantvā tassa purato aṭṭhāsi. So taṃ disvāva pasannacitto uttarasāṭakaṃ uccatare bhūmipadese attharitvā, ‘‘bhante, idha nisīdathā’’ti paccekabuddhaṃ nisīdāpetvā ‘‘pattaṃ upanāmethā’’ti ucchuyaṭṭhiyā bandhanaṭṭhānaṃ mocetvā pattassa upari akāsi, raso otaritvā pattaṃ pūresi. Paccekabuddhena tasmiṃ rase pīte ‘‘sādhukaṃ vata me ayyena raso pīto. Sace me jeṭṭhabhātiko mūlaṃ āharāpessati, mūlaṃ dassāmi. Sace pattiṃ āharāpessati, pattiṃ dassāmī’’ti cintetvā, ‘‘bhante, pattaṃ me upanāmethā’’ti dutiyampi ucchuyaṭṭhiṃ mocetvā rasaṃ adāsi. ‘‘Bhātā me ucchukhettato aññaṃ ucchuṃ āharitvā khādissatī’’ti ettakampi kirassa vañcanacittaṃ nāhosi. Paccekabuddho pana paṭhamaṃ ucchurasassa pītattā taṃ ucchurasaṃ [Pg.432] aññehipi saddhiṃ saṃvibhajitukāmo hutvā gahetvāva nisīdi. So tassa ākāraṃ ñatvā pañcapatiṭṭhitena vanditvā, ‘‘bhante, yo ayaṃ mayā dinno aggaraso, imassa nissandena devamanussesu sampattiṃ anubhavitvā pariyosāne tumhehi pattadhammameva pāpuṇeyya’’nti patthanaṃ paṭṭhapesi. Paccekabuddhopissa ‘‘evaṃ hotū’’ti vatvā ‘‘icchitaṃ patthitaṃ tuyha’’nti dvīhi gāthāhi anumodanaṃ katvā yathā so passati, evaṃ adhiṭṭhahitvā ākāsena gandhamādanaṃ gantvā pañcannaṃ paccekabuddhasatānaṃ taṃ rasaṃ adāsi.

Here is the story in sequence. In the past, it is said, two householder brothers in Bārāṇasī had a large sugarcane field cultivated. One day the younger brother went to the sugarcane field and, thinking, “I will give one to my elder brother, and one will be for me,” he took two sugarcane stalks, tying them at the cut ends so the juice would not leak out. At that time, it is said, there was no need to press sugarcane with a machine; when one cut it at the top or the root and lifted it, the juice would flow out by itself, like water from a water filter. As he was coming from the field carrying the sugarcane stalks, a Paccekabuddha on Mount Gandhamādana, having emerged from meditative attainment, was considering, “To whom shall I show my favor today?” Seeing that man enter the net of his knowledge and knowing he was capable of being helped, he took his bowl and robe, came by psychic power, and stood before him. As soon as he saw him, with a confident mind, he spread his upper robe on a higher patch of ground and said, “Venerable sir, please sit here.” Having had the Paccekabuddha sit down, he said, “Please hold out your bowl.” He untied a sugarcane stalk and held it over the bowl; the juice flowed down and filled the bowl. After the Paccekabuddha had drunk the juice, the man thought: “It is excellent that the noble one has drunk the juice. If my elder brother demands the value, I will give the value. If he demands a share of the offering, I will give the share.” Then, saying, “Venerable sir, please hold out your bowl,” he untied the second sugarcane stalk and gave him the juice. He did not have even the slightest thought of deceiving him, thinking, “My brother will bring another sugarcane from the field and eat it.” The Paccekabuddha, however, having already drunk the first sugarcane juice, wanted to share this sugarcane juice with others, so he took it and remained seated. Understanding his intention, the man venerated him with the five-point prostration and made an aspiration: “Venerable sir, by the fruit of this supreme juice that I have given, may I enjoy prosperity among devas and humans, and at the end, may I attain the very same Dhamma that you have attained.” The Paccekabuddha, too, said, “So be it,” and gave his blessing with two verses beginning, “May what you wish and long for….” Then, making a resolution that the man would see him, he went through the air to Mount Gandhamādana and gave the juice to five hundred Paccekabuddhas.

So taṃ pāṭihāriyaṃ disvā bhātu santikaṃ gantvā ‘‘kahaṃ gatosī’’ti vutte ‘‘ucchukhettaṃ oloketuṃ gatomhī’’ti. ‘‘Kiṃ tādisena ucchukhettaṃ gatena, nanu nāma ekaṃ vā dve vā ucchuyaṭṭhiyo ādāya āgantabbaṃ bhaveyyā’’ti bhātarā vutto – ‘‘āma, bhātika, dve me ucchuyaṭṭhiyo gahitā, ekaṃ pana paccekabuddhaṃ disvā mama ucchuyaṭṭhito rasaṃ datvā ‘mūlaṃ vā pattiṃ vā dassāmī’ti tumhākampi me ucchuyaṭṭhito raso dinno, kiṃ nu kho tassa mūlaṃ gaṇhissatha, udāhu patti’’nti āha. ‘‘Kiṃ pana paccekabuddhena kata’’nti? ‘‘Mama ucchuyaṭṭhito rasaṃ pivitvā tumhākaṃ ucchuyaṭṭhito rasaṃ ādāya ākāsena gandhamādanaṃ gantvā pañcasatānaṃ paccekabuddhānaṃ adāsī’’ti. So tasmiṃ kathenteyeva nirantaraṃ pītiyā phuṭṭhasarīro hutvā ‘‘tena me paccekabuddhena diṭṭhadhammasseva adhigamo bhaveyyā’’ti patthanaṃ akāsi. Evaṃ kaniṭṭhena tisso sampattiyo patthitā, jeṭṭhena pana ekapadeneva arahattaṃ patthitanti idaṃ tesaṃ pubbakammaṃ.

Seeing that marvel, he went to his brother. When asked, “Where have you been?” he replied, “I went to inspect the sugarcane field.” His brother said: “What is the point of going to the sugarcane field like that? Should you not have brought back one or two sugarcane stalks?” He replied: “Yes, brother, I did take two sugarcane stalks. But I saw a Paccekabuddha, and after giving the juice from my stalk, thinking, ‘I will give either the value or a share of the offering,’ I also gave the juice from your stalk. Now then, will you take the value for it, or a share in the merit?” “But what did the Paccekabuddha do?” “After drinking the juice from my stalk, he took the juice from your stalk, went through the air to Mount Gandhamādana, and gave it to five hundred Paccekabuddhas.” Even as he was speaking, the elder brother’s body was suffused with uninterrupted joy, and he made an aspiration: “May I attain the very Dhamma seen by that Paccekabuddha!” Thus, the younger brother aspired for three kinds of success, while the elder, with a single phrase, aspired for Arahantship. This was their past kamma.

Te yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattitvā ekaṃ buddhantaraṃ khepayiṃsu. Tesaṃ devaloke ṭhitakāleyeva vipassī sammāsambuddho loke uppajji. Tepi devalokato cavitvā bandhumatiyā ekasmiṃ kulagehe jeṭṭho jeṭṭhova, kaniṭṭho kaniṭṭhova hutvā paṭisandhiṃ gaṇhiṃsu. Tesu jeṭṭhassa senoti nāmaṃ akaṃsu, kaniṭṭhassa aparājitoti. Tesu vayappattakāle kuṭumbaṃ saṇṭhāpetvā viharantesu ‘‘buddharatanaṃ loke uppannaṃ, dhammaratanaṃ, saṅgharatanaṃ, dānāni detha, puññāni karotha, ajja aṭṭhamī, ajja cātuddasī, ajja pannarasī, uposathaṃ karotha, dhammaṃ [Pg.433] suṇāthā’’ti dhammaghosakassa bandhumatīnagare ghosanaṃ sutvā mahājanaṃ purebhattaṃ dānaṃ datvā pacchābhattaṃ dhammassavanāya gacchantaṃ disvā senakuṭumbiko ‘‘kahaṃ gacchathā’’ti pucchitvā ‘‘satthu santikaṃ dhammassavanāyā’’ti vutte ‘‘ahampi gamissāmī’’ti tehi saddhiṃyeva gantvā parisapariyante nisīdi.

Having lived out their lifespan, they passed away from there and were reborn in a deva world, where they spent one Buddha-interval. While they were dwelling in that deva world, the Perfectly Self-Enlightened One Vipassī arose in the world. They in turn passed away from the deva world and took rebirth-linking in a family home in the city of Bandhumatī, the elder as the elder brother and the younger as the younger. They named the elder Sena and the younger Aparājita. When they had come of age and established their own households, they heard a Dhamma-crier in the city of Bandhumatī making a proclamation: “The Jewel of the Buddha has arisen in the world! The Jewel of the Dhamma! The Jewel of the Saṅgha! Give gifts, do meritorious deeds! Today is the eighth, today the fourteenth, today the fifteenth day of the lunar fortnight! Observe the Uposatha! Listen to the Dhamma!” Hearing this, the householder Sena saw the great populace giving alms in the morning and going to listen to the Dhamma in the afternoon. He asked them, “Where are you going?” When they replied, “To the Teacher’s presence to listen to the Dhamma,” he said, “I too will go,” and he went along with them and sat down at the periphery of the assembly.

Satthā tassa ajjhāsayaṃ viditvā anupubbiṃ kathaṃ kathesi. So satthu dhammaṃ sutvā pabbajjāya ussāhajāto satthāraṃ pabbajjaṃ yāci. Atha naṃ satthā ‘‘atthi pana te apaloketabbā ñātakā’’ti pucchi. Atthi, bhanteti. Tena hi apaloketvā ehīti. So kaniṭṭhassa santikaṃ gantvā ‘‘yaṃ imasmiṃ kule sāpateyyaṃ, taṃ sabbaṃ tava hotū’’ti āha. Tumhe pana, sāmīti. Ahaṃ satthu santike pabbajissāmīti. Sāmi kiṃ vadetha, ahaṃ mātari matāya mātaraṃ viya, pitari mate pitaraṃ viya tumhe alatthaṃ, idaṃ kulaṃ mahābhogaṃ, gehe ṭhiteneva sakkā puññāni kātuṃ, mā evaṃ karitthāti. Mayā satthu santike dhammo suto, na sakkā taṃ agāramajjhe ṭhitena pūretuṃ, pabbajissāmevāhaṃ, tvaṃ nivattāhīti. Evaṃ so kaniṭṭhaṃ nivattāpetvā satthu santike pabbajitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇi. Kaniṭṭhopi ‘‘bhātu pabbajitasakkāraṃ karissāmī’’ti sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhātaraṃ vanditvā āha – ‘‘bhante, tumhehi attano bhavanissaraṇaṃ kataṃ, ahaṃ pana pañcahi kāmaguṇehi baddho nikkhamitvā pabbajituṃ na sakkomi, mayhaṃ gehe ṭhitasseva anucchavikaṃ mahantaṃ puññakammaṃ ācikkhathā’’ti. Atha naṃ thero ‘‘sādhu sādhu, paṇḍita, satthu gandhakuṭiṃ karohī’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā nānādārūni āharāpetvā thambhādīnaṃ atthāya tacchāpetvā ekaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitanti sabbāni sattaratanakhacitāni kāretvā tehi gandhakuṭiṃ kāretvā sattaratanakhacitāheva chadaniṭṭhakāhi chādāpesi. Gandhakuṭiyā karaṇakāleyeva pana taṃ attanā samānanāmako aparājitoyeva nāma bhāgineyyo upasaṅkamitvā ‘‘ahampi karissāmi, mayhampi pattiṃ detha mātulā’’ti āha. Na demi, tāta, aññehi asādhāraṇaṃ karissāmīti. So bahumpi yācitvā pattiṃ alabhamāno ‘‘gandhakuṭiyā purato kuñjarasālaṃ laddhuṃ vaṭṭatī’’ti sattaratanamayaṃ kuñjarasālaṃ kāresi. So imasmiṃ buddhuppāde meṇḍakaseṭṭhi hutvā nibbatti.

The Teacher, knowing his inclination, gave a gradual discourse. Hearing the Teacher's Dhamma, he became inspired to go forth and requested ordination from the Teacher. Then the Teacher asked him, "But do you have relatives to inform?" "Yes, Venerable Sir." "Then go and inform them before returning." He went to his younger brother and said, "Whatever wealth there is in this family, let it all be yours." "But what about you, master?" "I will go forth in the presence of the Teacher." "Master, what are you saying? When our mother died, I gained you as a mother; when our father died, I gained you as a father. This family is very wealthy; it is possible to make merit even while staying at home. Do not do this." "I have heard the Dhamma from the Teacher. It is not possible to fulfill it while living in a household. I will certainly go forth; you should turn back." Thus, having sent his younger brother back, he went forth in the Teacher's presence and, having received the higher ordination, before long he attained Arahantship. The younger brother, thinking, "I will pay homage for my brother's going forth," gave alms to the community of bhikkhus headed by the Buddha for seven days. Then, having paid homage to his brother, he said: "Venerable sir, you have accomplished your own liberation from existence, but I, bound by the five cords of sensual pleasure, am unable to go forth. Please teach me a great meritorious deed suitable for me while I remain at home." Then the elder said to him: "Good, good, wise one. Build a perfumed chamber for the Teacher." Agreeing, "Very well," he had various kinds of wood brought and carved for the posts and so on. He had one post inlaid with gold, one with silver, and one with jewels—all inlaid with the seven precious substances. With these he had the perfumed chamber built and had it roofed with tiles also inlaid with the seven precious substances. While the perfumed chamber was being built, his nephew, also named Aparājita, approached him and said: "I too will help build it. Give me a share in the merit, uncle." "I will not give you a share, my dear boy. I will make it an unparalleled deed." Though he asked many times, he did not receive a share in the merit. Thinking, "It would be fitting to get to build a Kuñjara hall in front of the perfumed chamber," he built a Kuñjara hall made of the seven precious substances. In this Buddha-era, he was reborn as the great merchant Meṇḍaka.

Gandhakuṭiyaṃ [Pg.434] pana sattaratanamayāni tīṇi mahāvātapānāni ahesuṃ. Tesaṃ abhimukhe heṭṭhā sudhāparikammakatā tisso pokkharaṇiyo kāretvā catujjātikagandhodakassa pūretvā aparājito, gahapati, pañcavaṇṇāni kusumāni ropāpesi tathāgatassa anto nisinnakāle vātavegena samuṭṭhitāhi reṇuvaṭṭīhi sarīrassa okiraṇatthaṃ. Gandhakuṭithūpikāya kapallaṃ rattasuvaṇṇamayaṃ ahosi, pavāḷamayā sikharā, heṭṭhā maṇimayā chadaniṭṭhakā. Iti sā naccanto viya moro sobhamānā aṭṭhāsi. Sattasu pana ratanesu koṭṭetabbayuttakaṃ koṭṭetvā itaraṃ sakalameva gahetvā jaṇṇumattena odhinā gandhakuṭiṃ parikkhipitvā pariveṇaṃ pūresi.

In the perfumed chamber, there were three large windows made of the seven precious substances. In front of them, below, he had three ponds constructed, finished with plaster, and filled with water scented with four kinds of fragrances. The householder Aparājita had flowers of five colors planted so that when the Tathāgata was seated inside, the force of the wind would stir up whorls of pollen to sprinkle over his body. The bowl of the perfumed chamber's pinnacle was made of red gold, the spires were of coral, and below, the roofing tiles were of gems. Thus, it stood shining like a dancing peacock. Of the seven precious substances, those that were suitable for pulverizing were pulverized, and taking the rest whole, he filled the precinct surrounding the perfumed chamber with them to the depth of a knee.

Evaṃ gandhakuṭiṃ niṭṭhāpetvā aparājito, gahapati, bhātikattheraṃ upasaṅkamitvā āha – ‘‘bhante, niṭṭhitā gandhakuṭi, paribhogamassā paccāsīsāmi, paribhogena kira mahantaṃ puññaṃ hotī’’ti. So satthāraṃ upasaṅkamitvā, ‘‘bhante, iminā kira vo kuṭumbikena gandhakuṭi kāritā, idāni pana paribhogaṃ paccāsīsatī’’ti āha. Satthā uṭṭhāyāsanā gandhakuṭiabhimukhaṃ gantvā gandhakuṭiṃ parikkhipitvā parikkhittaratanarāsiṃ olokento dvārakoṭṭhake aṭṭhāsi. Atha naṃ kuṭumbiko ‘‘pavisatha, bhante’’ti āha. Satthā tattheva ṭhatvā tatiyavāre tassa bhātikattheraṃ olokesi. So olokitākāreneva ñatvā kaniṭṭhabhātaraṃ āha – ‘‘ehi, tāta, ‘mameva rakkhā bhavissati, tumhe yathāsukhaṃ vasathā’ti satthāraṃ vadehī’’ti. So tassa vacanaṃ sutvā satthāraṃ pañcapatiṭṭhitena vanditvā, ‘‘bhante, yathā manussā rukkhamūle pavisitvā anapekkhā pakkamanti, yathā vā nadiṃ taritvā uḷumpaṃ anapekkhā pariccajanti, evaṃ anapekkhā hutvā tumhe vasathā’’ti āha. Kimatthaṃ pana satthā aṭṭhāsi? Evaṃ kirassa ahosi – ‘‘buddhānaṃ santikaṃ purebhattampi pacchābhattampi bahū āgacchanti, tesu ratanāni ādāya pakkamantesu na sakkā amhehi vāretuṃ, pariveṇamhi ettake ratane vokiṇṇe attano upaṭṭhāke harantepi na vāretīti kuṭumbiko mayi āghātaṃ katvā apāyūpago bhaveyyā’’ti iminā kāraṇena aṭṭhāsi. Tena pana, ‘‘bhante, mameva rakkhā bhavissati, tumhe vasathā’’ti vutte pāvisi.

Having completed the perfumed chamber, the householder Aparājita approached his brother the elder and said, “Venerable sir, the perfumed chamber is finished. I long for it to be used, for great merit is said to come from its use.” The elder then approached the Teacher and said, “Venerable sir, this householder of yours has had a perfumed chamber built, and now he longs for it to be used.” The Teacher rose from his seat, went toward the perfumed chamber, circumambulated it, and stood at the gateway, observing the heaps of jewels scattered around. Then the householder said, “Please enter, Venerable Sir.” The Teacher remained standing there, and when asked for the third time, he glanced at the householder's brother, the elder. Understanding by the manner of the glance, the elder said to his younger brother, “Come, my dear, tell the Teacher, ‘The protection of it will be my responsibility; you may dwell here as you please.’” Hearing his words, the younger brother paid homage to the Teacher with the five-point prostration and said, “Venerable sir, just as people take shelter at the foot of a tree and then depart without attachment, or as they cross a river and then abandon the raft without attachment, so too may you dwell here without attachment.” But why did the Teacher stand there? It occurred to him thus: “Many people come to the Buddhas both before and after the meal. If they take the jewels when they leave, we cannot stop them. If the householder sees that I do not stop even my own attendants from taking them when so many jewels are scattered in the precinct, he might conceive resentment towards me and go to a state of woe.” For this reason, he stood there. But when it was said, “Venerable sir, its protection will be my responsibility; you may dwell here,” he entered.

Kuṭumbiko [Pg.435] samantā rakkhaṃ ṭhapetvā manusse āha – ‘‘tātā, ucchaṅgena vā pacchipasibbakehi vā ādāya gacchante vāreyyātha, hatthena gahetvā gacchante pana mā vārayitthā’’ti. Antonagarepi ārocāpesi ‘‘mayā gandhakuṭipariveṇe satta ratanāni okiṇṇāni, satthu santike dhammaṃ sutvā gacchantā duggatamanussā ubho hatthe pūretvā gaṇhantu, sukhitāpi ekena gaṇhantū’’ti. Evaṃ kirassa ahosi ‘‘saddhā tāva dhammaṃ sotukāmā gamissantiyeva, assaddhāpi pana dhanalobhena gantvā dhammaṃ sutvā dukkhato muccissantī’’ti. Tasmā janasaṅgahatthāya evaṃ ārocāpesi. Mahājano tena vuttaniyāmeneva ratanāni gaṇhi. Sakiṃ okiṇṇaratanesu khīṇesu yāvatatiyaṃ jaṇṇumattena odhinā okirāpesiyeva. Satthu pana pādamūle tipusamattaṃ anagghaṃ maṇiratanaṃ ṭhapesi. Evaṃ kirassa ahosi – ‘‘satthu sarīrato suvaṇṇavaṇṇāya pabhāya saddhiṃ maṇipabhaṃ olokentānaṃ titti nāma na bhavissatī’’ti. Tasmā evamakāsi. Mahājanopi atittova olokesi.

The householder, having set up guards all around, instructed them: "My good sirs, you should prevent those who take jewels concealed in their laps or in baskets and bags, but do not prevent those who take them in their hands." He also had an announcement made in the city: "I have had the seven kinds of precious substances scattered in the precinct of the perfumed chamber. Let the poor, upon returning after hearing the Dhamma from the Teacher, take them with both hands full, and let the prosperous take with one hand." It is said that he thought: "The faithful will come because they want to hear the Dhamma, but even the faithless will come out of greed for wealth, and after hearing the Dhamma, they will be freed from suffering." Therefore, he had this announcement made for the welfare of the people. The great crowd took the jewels just as he had instructed. When the jewels that had been scattered once were depleted, he had more scattered up to a third time, each time to a knee-deep level. At the Teacher’s feet, he placed a priceless gem the size of a gourd. It is said that he thought: "People gazing upon the radiance of the gem together with the golden-hued radiance from the Teacher's body will never be satiated." Therefore, he did this. And the great crowd, too, gazed on unsatiated.

Athekadivasaṃ eko micchādiṭṭhikabrāhmaṇo ‘‘satthu kira pādamūle mahagghaṃ maṇiratanaṃ nikkhittaṃ, harissāmi na’’nti vihāraṃ gantvā satthāraṃ vandituṃ āgatassa mahājanassa antarena pāvisi. Kuṭumbiko tassa pavisanākāreneva ‘‘maṇiṃ gaṇhitukāmo’’ti sallakkhetvā ‘‘aho vata na gaṇheyyā’’ti cintesi. Sopi satthāraṃ vandanto viya pādamūle hatthaṃ upanāmetvā maṇiṃ gahetvā ovaṭṭikāya katvā pakkāmi. Kuṭumbiko tasmiṃ cittaṃ pasādetuṃ nāsakkhi. So dhammakathāvasāne satthāraṃ upasaṅkamitvā āha – ‘‘bhante, mayā tikkhattuṃ gandhakuṭiṃ parikkhipitvā jaṇṇumattena odhinā satta ratanāni okiṇṇāni, tāni me gaṇhantesu āghāto nāma nāhosi, cittaṃ bhiyyo bhiyyo pasīdiyeva. Ajja pana ‘aho vatāyaṃ brāhmaṇo maṇiṃ na gaṇheyyā’ti cintetvā tasmiṃ maṇiṃ ādāya gate cittaṃ pasādetuṃ nāsakkhi’’nti. Satthā tassa vacanaṃ sutvā ‘‘nanu, upāsaka, attano santakaṃ parehi anāharaṇīyaṃ kātuṃ sakkosī’’ti nayaṃ adāsi. So satthārā dinnanaye ṭhatvā satthāraṃ vanditvā ‘‘ajja ādiṃ katvā mama santakaṃ dasikasuttamattampi maṃ abhibhavitvā anekasatāpi rājāno vā corā vā gaṇhituṃ samatthā nāma mā hontu, aggināpi mama santakaṃ mā ḍayhatu, udakenapi mā vuyhatū’’ti patthanaṃ akāsi[Pg.436]. Satthāpissa ‘‘evaṃ hotū’’ti anumodanaṃ akāsi. So gandhakuṭimahaṃ karonto aṭṭhasaṭṭhiyā bhikkhusatasahassānaṃ antovihāreyeva nava māse mahādānaṃ datvā dānapariyosāne sabbesaṃ ticīvaraṃ adāsi. Saṅghanavakassa cīvarasāṭakā sahassagghanakā ahesuṃ.

Then one day, a brahmin with wrong views thought: “They say a priceless jewel has been placed at the Teacher’s feet. I will take it.” He went to the monastery and entered amidst the great crowd that had come to pay homage to the Teacher. The householder, noticing his manner of entry, surmised, “He wants to take the jewel,” and thought: “Oh, if only he would not take it!” That brahmin, as if paying homage to the Teacher, reached his hand toward the Teacher’s feet, took the jewel, concealed it in the fold of his waist-cloth, and departed. The householder could not feel serene in his mind about him. At the conclusion of the Dhamma talk, he approached the Teacher and said: “Venerable sir, I have three times scattered the seven kinds of jewels around the perfumed chamber up to a knee-deep level. When people took them, I felt no anger; my mind only became more and more serene. But today, thinking, ‘Oh, if only this brahmin would not take the jewel,’ I could not feel serene in my mind after he took the jewel and left.” Hearing his words, the Teacher gave him this guidance: “Surely, lay follower, are you not able to make your own possessions unable to be taken by others?” Standing in the guidance given by the Teacher, he paid homage and made this aspiration: “From this day forward, may not even hundreds of kings or thieves be able to overpower me and take from me so much as a single thread. May my property not be burned by fire nor swept away by water!” The Teacher gave his approval, saying, “So be it.” While holding a festival for the perfumed chamber, that householder gave a great alms-offering for nine months within the monastery to 6,800,000 bhikkhus. At the conclusion of the alms-offering, he gave a set of three robes to each one. The robe-cloth for the most junior bhikkhu of the Sangha was worth a thousand.

So evaṃ yāvatāyukaṃ puññāni karitvā tato cuto devaloke nibbattitvā ettakaṃ kālaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahe ekasmiṃ seṭṭhikule paṭisandhiṃ gahetvā aḍḍhamāsādhike nava māse mātukucchiyaṃ vasi. Jātadivase panassa sakalanagare sabbāvudhāni pajjaliṃsu, sabbesaṃ kāyarūḷhāni ābharaṇānipi pajjalitāni viya obhāsaṃ muñciṃsu, nagaraṃ ekapajjotaṃ ahosi. Seṭṭhipi pātova rājūpaṭṭhānaṃ agamāsi. Atha naṃ rājā pucchi – ‘‘ajja sabbāvudhāni pajjaliṃsu, nagaraṃ ekapajjotaṃ jātaṃ, jānāsi nu kho ettha kāraṇa’’nti? ‘‘Jānāmi, devā’’ti. ‘‘Kiṃ, seṭṭhī’’ti? ‘‘Mama gehe tumhākaṃ dāso jāto, tassa puññatejenevaṃ ahosī’’ti. ‘‘Kiṃ nu kho coro bhavissatī’’ti? ‘‘Natthetaṃ, deva, puññavā satto katābhinīhāro’’ti. ‘‘Tena hi naṃ sammā posetuṃ vaṭṭati, idamassa khīramūlaṃ hotū’’ti devasikaṃ sahassaṃ paṭṭhapesi. Athassa nāmagahaṇadivase sakalanagarassa ekapajjotabhūtattā jotikotveva nāmaṃ kariṃsu.

Thus, having performed meritorious deeds throughout his life, after passing away from there he was reborn in a devaloka. Having wandered for such a time among devas and humans, during this Buddha-era he took rebirth in a seṭṭhi’s family in Rājagaha. He remained in his mother's womb for nine months and half a month more. On the day of his birth, all the weapons in the entire city blazed forth, and all the ornaments worn on people's bodies also emitted a radiance as if they were blazing; the city was lit by a single blaze of light. Early in the morning, the seṭṭhi went to attend on the king. Then the king asked him: “Today all the weapons blazed forth, and the city became lit by a single blaze of light. Do you know the reason for this?” “I know, your majesty.” “What is it, seṭṭhi?” “A son has been born in my house, your majesty's servant. It was due to the power of his merit that this happened.” “What then, will he become a thief?” “That is not so, your majesty. He is a meritorious being who has made an aspiration.” “Then it is proper to raise him well. Let this be his milk-money.” The king established a daily allowance of a thousand. On his naming day, because the entire city had become lit by a single blaze of light, they named him Jotika.

Athassa vayappattakāle gehakaraṇatthāya bhūmitale sodhiyamāne sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko ‘‘kiṃ nu kho ida’’nti upadhārayamāno ‘‘jotikassa gehaṭṭhānaṃ gaṇhantī’’ti ñatvā ‘‘nāyaṃ etehi katagehe vasissati, mayāpettha gantuṃ vaṭṭatī’’ti vaḍḍhakīvesena tattha gantvā ‘‘kiṃ karothā’’ti āha. ‘‘Jotikassa gehaṭṭhānaṃ gaṇhāmā’’ti. ‘‘Apetha, nāyaṃ tumhehi katagehe vasissatī’’ti vatvā soḷasakarīsamattaṃ bhūmipadesaṃ olokesi, so tāvadeva kasiṇamaṇḍalaṃ viya samo ahosi. Puna ‘‘imasmiṃ ṭhāne pathaviṃ bhinditvā sattaratanamayo sattabhūmikapāsādo uṭṭhahatū’’ti cintetvā olokesi, tāvadeva tathārūpo pāsādo uṭṭhahi. Puna ‘‘imaṃ parikkhipitvā sattaratanamayā satta pākārā uṭṭhahantū’’ti cintetvā olokesi, tathārūpā pākārā uṭṭhahiṃsu. Atha ‘‘nesaṃ pariyante kapparukkhā uṭṭhahantū’’ti cintetvā [Pg.437] olokesi, tathārūpā kapparukkhā uṭṭhahiṃsu. ‘‘Pāsādassa catūsu kaṇṇesu catasso nidhikumbhiyo uṭṭhahantū’’ti cintetvā olokesi, sabbaṃ tatheva ahosi. Nidhikumbhīsu pana ekā yojanikā ahosi, ekā tigāvutikā, ekā aḍḍhayojanikā, ekā gāvutappamāṇā. Bodhisattassa nibbattanidhikumbhīnaṃ pana ekamukhappamāṇaṃ ahosi, heṭṭhā pathavīpariyantāva ahesuṃ. Jotikassa nibbattanidhikumbhīnaṃ mukhaparimāṇaṃ na kathitaṃ, sabbā mukhachinnatālaphalaṃ viya paripuṇṇāva uṭṭhahiṃsu. Pāsādassa catūsu kaṇṇesu taruṇatālakkhandhappamāṇā catasso suvaṇṇamayā ucchuyaṭṭhiyo nibbattiṃsu. Tāsaṃ maṇimayāni pattāni, sovaṇṇamayāni khandhāni ahesuṃ. Pubbakammassa dassanatthaṃ kiretāni, nibbattiṃsu.

Then, when he came of age, while the ground was being cleared for the purpose of building a house, the throne of Sakka showed signs of heat. Sakka, considering, “What can this be?” realized: “They are preparing the site for Jotika’s house. This one will not live in a house built by them; it is proper for me to go there.” Assuming the guise of a carpenter, he went there and asked, “What are you doing?” They replied, “We are preparing the site for Jotika’s house.” He said, “Go away. This one will not live in a house built by you.” Having said this, he surveyed a plot of land sixteen karīsas in extent, and at that very moment it became as level as a kasiṇa disc. Again, he thought, “In this place, let the earth split open and a seven-storied palace made of the seven precious gems arise,” and he looked. At that very moment, such a palace arose. Again, he thought, “Let seven walls made of the seven precious gems encircle this,” and he looked. Such walls arose. Then, he thought, “Let wish-fulfilling trees arise at their periphery,” and he looked. Such wish-fulfilling trees arose. He then thought, “Let four treasure jars arise at the four corners of the palace,” and he looked. Everything happened just so. Of the treasure jars, one was a yojana in size, one three gāvutas, one half a yojana, and one a gāvuta in size. Now, the treasure jars that arose for the Bodhisatta had a uniform opening, and they extended down to the end of the earth. For the treasure jars that arose for Jotika, the size of the opening is not stated; they all arose completely full, like a palmyra fruit with its top cut off. At the four corners of the palace, four golden sugarcane stalks, as thick as young palm trunks, arose. Their leaves were made of gems, and their stalks were of gold. It is said that these arose in order to display his past kamma.

Sattasu dvārakoṭṭhakesu satta yakkhā ārakkhaṃ gaṇhiṃsu. Paṭhame dvārakoṭṭhake yamakoḷī nāma yakkho attano parivārena yakkhasahassena saddhiṃ ārakkhaṃ gaṇhi, dutiye uppalo nāma attano parivārayakkhānaṃ dvīhi sahassehi saddhiṃ, tatiye vajiro nāma tīhi sahassehi saddhiṃ, catutthe vajirabāhu nāma catūhi sahassehi saddhiṃ, pañcame kasakando nāma pañcahi sahassehi saddhiṃ, chaṭṭhe kaṭattho nāma chahi sahassehi saddhiṃ, sattame disāmukho nāma sattahi sahassehi saddhiṃ ārakkhaṃ gaṇhi. Evaṃ pāsādassa anto ca bahi ca gāḷharakkhā ahosi. ‘‘Jotikassa kira sattaratanamayo sattabhūmikapāsādo uṭṭhito, satta pākārā sattadvārakoṭṭhakā catasso nidhikumbhiyo uṭṭhitā’’ti sutvā bimbisāro rājā seṭṭhicchattaṃ pahiṇi. So jotikaseṭṭhi nāma ahosi.

At the seven gatehouses, seven yakkhas took up guard. At the first gatehouse, a yakkha named Yamakoḷī took up guard with his retinue of a thousand yakkhas; at the second, one named Uppala with his retinue of two thousand yakkhas; at the third, one named Vajira with three thousand; at the fourth, one named Vajirabāhu with four thousand; at the fifth, one named Kasakanda with five thousand; at the sixth, one named Kaṭattha with six thousand; and at the seventh, one named Disāpāmukha took up guard with seven thousand. Thus, the palace had strong protection both inside and out. Hearing the report, “It is said that a seven-storied palace made of the seven kinds of jewels has arisen for Jotika, and that seven ramparts, seven gatehouses, and four treasure jars have arisen,” King Bimbisāra sent him the parasol of a seṭṭhi. He then became known as Jotika the Seṭṭhi.

Tena pana saddhiṃ katapuññakammā itthī uttarakurūsu nibbatti. Atha naṃ devatā tato ānetvā sirigabbhe nisīdāpesuṃ. Sā āgacchamānā ekaṃ taṇḍulanāḷiṃ tayo ca jotipāsāṇe gaṇhi. Tesaṃ yāvajīvaṃ tāyeva taṇḍulanāḷiyā bhattaṃ ahosi. Sace kira te sakaṭasatampi taṇḍulānaṃ pūretukāmā honti, sā taṇḍulanāḷi nāḷiyeva hutvā tiṭṭhati. Bhattapacanakāle taṇḍule ukkhaliyaṃ pakkhipitvā tesaṃ pāsāṇānaṃ [Pg.438] upari ṭhapeti, pāsāṇā tāvadeva pajjalitvā bhatte pakkamatte nibbāyanti. Teneva saññāṇena bhattassa pakkabhāvaṃ jānanti. Sūpeyyādipacanakālepi eseva nayo. Evaṃ tesaṃ jotipāsāṇehi āhāro paccati. Maṇiālokena ca vasanti, aggissa vā dīpassa vā obhāsaṃ neva jāniṃsu. ‘‘Jotikassa kira evarūpā sampattī’’ti sakalajambudīpe pākaṭo ahosi. Mahājano yānādīni yojetvā dassanatthāya āgacchati. Jotikaseṭṭhi āgatāgatānaṃ uttarakurutaṇḍulānaṃ bhattaṃ pacāpetvā dāpesi. ‘‘Kapparukkhehi vatthāni gaṇhantu, ābharaṇāni gaṇhantū’’ti āṇāpesi. ‘‘Gāvutikanidhikumbhiyā mukhaṃ vivarāpetvā yāpanamattaṃ dhanaṃ gaṇhantū’’ti āṇāpesi. Sakalajambudīpavāsikesu dhanaṃ gahetvā gacchantesu nidhikumbhiyā aṅgulimattampi ūnaṃ nāhosi. Gandhakuṭipariveṇe vālukaṃ katvā okiṇṇaratanānaṃ kirassa eso nissando.

Now, the woman who had performed meritorious deeds together with him was reborn in Uttarakuru. Then the deities brought her from there and seated her in the splendid main chamber. As she was coming, she took one nāḷi-measure of rice and three Jotipāsāṇa stones. For their entire lives, their meal was from that very nāḷi of rice. It is said that if they wished to fill even a hundred carts with rice, that nāḷi of rice would remain just a nāḷi. At the time of cooking a meal, she would place the rice in a pot and set it on top of those stones. The stones would immediately blaze up, and when the meal was just cooked, they would be extinguished. By that very sign, they knew that the meal was cooked. The same method applied when cooking curries and other dishes. Thus, their food was cooked by the Jotipāsāṇa stones. They lived by the light of gems and never knew the glow of a fire or a lamp. The report became well-known throughout all of Jambudīpa: “Such, it seems, is the fortune of Jotika.” The great populace would ready their vehicles and come for the purpose of seeing. Jotika the Seṭṭhi would have a meal of rice from Uttarakuru cooked and given to all who came. He would order, “Let them take clothes and ornaments from the wish-fulfilling trees.” He would command, “Have the mouth of the gāvuta-sized treasure jar opened and let them take enough wealth to live on.” Even when the inhabitants of all Jambudīpa took wealth and left, the treasure jar did not decrease by even a finger's breadth. This, it is said, was the result of his having scattered jewels like sand in the precinct of the Perfumed Chamber.

Evaṃ mahājane vatthābharaṇāni ceva dhanañca yadicchakaṃ ādāya gacchante bimbisāro tassa pāsādaṃ daṭṭhukāmopi mahājane āgacchante okāsaṃ nālattha. Aparabhāge yadicchakaṃ ādāya gatattā manussesu mandībhūtesu rājā jotikassa pitaraṃ āha – ‘‘tava puttassa pāsādaṃ daṭṭhukāmamhā’’ti. So ‘‘sādhu, devā’’ti vatvā gantvā puttassa kathesi – ‘‘tāta, rājā te pāsādaṃ daṭṭhukāmo’’ti. ‘‘Sādhu, tāta, āgacchatū’’ti. Rājā mahantena parivārena tattha agamāsi. Paṭhamadvārakoṭṭhake sammajjitvā kacavarachaḍḍikā dāsī rañño hatthaṃ adāsi, rājā ‘‘seṭṭhijāyā’’ti saññāya lajjamāno tassā bāhāya hatthaṃ na ṭhapesi. Evaṃ sesadvārakoṭṭhakesupi dāsiyo ‘‘seṭṭhibhariyāyo’’ti maññamāno tāsaṃ bāhāya hatthaṃ na ṭhapesi. Jotiko āgantvā rājānaṃ paccuggantvā vanditvā pacchato hutvā ‘‘purato yātha, devā’’ti āha. Rañño maṇipathavī sataporisapapāto viya hutvā upaṭṭhahi. So ‘‘iminā mama gahaṇatthāya opāto khaṇito’’ti maññamāno pādaṃ nikkhipituṃ na visahi. Jotiko ‘‘nāyaṃ, deva, opāto, mama pacchato āgacchathā’’ti purato ahosi. Rājā tena akkantakāle bhūmiṃ akkamitvā heṭṭhimatalato [Pg.439] paṭṭhāya pāsādaṃ olokento vicari. Tadā ajātasattukumāropi pitu aṅguliṃ gahetvā vicaranto cintesi – ‘‘aho andhabālo mama pitā, gahapatike nāma sattaratanamaye pāsāde vasante esa rājā hutvā dārumaye gehe vasati, ahaṃ dāni rājā hutvā imassa imasmiṃ pāsāde vasituṃ na dassāmī’’ti.

Thus, while the great multitude was taking whatever clothes, ornaments, and wealth they wished and departing, King Bimbisāra, though he wished to see the palace, could not find an opportunity as a great multitude was still arriving. Later, when the people had thinned out after taking what they wished, the king said to Jotika’s father, “We wish to see your son’s palace.” He replied, “Very well, Your Majesty,” and went and told his son, “Dear son, the king wishes to see your palace.” “Very well, father, let him come.” The king went there with a large retinue. At the first gatehouse, a female slave who had swept and discarded the rubbish offered her hand to the king. Perceiving her to be the seṭṭhi’s wife, the king, out of modesty, did not place his hand on her arm. Similarly, at the other gatehouses, thinking the female slaves were the seṭṭhi’s wives, he did not place his hand on their arms. Jotika came, went out to meet the king, paid homage, and standing behind him, said, “Please go ahead, Your Majesty.” The jeweled floor appeared to the king like a chasm a hundred persons deep. Thinking, “This pit has been dug to capture me,” he did not dare to set down his foot. Jotika said, “This is no pit, Your Majesty; please come behind me,” and he went in front. The king, stepping on the ground only after Jotika had trodden on it, walked about, viewing the palace from the lowest floor upwards. At that time, Prince Ajātasattu, holding his father’s finger as they walked about, thought to himself, “Ah, how blind and foolish my father is! While a householder lives in a palace made of the seven kinds of gems, he, a king, lives in a wooden house. When I become king, I will not allow this man to live in this palace.”

Raññopi uparimatalāni abhiruhantasseva pātarāsavelā jātā. So seṭṭhiṃ āmantetvā, ‘‘mahāseṭṭhi, idheva pātarāsaṃ bhuñjissāmā’’ti. Jānāmi, deva, sajjito devassāhāroti. So soḷasahi gandhodakaghaṭehi nhatvā ratanamaye seṭṭhissa nisīdanamaṇḍape paññatte tasseva nisīdanapallaṅke nisīdi. Athassa hatthadhovanūdakaṃ datvā satasahassagghanikāya suvaṇṇapātiyā kilinnapāyāsaṃ vaḍḍhetvā purato ṭhapayiṃsu. Rājā ‘‘bhojana’’nti saññāya bhuñjituṃ ārabhi. Seṭṭhi ‘‘nayidaṃ, deva, bhojanaṃ, kilinnapāyāso eso’’ti aññissā suvaṇṇapātiyā bhojanaṃ vaḍḍhetvā purimapātiyaṃ ṭhapayiṃsu. Tato uṭṭhitautunā kira taṃ bhuñjituṃ sukhaṃ hoti. Rājā madhurabhojanaṃ bhuñjanto pamāṇaṃ na aññāsi. Atha naṃ seṭṭhi vanditvā añjaliṃ paggayha ‘‘alaṃ, deva, ettakameva hotu, ito uttariṃ jirāpetuṃ na sakkā’’ti āha. Atha naṃ rājā āha – ‘‘kiṃ, gahapati, garukaṃ katvā kathesi attano bhatta’’nti? Deva, natthetaṃ, tumhākaṃ sabbassāpi hi balakāyassa idameva bhattaṃ idaṃ supeyyaṃ. Api ca kho ahaṃ ayasassa bhāyāmīti. Kiṃ kāraṇāti? Sace devassa kāyālasiyamattaṃ bhaveyya, ‘‘hiyyo raññā seṭṭhissa gehe bhattaṃ bhuttaṃ, seṭṭhinā kiñci kataṃ bhavissatī’’ti vacanassa bhāyāmi, devāti. Tena hi bhattaṃ hara, udakaṃ āharāti. Rañño bhattakiccāvasāne sabbo rājaparivāro tadeva bhattaṃ paribhuñji.

As the king was ascending the upper floors, the time for the morning meal arrived. He addressed the seṭṭhi, saying, “Great seṭṭhi, we shall eat our morning meal right here.” Jotika replied, “I know, Your Majesty. The meal is prepared for Your Majesty.” The king bathed with sixteen pots of fragrant water and sat on the seṭṭhi’s own couch, which was prepared in the seṭṭhi’s jeweled seating pavilion. Then, after they offered him water to wash his hands, they served him moist milk-rice in a golden bowl worth a hundred thousand and placed it before him. The king, thinking it was the meal, began to eat. The seṭṭhi said, “Your Majesty, this is not the meal—it is moist milk-rice.” They then served the meal in another golden bowl and placed it on the first bowl. It is said that it is pleasant to eat it with the warmth rising from below. The king, eating the delicious meal, did not know his limit. Then the seṭṭhi, paying homage to him with hands raised in reverence, said, “Enough, Your Majesty. Let this much suffice. It is not possible to digest more than this.” The king replied, “Why, householder, do you speak so gravely about your own food?” “Your Majesty, that is not the case. Indeed, I give this very food and this very curry to your entire retinue. But I fear ill-repute.” “For what reason?” “If Your Majesty were to feel even the slightest bodily sluggishness, I would fear the talk: ‘Yesterday the king ate at the seṭṭhi’s house; the seṭṭhi must have done something to him,’ Your Majesty.” “In that case, take away the meal and bring water.” When the king’s meal was finished, the entire royal retinue partook of that very same food.

Rājā sukhakathāya nisinno seṭṭhiṃ āmantetvā, ‘‘kiṃ imasmiṃ gehe seṭṭhibhariyā natthī’’ti āha? ‘‘Āma atthi, devā’’ti. ‘‘Kahaṃ sā’’ti? ‘‘Sirigabbhe nisinnā, devassa āgatabhāvaṃ na jānātī’’ti. Kiñcāpi hi pātova rājā saparivāro āgato, sā panassa āgatabhāvaṃ na jānāteva. Tato seṭṭhi ‘‘rājā me bhariyaṃ daṭṭhukāmo’’ti tassā santikaṃ gantvā ‘‘rājā āgato, kiṃ tava rājānaṃ daṭṭhuṃ na vaṭṭatī’’ti āha. Sā nipannakāva [Pg.440] ‘‘ko esa, sāmi, rājā nāmā’’ti vatvā ‘‘rājā nāma amhākaṃ issaro’’ti vutte anattamanataṃ pavedentī ‘‘dukkaṭāni vata no puññakammāni, yesaṃ no issaropi atthi. Assaddhāya nāma puññakammāni katvā mayaṃ sampattiṃ pāpuṇitvā aññassa issariyaṭṭhāne nibbattamhā. Addhā amhehi asaddahitvā dānaṃ dinnaṃ bhavissati, tassetaṃ phala’’nti vatvā ‘‘kiṃ dāni karomi, sāmī’’ti āha. Tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījāhīti. Tassā tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījentiyā rañño veṭhanassa gandhavāto akkhīni pahari, athassā akkhīhi assudhārā pavattiṃsu. Taṃ disvā rājā seṭṭhiṃ āha – ‘‘mahāseṭṭhi, mātugāmo nāma appabuddhiko, ‘rājā me sāmikassa sampattiṃ gaṇheyyā’ti bhayena rodati maññe, assāsehi naṃ ‘na me tava sampattiyā attho’’’ti. Na esā, deva, rodatīti. Atha kiṃ etanti? Tumhākaṃ veṭhanagandhenassā assūni pavattiṃsu. Ayañhi dīpobhāsaṃ vā aggiobhāsaṃ vā adisvā maṇiālokeneva bhuñjati ca nisīdati ca nipajjati ca, devo pana dīpālokena nisinno bhavissatīti? Āma, seṭṭhīti. Tena hi, deva, ajja paṭṭhāya maṇiālokena nisīdathāti mahantaṃ tipusamattaṃ anagghaṃ maṇiratanaṃ adāsi. Rājā gehaṃ oloketvā ‘‘mahatī vata jotikassa sampattī’’ti vatvā agamāsi. Ayaṃ tāva jotikassa uppatti.

The king, seated for pleasant conversation, addressed the great merchant, saying: “Is there no great merchant’s wife in this house?” “Yes, there is, Your Majesty.” “Where is she?” “She is seated in the splendid inner chamber and does not know of Your Majesty’s arrival.” Indeed, though the king had arrived early in the morning with his retinue, she still did not know of his coming. Then the great merchant, thinking, “The king wishes to see my wife,” went to her and said: “The king has come. Is it not proper for you to see the king?” She, still lying down, said: “Who is this, master, called a king?” When told, “A king is our lord,” she expressed her displeasure, saying: “Alas, our meritorious deeds must have been poorly done, for us to have a lord. Having performed meritorious deeds without faith, we have attained prosperity only to be reborn under another’s sovereignty. Surely we must have given alms without faith—this is the fruit of it.” Then she asked: “What shall I do now, master?” He said: “Take a palm-leaf fan, come, and fan the king.” As she came with a palm-leaf fan and was fanning the king, the fragrant breeze from the king’s turban struck her eyes, and tears streamed from them. Seeing this, the king said to the great merchant: “Great merchant, womankind is of little intelligence. I suppose she weeps for fear that ‘The king might take my husband’s property.’ Reassure her, saying, ‘I have no use for your property.’” “She is not weeping, Your Majesty.” “Then what is this?” “Her tears have flowed because of the fragrance of your turban. For she eats, sits, and lies down only by the light of gems, without ever seeing the light of a lamp or the glow of a fire. Your Majesty, however, must be seated by the light of a lamp, is that not so?” “Yes, great merchant.” “Then, Your Majesty, from today onwards be seated by the light of a gem.” And he gave him a priceless jewel as large as a cucumber. The king, looking around the house, said, “Truly great is Jotika’s prosperity!” and departed. This, for a start, is the story of Jotika’s origin.

Idāni jaṭilassa uppatti veditabbā – bārāṇasiyañhi ekā seṭṭhidhītā abhirūpā ahosi, taṃ pannarasasoḷasavassuddesikakāle rakkhaṇatthāya ekaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vāsayiṃsu. Taṃ ekadivasaṃ vātapānaṃ vivaritvā bahi olokayamānaṃ ākāsena gacchanto eko vijjādharo disvā uppannasineho vātapānena pavisitvā tāya saddhiṃ santhavamakāsi. Sā tena saddhiṃ saṃvāsamanvāya na cirasseva gabbhaṃ paṭilabhi. Atha naṃ sā dāsī disvā, ‘‘amma, kiṃ ida’’nti vatvā ‘‘hotu mā kassaci ācikkhī’’ti tāya vuttā bhayena tuṇhī ahosi. Sāpi dasamāsaccayena puttaṃ vijāyitvā navabhājanaṃ āharāpetvā tattha taṃ dārakaṃ nipajjāpetvā taṃ bhājanaṃ pidahitvā upari pupphadāmāni ṭhapetvā ‘‘imaṃ sīsena ukkhipitvā gaṅgāya [Pg.441] vissajjehi, ‘kiṃ ida’nti ca puṭṭhā ‘ayyāya me balikamma’nti vadeyyāsī’’ti dāsiṃ āṇāpesi. Sā tathā akāsi.

Now the story of Jaṭila’s origin is to be told. In Bārāṇasī there was a beautiful daughter of a great merchant. When she was about fifteen or sixteen years old, to protect her, they gave her a slave girl and had her live in a splendid inner chamber on the top floor of a seven-storied palace. One day, as she opened a window and was looking out, a sorcerer flying through the sky saw her. Filled with desire, he entered through the window and became intimate with her. Through cohabiting with him, she soon conceived. When the slave girl saw her condition, she asked: “My lady, what is this?” The girl told her: “Let it be; do not tell anyone,” and the slave girl remained silent out of fear. After ten months had passed, she gave birth to a son. She had a new vessel brought, laid the child inside, covered the vessel, placed flower garlands on top, and commanded the slave girl: “Lifting this on your head, release it into the Ganges. If you are asked, ‘What is this?’ you should say, ‘It is a sacrificial offering for my lady.’” The slave girl did as she was told.

Heṭṭhāgaṅgāyampi dve itthiyo nhāyamānā taṃ bhājanaṃ udakenāhariyamānaṃ disvā ekā ‘‘mayhetaṃ bhājana’’nti āha. Ekā ‘‘yaṃ etassa anto, taṃ mayha’’nti vatvā bhājane sampatte taṃ ādāya thale ṭhapetvā vivaritvā dārakaṃ disvā ekā ‘‘mama bhājananti vuttatāya dārako mameva hotī’’ti āha. Ekā ‘‘yaṃ bhājanassa anto, taṃ mameva hotūti vuttatāya mama dārako’’ti āha. Tā vivadamānā vinicchayaṭṭhānaṃ gantvā tamatthaṃ ārocetvā amaccesu vinicchituṃ asakkontesu rañño santikaṃ agamaṃsu. Rājā tāsaṃ vacanaṃ sutvā ‘‘tvaṃ dārakaṃ gaṇha, tvaṃ bhājanaṃ gaṇhā’’ti āha. Yāya pana dārako laddho, sā mahākaccānattherassa upaṭṭhāyikā ahosi. Tasmā sā dārakaṃ ‘‘imaṃ therassa santike pabbājessāmī’’ti posesi. Tassa jātadivase gabbhamalassa dhovitvā anapanītatāya kesā jaṭitā hutvā aṭṭhaṃsu, tenassa jaṭilotveva nāmaṃ kariṃsu. Tassa padasā vicaraṇakāle thero taṃ gehaṃ piṇḍāya pāvisi. Upāsikā theraṃ nisīdāpetvā āhāramadāsi. Thero dārakaṃ disvā ‘‘kiṃ upāsike dārako laddho’’ti pucchi. ‘‘Āma, bhante, imāhaṃ dārakaṃ tumhākaṃ santike pabbājessāmīti posesiṃ, pabbājetha na’’nti adāsi. Thero ‘‘sādhū’’ti ādāya taṃ gacchanto ‘‘atthi nu kho imassa gihisampattiṃ anubhavituṃ puññakamma’’nti olokento ‘‘mahāpuñño satto mahāsampattiṃ anubhavissati, daharo esa tāva, ñāṇampissa paripākaṃ na gacchatī’’ti cintetvā taṃ ādāya takkasilāyaṃ ekassa upaṭṭhākassa gehaṃ agamāsi.

Downstream on the Ganges, two women were bathing when they saw a vessel being carried by the water. One said, “This vessel is mine.” The other said, “Whatever is inside it is mine.” When the vessel reached them, they took it, placed it on the shore, and opened it. Seeing a child inside, one said, “Since I said the vessel was mine, the child is mine.” The other said, “Since I said what was inside the vessel was mine, the child is mine.” As they argued, they went to the judgment hall and reported the matter. When the ministers were unable to decide, they went to the king. Hearing their words, the king said, “You take the child, and you take the vessel.” The woman who obtained the child was an attendant of the Elder Mahākaccāna. Therefore, she raised the child, thinking, “I will have him ordained in the presence of the Elder.” On the day of his birth, the birth impurities were washed off, but because he was not bathed, his hair became matted and remained so. Therefore, they named him Jaṭila. When he was able to walk about, the Elder entered that house for alms. The laywoman seated the Elder and offered him food. Seeing the child, the Elder asked, “Lay follower, have you obtained a child?” She replied, “Yes, venerable sir. I raised this child intending to have him ordained in your presence. Please ordain him.” The Elder said, “Good,” and took him. As he went, the Elder considered, “Does this being have the meritorious kamma to experience the prosperity of a householder?” Observing, he thought, “This being is greatly meritorious and will experience great prosperity. But he is still young, and his knowledge has not yet matured.” So he took him to the house of a supporter in Takkasilā.

So theraṃ vanditvā ṭhito taṃ dārakaṃ disvā ‘‘dārako vo, bhante, laddho’’ti pucchi. Āma, upāsaka, pabbajissati, daharo tāva, taveva santike hotūti. So ‘‘sādhu, bhante’’ti taṃ puttaṭṭhāne ṭhapetvā paṭijaggi. Tassa pana gehe dvādasa vassāni bhaṇḍakaṃ ussannaṃ hoti. So gāmantaraṃ gacchanto sabbampi taṃ bhaṇḍaṃ āpaṇaṃ haritvā dārakaṃ āpaṇe nisīdāpetvā tassa tassa bhaṇḍakassa mūlaṃ ācikkhitvā ‘‘idañca idañca ettakaṃ nāma [Pg.442] dhanaṃ gahetvā dadeyyāsī’’ti vatvā pakkāmi. Taṃdivasaṃ nagarapariggāhikā devatā antamaso maricajīrakamattenāpi atthike tasseva āpaṇābhimukhe kariṃsu. So dvādasa vassāni ussannaṃ bhaṇḍakaṃ ekadivaseneva vikkiṇi. Kuṭumbiko āgantvā āpaṇe kiñci adisvā ‘‘sabbaṃ te, tāta, bhaṇḍakaṃ nāsita’’nti āha. Na nāsemi, sabbaṃ tumhehi vuttanayeneva vikkiṇiṃ, idaṃ asukassa mūlaṃ, idaṃ asukassāti. Kuṭumbiko pasīditvā ‘‘anaggho puriso, yattha katthaci jīvituṃ samattho’’ti attano gehe vayappattaṃ dhītaraṃ tassa datvā ‘‘gehamassa karothā’’ti purise āṇāpetvā niṭṭhite gehe ‘‘gacchatha, tumhe attano gehe vasathā’’ti āha.

That lay supporter paid homage to the Elder and, while standing there, saw the boy and asked, “Venerable sirs, have you obtained a boy?” “Yes, lay follower. He will become a monk, but for now he is young; let him stay in your care.” Saying, “Very well, venerable sir,” that lay supporter placed him in the position of a son and nurtured him. Now, in his house, goods accumulated over twelve years were abundant. When going to another village, he took all those goods to the shop, had the boy sit in the shop, explained the price of each item, and departed after saying, “Having received such and such an amount of wealth, you should give this and that.” On that day, the deities guarding the city directed those who were in need, even of just pepper and cumin, toward his very shop. In a single day, the boy sold the abundant goods that had been accumulated for twelve years. The householder returned, and seeing nothing in the shop, said, “My dear boy, you have destroyed all the goods.” “I have not destroyed them; I sold everything according to the method you stated. This is the price for such-and-such, and this is the price for such-and-such.” The householder was pleased and thought, “This man is priceless; he is capable of making a living anywhere.” He gave his own grown-up daughter to him and, having commanded his men, “Build a house for him,” said when the house was finished, “Go, live in your own house.”

Athassa gehapavisanakāle ekena pādena ummāre akkantamatte gehassa pacchimabhāge bhūmiṃ bhinditvā asītihattho suvaṇṇapabbato uṭṭhahi. Rājā ‘‘jaṭilakumārassa kira gehe bhūmiṃ bhinditvā suvaṇṇapabbato uṭṭhito’’ti sutvāva tassa seṭṭhicchattaṃ pesesi. So jaṭilaseṭṭhi nāma ahosi. Tassa tayo puttā ahesuṃ. So tesaṃ vayappattakāle pabbajjāya cittaṃ uppādetvā ‘‘sace amhehi samānabhogaṃ seṭṭhikulaṃ bhavissati, pabbajituṃ dassanti. No ce, na dassanti. Atthi nu kho jambudīpe amhehi samānabhogaṃ kula’’nti vīmaṃsanatthāya suvaṇṇamayaṃ iṭṭhakaṃ suvaṇṇamayaṃ patodalaṭṭhiṃ suvaṇṇamayaṃ pādukañca kārāpetvā purisānaṃ hatthe datvā ‘‘gacchatha, imāni ādāya kiñcideva olokayamānā viya jambudīpatale vicaritvā amhehi samānabhogassa seṭṭhikulassa atthibhāvaṃ vā natthibhāvaṃ vā ñatvā āgacchathā’’ti pahiṇi.

Then, at the time of his entering the house, just as one foot stepped on the threshold, the ground in the back part of the house split open, and a golden mountain eighty cubits in size arose. The king, just upon hearing, 'It is said that in the house of the young Jaṭila, the ground has split open and a golden mountain has arisen,' sent him the umbrella of a seṭṭhi. He became known as Jaṭilaseṭṭhi. He had three sons. When they came of age, he gave rise to the thought of renunciation and considered, 'If there is a seṭṭhi family with wealth equal to ours, they will give permission for me to renounce. If not, they will not. Is there indeed a family in Jambudīpa with wealth equal to ours?' For the purpose of investigating, he had a golden brick, a golden goad-stick, and a golden sandal made, gave them into the hands of his men, and sent them out, saying, 'Go. Taking these, wander on the surface of Jambudīpa as if looking for something, and having learned of the existence or non-existence of a seṭṭhi family with wealth equal to ours, return.'

Te cārikaṃ carantā bhaddiyanagaraṃ pāpuṇiṃsu. Atha ne meṇḍakaseṭṭhi disvā, ‘‘tātā, kiṃ karontā vicarathā’’ti pucchitvā ‘‘ekaṃ olokentā vicarāmā’’ti vutte ‘‘imesaṃ imāni gahetvā kiñcideva oloketuṃ vicaraṇakiccaṃ natthi, raṭṭhaṃ pariggaṇhamānā vicarantī’’ti ñatvā, ‘‘tātā, amhākaṃ pacchimagehaṃ pavisitvā olokethā’’ti āha. Te tattha aṭṭhakarīsamatte ṭhāne hatthiassausabhappamāṇe piṭṭhiyā piṭṭhiṃ āhacca pathaviṃ bhinditvā uṭṭhite heṭṭhā vuttappakāre suvaṇṇameṇḍake disvā tesaṃ antarantarā [Pg.443] vicaritvā nikkhamiṃsu. Atha ne seṭṭhi, ‘‘tātā, yaṃ olokentā vicaratha, diṭṭho vo so’’ti pucchitvā ‘‘passāma, sāmī’’ti vutte ‘‘tena hi gacchathā’’ti uyyojesi. Te tatova gantvā attano seṭṭhinā ‘‘kiṃ, tātā, diṭṭhaṃ vo amhākaṃ samānabhogaṃ seṭṭhikula’’nti vutte, ‘‘sāmi, tumhākaṃ kiṃ atthi, bhaddiyanagare meṇḍakaseṭṭhino evarūpo nāma vibhavo’’ti sabbaṃ taṃ pavattiṃ ācikkhiṃsu. Taṃ sutvā seṭṭhi attamano hutvā ‘‘ekaṃ tāva seṭṭhikulaṃ laddhaṃ, aparampi nu kho atthī’’ti satasahassagghanikaṃ kambalaṃ datvā ‘‘gacchatha, tātā, aññampi. Seṭṭhikulaṃ vicinathā’’ti pahiṇi.

Wandering on their journey, they reached the city of Bhaddiya. Then, the seṭṭhi Meṇḍaka saw them and asked, 'My dears, what are you doing, wandering about?' When they said, 'We are wandering looking for something,' he knew, 'These men have no business wandering and looking for something while carrying these items; they are wandering investigating the country.' And so he said, 'My dears, enter our back house and look.' There, in a place measuring eight karīsas, they saw golden rams the size of elephants, horses, and bulls, which had risen up breaking through the earth, with their backs hitting against each other, of the kind mentioned previously. Having wandered in between them, they departed. Then the seṭṭhi asked them, 'My dears, that which you were wandering and looking for, have you seen it?' When they replied, 'We have seen it, master,' he dismissed them, saying, 'In that case, go.' They went from there and returned. When their own seṭṭhi asked, 'My dears, did you see a seṭṭhi family with wealth equal to ours?' they replied, 'Master, what wealth do you have? In the city of Bhaddiya, the seṭṭhi Meṇḍaka has wealth of such a nature,' and they related that entire event. Hearing that, the seṭṭhi was delighted and thought, 'For now, one seṭṭhi family has been found. Might there be another?' He gave them a blanket worth one hundred thousand and sent them off, saying, 'Go, my dears, and search for another seṭṭhi family.'

Te rājagahaṃ gantvā jotikaseṭṭhissa gehato avidūre dārurāsiṃ katvā aggiṃ datvā aṭṭhaṃsu. ‘‘Kiṃ ida’’nti puṭṭhakāle ca ‘‘ekaṃ no mahagghakambalaṃ vikkiṇantānaṃ kayiko natthi, gahetvā vicarantāpi corānaṃ bhāyāma, tena taṃ jhāpetvā gamissāmā’’ti vadiṃsu. Atha ne jotikaseṭṭhi disvā ‘‘ime kiṃ karontī’’ti pucchitvā tamatthaṃ sutvā pakkosāpetvā ‘‘kiṃ agghanako kambalo’’ti pucchi. ‘‘Satasahassagghanako’’ti vutte satasahassaṃ dāpetvā ‘‘dvārakoṭṭhakaṃ sammajjitvā kacavarachaḍḍikāya dāsiyā dethā’’ti tesaṃyeva hatthe pahiṇi. Sā kambalaṃ gahetvā rodamānā sāmikassa santikaṃ āgantvā ‘‘kiṃ maṃ, sāmi, aparādhe sati paharituṃ na vaṭṭati, kasmā me evarūpaṃ thūlakambalaṃ pahiṇittha, kathāhaṃ imaṃ nivāsessāmi vā pārupissāmi vā’’ti. Nāhaṃ tava etadatthāya pahiṇiṃ, etaṃ pana paliveṭhetvā tava sayanapādamūle ṭhapetvā nipajjanakāle gandhodakena dhotānaṃ pādānaṃ puñchanatthāya te pahiṇiṃ, kiṃ etampi kātuṃ na sakkosīti. Sā ‘‘etaṃ pana kātuṃ sakkhissāmī’’ti gahetvā agamāsi. Te ca purisā taṃ kāraṇaṃ disvā attano seṭṭhissa santikaṃ gantvā ‘‘kiṃ, tātā, diṭṭhaṃ vo seṭṭhikula’’nti vutte, ‘‘sāmi, kiṃ tumhākaṃ atthi, rājagahanagare jotikaseṭṭhissa evarūpā nāma sampattī’’ti sabbaṃ gehasampattiṃ ārocetvā taṃ pavattiṃ ācikkhiṃsu. Seṭṭhi tesaṃ vacanaṃ sutvā tuṭṭhamānaso ‘‘idāni pabbajituṃ labhissāmī’’ti rañño santikaṃ gantvā ‘‘pabbajitukāmomhi, devā’’ti āha. Sādhu, mahāseṭṭhi, pabbajāhīti[Pg.444]. So gehaṃ gantvā putte pakkosāpetvā suvaṇṇadaṇḍaṃ vajirakuddālaṃ jeṭṭhaputtassa hatthe ṭhapetvā, ‘‘tāta, pacchimagehe suvaṇṇapabbatato suvaṇṇapiṇḍaṃ uddharāhī’’ti āha. So kuddālaṃ ādāya gantvā suvaṇṇapabbataṃ pahari, piṭṭhipāsāṇe pahaṭakālo viya ahosi. Tassa hatthato kuddālaṃ gahetvā majjhimaputtassa hatthe datvā pahiṇi, tassapi suvaṇṇapabbataṃ paharantassa piṭṭhipāsāṇe pahaṭakālo viya ahosi. Atha naṃ kaniṭṭhaputtassa hatthe datvā pahiṇi, tassa taṃ gahetvā paharantassa koṭṭetvā rāsikatāya mattikāya pahaṭakālo viya ahosi. Atha naṃ seṭṭhi ‘‘ehi, tāta, alaṃ ettakenā’’ti vatvā itare dve jeṭṭhabhātike pakkosāpetvā ‘‘ayaṃ suvaṇṇapabbato na tumhākaṃ nibbatto, mayhañca kaniṭṭhassa ca nibbatto, iminā saddhiṃ ekato hutvā paribhuñjathā’’ti āha. Kasmā pana so tesameva nibbattati, kasmā ca jaṭilo jātakāle udake pātitoti? Attano katakammeneva.

They went to Rājagaha and, not far from the house of the seṭṭhi Jotika, they made a pile of wood, set it on fire, and stood by. When asked, “What is this?” they replied, “We were trying to sell a very valuable blanket, but there was no buyer. We are afraid of thieves while carrying it around, so we will burn it and go.” Then the seṭṭhi Jotika saw them, and after asking, “What are these men doing?” and hearing the matter, he had them summoned and asked, “How much is the blanket worth?” When they said, “It is worth a hundred thousand,” he had a hundred thousand given to them and sent the blanket into their own hands, saying, “Sweep the gateway and give this to the female slave who disposes of the rubbish.” She took the blanket and, weeping, went to her master and said, “Master, if there is some fault, is it not proper to beat me? Why did you send me such a coarse blanket? How can I wear this or cover myself with it?” He replied, “I did not send it to you for that purpose. I sent it for you to wrap up, place at the foot of your bed, and use to wipe your feet after they have been washed with scented water when you lie down. Can you not even do this?” She said, “I can do that,” and took it and went away. When those men saw this event, they went to their own seṭṭhi. When he said to them, “My dears, have you seen a seṭṭhi's family?” they replied, “Sir, what is your wealth? In the city of Rājagaha, the seṭṭhi Jotika has such-and-such wealth,” and they described all the wealth of his house and recounted the incident. Hearing their words, the seṭṭhi was delighted and thought, “Now I will be able to go forth!” He went to the king and said, “I wish to go forth, Your Majesty.” “Very well, great seṭṭhi, go forth.” So he went home, summoned his sons, and placing a golden-handled diamond pickaxe in his eldest son’s hand, he said, “Son, go to the back of the house and dig out a lump of gold from the golden mountain.” The son took the pickaxe, went, and struck the golden mountain; it was as if he had struck a slab of rock. Taking the pickaxe from his hand, the seṭṭhi gave it to his middle son and sent him. When he too struck the golden mountain, it was as if he had struck a slab of rock. Then he gave it to his youngest son and sent him. When he took it and struck, it was as if he had struck a pile of pounded earth. Then the seṭṭhi said to him, “Come, son, that is enough,” and summoning the other two, the elder brothers, he said, “This golden mountain did not arise for you; it arose for me and for the youngest. Enjoy it together with him.” Why did it arise only for them? And why was Jaṭila cast into the water at birth? Solely because of his own kamma.

Kassapasammāsambuddhassa hi cetiye kariyamāne eko khīṇāsavo cetiyaṭṭhānaṃ gantvā oloketvā, ‘‘tātā, kasmā cetiyassa uttarena mukhaṃ na uṭṭhahatī’’ti pucchi. ‘‘Suvaṇṇaṃ nappahotī’’ti āhaṃsu. Ahaṃ antogāmaṃ pavisitvā samādapessāmi, tumhe ādarena kammaṃ karothāti. So evaṃ vatvā nagaraṃ pavisitvā, ‘‘ammā, tātā, tumhākaṃ cetiyassa ekasmiṃ mukhe suvaṇṇaṃ nappahoti, suvaṇṇaṃ jānāthā’’ti mahājanaṃ samādapento suvaṇṇakārakulaṃ agamāsi. Suvaṇṇakāropi taṅkhaṇeyeva bhariyāya saddhiṃ kalahaṃ karonto nisinno hoti. Atha naṃ thero ‘‘cetiye tumhehi gahitamukhassa suvaṇṇaṃ nappahoti, taṃ jānituṃ vaṭṭatī’’ti āha. So bhariyāya kopena ‘‘tava satthāraṃ udake khipitvā gacchā’’ti āha. Atha naṃ sā ‘‘atisāhasikakammaṃ te kataṃ, mama kuddhena te ahameva akkositabbā vā paharitabbā vā, kasmā atītānāgatapaccuppannesu buddhesu veramakāsī’’ti āha. Suvaṇṇakāro tāvadeva saṃvegappatto hutvā ‘‘khamatha me, bhante’’ti vatvā therassa pādamūle nipajji. Tāta, ahaṃ tayā na kiñci vutto, satthāraṃ khamāpehīti. Kinti katvā khamāpemi, bhanteti. Suvaṇṇapupphānaṃ tayo [Pg.445] kumbhe katvā antodhātunidhāne pakkhipitvā allavattho allakeso hutvā khamāpehi, tātāti.

Indeed, when the cetiya of Kassapa the Perfectly Self-Enlightened One was being built, a certain Arahant went to the cetiya site, observed it, and asked, “My dears, why is the northern face of the cetiya not being raised?” They replied, “There is not enough gold.” He said, “I will enter the village and solicit contributions; you should carry on the work with diligence.” Having said this, he entered the city and, while inspiring the people by saying, “Mothers and fathers, there is not enough gold for one face of your cetiya; please see to the gold,” he went to the family of a goldsmith. At that very moment, the goldsmith was sitting there quarreling with his wife. The elder said to him, “The gold for the face of the cetiya that you have undertaken is insufficient; it is right that you should know this.” Out of anger at his wife, he said, “Throw your Teacher into the water and be gone!” Then she said to him, “You have done a very reckless thing! Being angry with me, you should have just reviled or struck me. Why have you created enmity with the Buddhas of the past, future, and present?” The goldsmith was immediately struck with a sense of urgency and said, “Forgive me, venerable sir,” falling at the elder’s feet. The elder said: “My dear man, you said nothing to me. You must ask forgiveness of the Teacher.” “How should I ask for forgiveness, venerable sir?” “My dear man, make three pots of golden flowers, place them inside the relic chamber, and then, with wet clothes and wet hair, ask for forgiveness.”

So ‘‘sādhu, bhante’’ti vatvā suvaṇṇapupphāni karonto tīsu puttesu jeṭṭhaputtaṃ pakkosāpetvā ‘‘ehi, tāta, ahaṃ satthāraṃ veravacanena avacaṃ, tasmā imāni pupphāni katvā dhātunidhāne pakkhipitvā khamāpessāmi, tvampi kho me sahāyo hohī’’ti āha. So ‘‘na tvaṃ mayā veravacanaṃ vadāpito, tvaṃyeva karohī’’ti kātuṃ na icchi. Majjhimaputtaṃ pakkositvā tathevāha, sopi tatheva vatvā kātuṃ na icchi. Kaniṭṭhaṃ pakkositvā tathevāha, so ‘‘pitu uppannakiccaṃ nāma puttassa bhāro’’ti vatvā pitusahāyo hutvā pupphāni akāsi. Suvaṇṇakāro vidatthippamāṇānaṃ pupphānaṃ tayo kumbhe niṭṭhāpetvā dhātunidhāne pakkhipitvā allavattho allakeso satthāraṃ khamāpesi. Iti so sattakkhattuṃ jātakāle udake pātanaṃ labhi. Ayaṃ panassa koṭiyaṃ ṭhito attabhāvo. Idhāpi tasseva nissandena udake pātito. Ye panassa dve jeṭṭhabhātikā puttā suvaṇṇapupphānaṃ karaṇakāle sahāyā bhavituṃ na icchiṃsu, tesaṃ tena kāraṇena suvaṇṇapabbato na nibbatti, jaṭilassa ceva kaniṭṭhaputtassa ca ekato katabhāvena nibbatti. Iti so putte anusāsitvā satthu santike pabbajitvā katipāheneva arahattaṃ pāpuṇi. Satthā aparena samayena pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto tassa puttānaṃ gehadvāraṃ agamāsi, te buddhappamukhassa bhikkhusaṅghassa aḍḍhamāsaṃ bhikkhādānaṃ adaṃsu.

Saying, “Very well, venerable sir,” he began making the golden flowers. He had his eldest of three sons summoned and said: “Come, my dear son. I spoke a hostile word against the Teacher. Therefore, after making these flowers and placing them in the relic chamber, I will ask for forgiveness. You too must be my helper.” He replied, “I did not make you speak a hostile word; you do it yourself,” and was unwilling to do it. He summoned his middle son and said the same, but he too replied in the same way and was unwilling to do it. He summoned the youngest and said the same. He said, “A duty that has befallen a father is a son’s responsibility,” and becoming his father’s helper, he made the flowers. The goldsmith finished three pots of flowers, each a handspan in size, placed them in the relic chamber, and with wet clothes and wet hair, he asked forgiveness of the Teacher. Thus, at the time of his birth, he was cast into the water seven times. This, however, was his final existence. Here too, as a residual result of that same verbal act, he was cast into the water. As for his two elder sons who were unwilling to be helpers at the time of making the golden flowers, for that reason the golden mountain did not arise for them. It arose for Jaṭila and the youngest son because of the merit they had made together. Thus, having instructed his sons, he went forth in the Teacher’s presence and in just a few days attained arahantship. On a later occasion, the Teacher, while wandering for alms with five hundred bhikkhus, came to the door of his sons’ house. They gave alms to the Saṅgha of bhikkhus headed by the Buddha for half a month.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘ajjāpi te, āvuso jaṭila, asītihatthe suvaṇṇapabbate ca puttesu ca taṇhā atthī’’ti. ‘‘Na me, āvuso, etesu taṇhā vā māno vā atthī’’ti. Te ‘‘ayaṃ jaṭilatthero abhūtaṃ vatvā aññaṃ byākarotī’’ti vadiṃsu. Satthā tesaṃ kathaṃ sutvā ‘‘na, bhikkhave, mama puttassa tesu taṇhā vā māno vā atthī’’ti vatvā dhammaṃ desento imaṃ gāthamāha –

The bhikkhus raised a topic of discussion in the Hall of Dhamma: “Friend Jaṭila, do you still have craving for the eighty-cubit high golden mountain and for your sons?” “No, friends, I have no craving or conceit in regard to them.” They said: “This Elder Jaṭila is speaking what is not true and is declaring final knowledge.” The Teacher heard their discussion and said: “Bhikkhus, my son has no craving or conceit in regard to those things.” Then, teaching the Dhamma, he spoke this verse:

416.

416.

‘‘Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Whoever, having abandoned craving here, would wander forth homeless, with craving and existence utterly destroyed—him I call a brahmin.

Tassattho [Pg.446] – yo idha loke chadvārikaṃ taṇhaṃ vā mānaṃ vā jahitvā gharāvāsena anatthiko anāgāro hutvā paribbajati, taṇhāya ceva bhavassa ca parikkhīṇattā taṇhābhavaparikkhīṇaṃ tamahaṃ brāhmaṇaṃ vadāmīti.

Its meaning: Whoever in this world, having abandoned craving or conceit connected with the six doors, having no need for the household life, goes forth as a homeless one; that person whose craving and existence are utterly destroyed—because craving and existence are destroyed—I call a brahmin.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so forth.

Jaṭilattheravatthu tettiṃsatimaṃ.

The Story of the Elder Jaṭila is the thirty-third.

34. Jotikattheravatthu

34. The Story of Elder Jotika

Yodha taṇhanti puna imaṃ dhammadesanaṃ satthā veḷuvane viharanto jotikattheraṃ ārabbha kathesi.

Again, the Teacher, while dwelling in the Veḷuvana monastery, delivered this Dhamma discourse beginning with 'Yodha taṇhaṃ' concerning Elder Jotika.

Ajātasattukumāro hi devadattena saddhiṃ ekato hutvā pitaraṃ ghātetvā rajje patiṭṭhito ‘‘jotikaseṭṭhissa mahāpāsādaṃ gaṇhissāmī’’ti yuddhasajjo nikkhamitvā maṇipākāre saparivārassa attano chāyaṃ disvā ‘‘gahapatiko yuddhasajjo hutvā balaṃ ādāya nikkhanto’’ti sallakkhetvā upagantuṃ na visahi. Seṭṭhipi taṃ divasaṃ uposathiko hutvā pātova bhuttapātarāso vihāraṃ gantvā satthu santike dhammaṃ suṇanto nisinno hoti. Paṭhame dvārakoṭṭhake ārakkhaṃ gahetvā ṭhito pana yamakoḷi nāma yakkho taṃ disvā ‘‘kahaṃ gacchasī’’ti saparivāraṃ viddhaṃsetvā disāvidisāsu anubandhi. Rājā vihārameva agamāsi.

Indeed, Prince Ajātasattu, having joined with Devadatta, killed his father and was established in the kingdom. Thinking, 'I will take the great mansion of Jotika the seṭṭhi,' he went out prepared for battle. Seeing his own shadow with his retinue on the jeweled wall, he perceived, 'The householder, prepared for battle, has come out with his forces,' and did not dare to approach. The seṭṭhi, on that day, having undertaken the Uposatha observance, had eaten his morning meal early, gone to the monastery, and was seated listening to the Dhamma in the presence of the Teacher. At the first gatehouse, a yakkha named Yamakoḷi, standing guard, saw the king and, saying, 'Where are you going?', scattered him with his retinue and pursued them in all directions. The king went only to the monastery.

Atha naṃ seṭṭhi disvāva ‘‘kiṃ, devā’’ti vatvā uṭṭhāyāsanā aṭṭhāsi. Gahapati, kiṃ tvaṃ tava purise ‘‘mayā saddhiṃ yujjhathā’’ti āṇāpetvā idhāgamma dhammaṃ suṇanto viya nisinnoti. Kiṃ pana devo mama gehaṃ gaṇhituṃ gatoti? Āma, gatomhīti. Mama anicchāya mama gehaṃ gaṇhituṃ rājasahassampi na sakkoti, devāti. So ‘‘kiṃ pana tvaṃ rājā bhavissasī’’ti kujjhi. Nāhaṃ rājā, mama santakaṃ pana dasikasuttampi mama anicchāya rājūhi vā corehi vā gahetuṃ na sakkāti. Kiṃ panāhaṃ tava ruciyā gaṇhissāmīti? Tena hi, deva, imā me dasasu aṅgulīsu vīsati muddikā, imāhaṃ tumhākaṃ na demi. Sace sakkotha, gaṇhathāti. So pana rājā bhūmiyaṃ ukkuṭikaṃ nisīditvā ullaṅghanto aṭṭhārasahatthaṃ ṭhānaṃ abhiruhati, ṭhatvā ullaṅghanto asītihatthaṃ [Pg.447] ṭhānaṃ abhiruhati. Evaṃmahābalo samānopi ito cito ca parivattento ekaṃ muddikampi kaḍḍhituṃ nāsakkhi. Atha naṃ seṭṭhi ‘‘sāṭakaṃ patthara, devā’’ti vatvā aṅguliyo ujukā akāsi, vīsatipi muddikā nikkhamiṃsu. Atha naṃ seṭṭhi ‘‘evaṃ, deva, mama santakaṃ mama anicchāya na sakkā gaṇhitu’’nti vatvā rañño kiriyāya uppannasaṃvego ‘‘pabbajituṃ me anujāna, devā’’ti āha. So ‘‘imasmiṃ pabbajite sukhaṃ pāsādaṃ gaṇhissāmī’’ti cintetvā ekavacaneneva ‘‘tvaṃ pabbajāhī’’ti āha. So satthu santike pabbajitvā na cirasseva arahattaṃ patvā jotikatthero nāma ahosi. Tassa arahattaṃ pattakkhaṇeyeva sabbāpi sā sampatti antaradhāyi, tampissa satulakāyiṃ nāma bhariyaṃ devatā uttarakurumeva nayiṃsu.

Then, upon seeing him, the seṭṭhi said, 'What is the matter, Your Majesty?' and rising from his seat, he stood. The king said, 'Householder, why, having commanded your men, "Fight with me," are you now sitting here as if listening to the Dhamma?' 'Has Your Majesty then come to take my house?' 'Yes, I have come.' 'Your Majesty, without my consent, not even a thousand kings can take my house.' He became angry, saying, 'What, will you become king?' 'I am not a king, but without my consent, not even a fringe of thread that is my property can be taken by kings or by thieves.' 'What, must I take it only by your leave?' 'Well then, Your Majesty, on my ten fingers are these twenty rings. I do not give them to you. If you are able, take them.' That king, squatting on the ground and leaping, ascends to a height of eighteen cubits; standing and leaping, he ascends to a height of eighty cubits. Though he was of such great strength, twisting this way and that, he was not able to pull off even one ring. Then the seṭṭhi said to him, 'Spread out your robe, Your Majesty,' and straightened his fingers; all twenty rings came off. Then the seṭṭhi said, 'Thus, Your Majesty, my property cannot be taken without my consent.' And, with a sense of spiritual urgency aroused by the king's action, he said, 'Your Majesty, grant me permission to go forth.' The king, thinking, 'When this one has gone forth, I will easily take the mansion,' said with just one word, 'You may go forth.' Having gone forth in the presence of the Teacher, not long after he attained arahantship and became known as Elder Jotika. At the very moment he attained arahantship, all that wealth vanished. And the devas took his wife, named Satulakāyī, to Uttarakuru.

Athekadivasaṃ bhikkhū taṃ āmantetvā, ‘‘āvuso jotika, tasmiṃ pana te pāsāde vā itthiyā vā taṇhā atthī’’ti pucchitvā ‘‘natthāvuso’’ti vutte satthu ārocesuṃ – ‘‘ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī’’ti. Satthā ‘‘nattheva, bhikkhave, mama puttassa tasmiṃ taṇhā’’ti vatvā imaṃ gāthamāha –

Then one day, the monks addressed him, asking, 'Friend Jotika, do you have any craving for that mansion of yours or for the woman?' When he replied, 'I have not, friends,' they reported to the Teacher, 'Venerable Sir, this one, speaking what is not true, declares the final knowledge.' The Teacher said, 'Monks, my son has no craving at all for that,' and then spoke this verse:

416.

416.

‘‘Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Whoever here, having abandoned craving, would wander forth homeless; him in whom craving and becoming are destroyed, I call a brahmin.

Imissā gāthāyattho heṭṭhā jaṭilattheravatthumhi vuttanayeneva veditabbo.

The meaning of this verse should be understood in the very way it was explained previously in the story of the Jaṭila elder.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Jotikattheravatthu catutiṃsatimaṃ.

The Story of the Elder Jotika, the Thirty-fourth.

35. Naṭaputtakattheravatthu

35. The Story of the Elder Naṭaputtaka

Hitvāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, delivered this Dhamma discourse beginning with 'Hitvā' concerning a certain son of a dancer.

So kira ekaṃ naṭakīḷaṃ kīḷayamāno vicaranto satthu dhammakathaṃ sutvā pabbajitvā arahattaṃ pāpuṇi. Tasmiṃ buddhappamukhena bhikkhusaṅghena saddhiṃ [Pg.448] piṇḍāya pavisante bhikkhū ekaṃ naṭaputtaṃ kīḷantaṃ disvā, ‘‘āvuso, esa tayā kīḷitakīḷitaṃ kīḷati, atthi nu kho te ettha sineho’’ti pucchitvā ‘‘natthī’’ti vutte ‘‘ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī’’ti āhaṃsu. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, mama putto sabbayoge atikkanto’’ti vatvā imaṃ gāthamāha –

It is said that while wandering about performing a theatrical show, he heard the Teacher's discourse on the Dhamma, went forth, and attained Arahantship. When that monk, together with the Saṅgha of monks headed by the Buddha, was entering for alms, the monks saw a certain son of a dancer performing. They asked him, 'Friend, this one is performing the very performance you used to perform. Do you have any affection for this?' When he replied, 'I do not,' they said to the Buddha, 'Venerable Sir, this one, speaking what is not true, declares final knowledge.' Hearing their words, the Teacher said, 'Monks, my son has overcome all yokes,' and then he spoke this verse:

417.

417.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Having abandoned the human yoke, and gone beyond the divine yoke; disjoined from all yokes, him I call a brahmin.

Tattha mānusakaṃ yoganti mānusakaṃ āyuñceva pañca kāmaguṇe ca. Dibbayogepi eseva nayo. Upaccagāti yo mānusakaṃ yogaṃ hitvā dibbaṃ yogaṃ atikkanto, taṃ sabbehi catūhipi yogehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'human yoke' means human striving and the five strands of sensual pleasure. This same method applies to the 'divine yoke'. 'Has gone beyond' means one who, having abandoned the human yoke, has overcome the divine yoke. That person, disjoined from all four yokes, I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Naṭaputtakattheravatthu pañcatiṃsatimaṃ.

The Story of the Elder Naṭaputtaka, the Thirty-fifth.

36. Naṭaputtakattheravatthu

36. The Story of the Elder Naṭaputtaka

Hitvā ratiñcāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃyeva ārabbha kathesi. Vatthu purimasadisameva. Idha pana satthā, ‘‘bhikkhave, mama putto ratiñca aratiñca pahāya ṭhito’’ti vatvā imaṃ gāthamāha –

The Teacher, while dwelling in the Bamboo Grove, delivered this Dhamma discourse beginning with 'Hitvā ratiñca' concerning that very same son of a dancer. The story is just like the previous one. Here, however, the Teacher, saying, 'Monks, my son stands, having abandoned delight and non-delight,' spoke this verse:

418.

418.

‘‘Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇa’’nti.

Having abandoned delight and non-delight, cooled, without substrata, the hero who has overcome the whole world—him I call a brahmin.

Tattha ratinti pañcakāmaguṇaratiṃ. Aratinti araññavāse ukkaṇṭhitattaṃ. Sītibhūtanti nibbutaṃ. Nirūpadhinti nirupakkilesaṃ. Vīranti taṃ evarūpaṃ sabbaṃ khandhalokaṃ abhibhavitvā ṭhitaṃ vīriyavantaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'delight' means delight in the five strands of sensual pleasure. 'Non-delight' means discontent with dwelling in the forest. 'Cooled' means extinguished. 'Without substrata' means without defilements. 'Hero' means that energetic person who stands having overcome the entire world of the aggregates—him I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruits of stream-entry and so forth.

Naṭaputtakattheravatthu chattiṃsatimaṃ.

The Story of the Elder Naṭaputtaka, the Thirty-sixth.

37. Vaṅgīsattheravatthu

37. The Story of the Elder Vaṅgīsa

Cutiṃ [Pg.449] yo vedīti imaṃ dhammadesanaṃ satthā jetavane viharanto vaṅgīsattheraṃ ārabbha kathesi.

The Teacher, while dwelling at Jetavana, spoke this Dhamma discourse, which begins with the words 'Cutiṃ yo vedi,' concerning the Elder Vaṅgīsa.

Rājagahe kireko brāhmaṇo vaṅgīso nāma matamanussānaṃ sīsaṃ ākoṭetvā ‘‘idaṃ niraye nibbattassa sīsaṃ, idaṃ tiracchānayoniyaṃ, idaṃ pettivisaye, idaṃ manussaloke, idaṃ devaloke nibbattassa sīsa’’nti jānāti. Brāhmaṇā ‘‘sakkā imaṃ nissāya lokaṃ khāditu’’nti cintetvā taṃ dve rattavatthāni paridahāpetvā ādāya janapadaṃ carantā manusse vadanti ‘‘eso vaṅgīso nāma brāhmaṇo matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, attano ñātakānaṃ nibbattaṭṭhānaṃ pucchathā’’ti. Manussā yathābalaṃ dasapi kahāpaṇe vīsatipi satampi datvā ñātakānaṃ nibbattaṭṭhānaṃ pucchanti. Te anupubbena sāvatthiṃ patvā jetavanassa avidūre nivāsaṃ gaṇhiṃsu. Te bhuttapātarāsā mahājanaṃ gandhamālādihatthaṃ dhammassavanāya gacchantaṃ disvā ‘‘kahaṃ gacchathā’’ti pucchitvā ‘‘vihāraṃ dhammassavanāyā’’ti vutte ‘‘tattha gantvā kiṃ karissatha, amhākaṃ vaṅgīsabrāhmaṇena sadiso nāma natthi, matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, ñātakānaṃ nibbattaṭṭhānaṃ pucchathā’’ti āhaṃsu. Te ‘‘vaṅgīso kiṃ jānāti, amhākaṃ satthārā sadiso nāma natthī’’ti vatvā itarehipi ‘‘vaṅgīsasadiso natthī’’ti vutte kathaṃ vaḍḍhetvā ‘‘etha, dāni vo vaṅgīsassa vā amhākaṃ vā satthu jānanabhāvaṃ jānissāmā’’ti te ādāya vihāraṃ agamaṃsu. Satthā tesaṃ āgamanabhāvaṃ ñatvā niraye tiracchānayoniyaṃ manussaloke devaloketi catūsu ṭhānesu nibbattānaṃ cattāri sīsāni, khīṇāsavasīsañcāti pañca sīsāni āharāpetvā paṭipāṭiyā ṭhapetvā āgatakāle vaṅgīsaṃ pucchi – ‘‘tvaṃ kira sīsaṃ ākoṭetvā matakānaṃ nibbattaṭṭhānaṃ jānāsī’’ti? ‘‘Āma, jānāmī’’ti. ‘‘Idaṃ kassa sīsa’’nti? So taṃ ākoṭetvā ‘‘niraye nibbattassā’’ti āha. Athassa satthā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā itarānipi tīṇi sīsāni pucchitvā tena avirajjhitvā vuttavuttakkhaṇe tatheva tassa sādhukāraṃ datvā pañcamaṃ sīsaṃ dassetvā ‘‘idaṃ kassa sīsa’’nti pucchi, so tampi ākoṭetvā nibbattaṭṭhānaṃ na jānāti.

In Rājagaha, it is said, a certain brahmin named Vaṅgīsa would strike the skulls of dead people and know, “This is the skull of one reborn in hell, this in the animal realm, this in the realm of ghosts, this in the human world, this in the world of gods.” The brahmins, thinking, “It is possible to make a living by means of this one,” dressed him in two red garments and, taking him with them, wandered through the country, saying to the people, “This brahmin named Vaṅgīsa strikes the skulls of dead people and knows their place of rebirth. Ask about the place of rebirth of your relatives.” People, according to their ability, gave ten, twenty, or a hundred kahāpaṇas and asked about the place of rebirth of their relatives. They, in due course, reached Sāvatthi and took up residence not far from the Jetavana monastery. After their morning meal, seeing a great crowd with perfumes and garlands in hand going to listen to the Dhamma, they asked, “Where are you going?” When it was said, “To the monastery to listen to the Dhamma,” they said, “Having gone there, what will you do? There is no one like our brahmin Vaṅgīsa. He strikes the skulls of dead people and knows their place of rebirth. Ask about the place of rebirth of your relatives.” They replied, “What does Vaṅgīsa know? There is no one like our Teacher.” When the others also said, “There is no one like Vaṅgīsa,” they prolonged the discussion and said, “Come, now we shall determine the extent of the knowledge of your Vaṅgīsa and our Teacher,” and taking them, they went to the monastery. The Teacher, knowing of their arrival, had five skulls brought and placed in order: four skulls of those reborn in four states—in hell, in the animal realm, in the human world, and in the world of gods—and the skull of one whose taints are destroyed. When Vaṅgīsa arrived, the Teacher asked, “Is it true that you strike a skull and know the place of rebirth of the dead?” “Yes, I know.” “Whose skull is this?” He struck it and said, “Of one reborn in hell.” Then the Teacher gave his approval, saying, “Good, good.” And having asked about the other three skulls, and at the very moment he spoke without error, the Teacher gave his approval in the same way. Then, showing the fifth skull, he asked, “Whose skull is this?” He also struck that one but did not know the place of rebirth.

Atha [Pg.450] naṃ satthā ‘‘kiṃ, vaṅgīsa, na jānāsī’’ti vatvā, ‘‘āma, na jānāmī’’ti vutte ‘‘ahaṃ jānāmī’’ti āha. Atha naṃ vaṅgīso yāci ‘‘detha me imaṃ manta’’nti. Na sakkā apabbajitassa dātunti. So ‘‘imasmiṃ mante gahite sakalajambudīpe ahaṃ jeṭṭhako bhavissāmī’’ti cintetvā te brāhmaṇe ‘‘tumhe tattheva katipāhaṃ vasatha, ahaṃ pabbajissāmī’’ti uyyojetvā satthu santike pabbajitvā laddhūpasampado vaṅgīsatthero nāma ahosi. Athassa satthā dvattiṃsākārakammaṭṭhānaṃ datvā ‘‘mantassa parikammaṃ sajjhāyāhī’’ti āha. So taṃ sajjhāyanto antarantarā brāhmaṇehi ‘‘gahito te manto’’ti pucchiyamāno ‘‘āgametha tāva, gaṇhāmī’’ti vatvā katipāheneva arahattaṃ patvā puna brāhmaṇehi puṭṭho ‘‘abhabbo dānāhaṃ, āvuso, gantu’’nti āha. Taṃ sutvā bhikkhū ‘‘ayaṃ, bhante, abhūtena aññaṃ byākarotī’’ti satthu ārocesuṃ. Satthā ‘‘mā, bhikkhave, evaṃ avacuttha, idāni, bhikkhave, mama putto cutipaṭisandhikusalo jāto’’ti vatvā imā gāthā abhāsi –

Then the Teacher asked him, “What, Vaṅgīsa, do you not know?” When he replied, “Indeed, I do not know,” the Teacher said, “I know.” Then Vaṅgīsa requested him, “Give me this charm.” “It is not possible to give it to one who has not gone forth.” He, thinking, “Having received this charm, I will be the foremost in all of Jambudīpa,” sent those brahmins away, saying, “You stay right there for a few days; I will go forth.” Having gone forth in the presence of the Teacher and received the higher ordination, he became known as the Elder Vaṅgīsa. Then the Teacher gave him the meditation subject on the thirty-two parts of the body and said, “Recite this as the preliminary practice for the charm.” While he was reciting it, being asked from time to time by the brahmins, “Have you received the charm?” he would say, “Wait a while, I am receiving it.” In just a few days, he attained Arahantship. When asked again by the brahmins, he said, “Friends, I am now unable to go.” Hearing that, the monks informed the Teacher, “Venerable sir, this one is falsely declaring final knowledge.” The Teacher said, “Monks, do not speak thus. Now, monks, my son has become skilled in passing away and rebirth-linking,” and spoke these verses:

419.

419.

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“One who knows the passing away of beings and their rebirth in every way, unattached, well-gone, awakened—him I call a brahmin.”

420.

420.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“Whose destination gods, gandhabbas, and humans do not know, the one with taints destroyed, the Arahant—him I call a brahmin.”

Tattha yo vedīti yo sattānaṃ sabbākārena cutiñca paṭisandhiñca pākaṭaṃ katvā jānāti, tamahaṃ alaggatāya asattaṃ, paṭipattiyā suṭṭhu gatattā sugataṃ, catunnaṃ saccānaṃ buddhatāya buddhaṃ brāhmaṇaṃ vadāmīti attho. Yassāti yassete devādayo gatiṃ na jānanti, tamahaṃ āsavānaṃ khīṇatāya khīṇāsavaṃ, kilesehi ārakattā arahantaṃ brāhmaṇaṃ vadāmīti attho.

Therein, 'one who knows' means one who knows the passing away and rebirth-linking of beings in every way, having made it manifest. The meaning is this: I call him a brahmin, who is 'unattached' because of non-clinging, 'well-gone' because of having gone well by way of the practice, and 'awakened' because of having awakened to the four truths. 'Whose' means one whose destination these gods and others do not know. The meaning is this: I call him a brahmin, who is 'one whose taints are destroyed' because of the destruction of the taints, and an 'Arahant' because of being far from the defilements.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the end of the discourse, many attained the fruit of stream-entry and so forth.

Vaṅgīsattheravatthu sattatiṃsatimaṃ.

The thirty-seventh story, that of the Elder Vaṅgīsa.

38. Dhammadinnattherīvatthu

38. The Story of the Therī Dhammadinnā

Yassāti [Pg.451] imaṃ dhammadesanaṃ satthā veḷuvane viharanto dhammadinnaṃ nāma bhikkhuniṃ ārabbha kathesi.

The Teacher, while dwelling in the Bamboo Grove, delivered this Dhamma discourse beginning with the word 'Yassa,' concerning the bhikkhunī named Dhammadinnā.

Ekadivasañhi tassā gihikāle sāmiko visākho upāsako satthu santike dhammaṃ sutvā anāgāmiphalaṃ patvā cintesi – ‘‘mayā sabbaṃ sāpateyyaṃ dhammadinnaṃ paṭicchāpetuṃ vaṭṭatī’’ti. So tato pubbe āgacchanto dhammadinnaṃ vātapānena olokentiṃ disvā sitaṃ karoti. Taṃ divasaṃ pana vātapānena ṭhitaṃ anolokentova agamāsi. Sā ‘‘kiṃ nu kho ida’’nti cintetvā ‘‘hotu, bhojanakāle jānissāmī’’ti bhojanavelāya bhattaṃ upanāmesi. So aññesu divasesu ‘‘ehi, ekato bhuñjāmā’’ti vadati, taṃ divasaṃ pana tuṇhībhūtova bhuñji. Sā ‘‘kenacideva kāraṇena kupito bhavissatī’’ti cintesi. Atha naṃ visākho sukhanisinnavelāya taṃ pakkositvā ‘‘dhammadinne imasmiṃ gehe sabbaṃ sāpateyyaṃ paṭicchāhī’’ti āha. Sā ‘‘kuddhā nāma sāpateyyaṃ na paṭicchāpenti, kiṃ nu kho eta’’nti cintetvā ‘‘tumhe pana, sāmī’’ti āha. Ahaṃ ito paṭṭhāya na kiñci vicāremīti. Tumhehi chaḍḍitaṃ kheḷaṃ ko paṭicchissati, evaṃ sante mama pabbajjaṃ anujānāthāti. So ‘‘sādhu, bhadde’’ti sampaṭicchitvā mahantena sakkārena taṃ bhikkhunīupassayaṃ netvā pabbājesi. Sā laddhūpasampadā dhammadinnattherī nāma ahosi.

Indeed, one day, during her time as a layperson, her husband, the lay follower Visākha, having heard the Dhamma in the Teacher's presence and attained the fruit of non-returning, thought: “It is proper for me to hand over all the wealth to Dhammadinnā.” Previously, when he was returning, upon seeing Dhammadinnā looking through the window, he would smile. But on that day, he went by without looking at her as she stood by the window. She, thinking, “What could this be?” thought, “Let it be, I will know at mealtime.” At mealtime, she brought the food near. On other days, he would say, “Come, let us eat together,” but on that day, he ate in silence. She thought, “He must be angry for some reason.” Then Visākha, when comfortably seated, called her and said, “Dhammadinnā, accept all the wealth in this house.” She, thinking, “Angry people do not hand over wealth; what could this be?” asked, “But what of you, my lord?” He replied, “From this day forward, I will not manage anything.” She then said, “Who will accept the spittle you have discarded? This being so, please permit my ordination.” He replied, “Very well, dear lady,” and having agreed, with great honor took her to the bhikkhunīs' residence and had her ordained. She, having received the higher ordination, became known as the Therī Dhammadinnā.

Sā pavivekakāmatāya bhikkhunīhi saddhiṃ janapadaṃ gantvā tattha viharantī na cirasseva saha paṭisambhidāhi arahattaṃ patvā ‘‘idāni maṃ nissāya ñātijanā puññāni karissantī’’ti punadeva rājagahaṃ paccāgañchi. Upāsako tassā āgatabhāvaṃ sutvā ‘‘kena nu kho kāraṇena āgatā’’ti bhikkhunīupassayaṃ gantvā theriṃ vanditvā ekamantaṃ nisinno ‘‘ukkaṇṭhitā nu khosi, ayyeti vattuṃ appatirūpaṃ, pañhamekaṃ naṃ pucchissāmī’’ti cintetvā sotāpattimagge pañhaṃ pucchi, sā taṃ vissajjesi. Upāsako teneva upāyena sesamaggesupi pañhaṃ pucchitvā atikkamma pañhassa puṭṭhakāle tāya ‘‘accayāsi, āvuso, visākhā’’ti vatvā ‘‘ākaṅkhamāno satthāraṃ upasaṅkamitvā imaṃ pañhaṃ puccheyyāsī’’ti vutte theriṃ vanditvā uṭṭhāyāsanā satthu santikaṃ [Pg.452] gantvā taṃ kathāsallāpaṃ sabbaṃ bhagavato ārocesi. Satthā ‘‘sukathitaṃ mama dhītāya dhammadinnāya, ahampetaṃ pañhaṃ vissajjento evameva vissajjeyya’’nti vatvā dhammaṃ desento imaṃ gāthamāha –

She, due to a desire for seclusion, having gone to the countryside with the bhikkhunīs and dwelling there, before long attained arahantship together with the analytical knowledges. Thinking, “Now, relying on me, my relatives will make merit,” she returned again to Rājagaha. The lay follower, having heard of her arrival, thought, “For what reason has she come?” Having gone to the bhikkhunīs' residence, paid homage to the therī, and sat down to one side, he thought: “It is inappropriate to say, ‘Venerable lady, are you perhaps dissatisfied?’ I will ask her a question.” He then asked a question on the path of stream-entry, and she answered it. The lay follower, in the same way, asked questions on the remaining paths as well. But when a question was asked that went beyond, she said: “You have gone too far, friend Visākha. If you wish, approach the Teacher and ask this question.” When this was said, he paid homage to the therī, rose from his seat, went to the Teacher's presence, and reported the entire conversation to the Blessed One. The Teacher said: “My daughter Dhammadinnā has spoken well. I too, answering this question, would answer in just the same way.” Having said this, while teaching the Dhamma, he spoke this verse:

421.

421.

‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

For whom there is nothing before, after, or in between, who is without impediment and without grasping—him I call a brahmin.

Tattha pureti atītesu khandhesu. Pacchāti anāgatesu khandhesu. Majjheti paccuppannesu khandhesu. Natthi kiñcananti yassetesu ṭhānesu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi, tamahaṃ rāgakiñcanādīhi akiñcanaṃ kassaci gahaṇassa abhāvena anādānaṃ brāhmaṇaṃ vadāmīti attho.

Herein, 'before' refers to the past aggregates. 'After' refers to the future aggregates. 'In between' refers to the present aggregates. 'There is nothing' means: for whom in these places there is no impediment, which is described as the grasping of craving. I call that person a brahmin who is without impediment due to things such as the impediment of lust, and without grasping due to the absence of any taking up. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Dhammadinnattherīvatthu aṭṭhatiṃsatimaṃ.

The Story of the Therī Dhammadinnā, the Thirty-Eighth.

39. Aṅgulimālattheravatthu

39. The Story of the Elder Aṅgulimāla

Usabhanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. Vatthu ‘‘na ve kadariyā devalokaṃ vajantī’’ti (dha. pa. 177) gāthāvaṇṇanāya vuttameva. Vuttañhi tattha –

While dwelling at Jetavana, the Teacher uttered this Dhamma discourse beginning with 'Usabhaṃ,' concerning the Elder Aṅgulimāla. The story has already been told in the commentary on the verse, 'Indeed, misers do not go to the world of the gods' (Dhp 177). For it was said there:

Bhikkhū aṅgulimālaṃ pucchiṃsu – ‘‘kiṃ nu kho, āvuso aṅgulimāla, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī’’ti? ‘‘Na bhāyiṃ, āvuso’’ti. Te satthāraṃ upasaṅkamitvā āhaṃsu – ‘‘aṅgulimālo, bhante, aññaṃ byākarotī’’ti. Satthā ‘‘na, bhikkhave, mama putto aṅgulimālo bhāyati. Khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī’’ti vatvā imaṃ gāthamāha –

The bhikkhus asked Aṅgulimāla: 'Friend Aṅgulimāla, were you afraid when you saw the fierce elephant standing there holding up the parasol?' 'No, friends, I was not afraid.' They approached the Teacher and said: 'Venerable sir, Aṅgulimāla is declaring final knowledge.' The Teacher said: 'Bhikkhus, my son Aṅgulimāla is not afraid. For among the bull-like ones whose taints are destroyed, bhikkhus like my son, who are chief bulls, are not afraid.' Then he spoke this verse:

422.

422.

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

The bull, the noble, the hero, the great sage, the conqueror, the desireless, the cleansed, the awakened one—him I call a brahmin.

Tassattho [Pg.453] – acchambhitaṭṭhena usabhasadisatāya usabhaṃ uttamaṭṭhena pavaraṃ vīriyasampattiyā vīraṃ mahantānaṃ sīlakkhandhādīnaṃ esitattā mahesiṃ tiṇṇaṃ mārānaṃ vijitattā vijitāvinaṃ nhātakilesatāya nhātakaṃ catusaccabuddhatāya buddhaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Its meaning: He is a bull (usabha) because, like a bull, he is unafraid; noble (pavara) because he is supreme; a hero (vīra) because he is endowed with energy; a great sage (mahesi) because he has sought what is great, such as the aggregates of virtue; a conqueror (vijitāvin) because he has conquered the three Māras; cleansed (nhātaka) because his defilements are washed away; awakened (buddha) because he has awakened to the Four Truths. Such a one I call a brahmin. This is the meaning.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on.

Aṅgulimālattheravatthu ekūnacattālīsaṃ.

The Story of the Elder Aṅgulimāla, the Thirty-Ninth.

40. Devahitabrāhmaṇavatthu

40. The Story of the Brahmin Devahita

Pubbenivāsanti imaṃ dhammadesanaṃ satthā jetavane viharanto devahitabrāhmaṇassa pañhaṃ ārabbha kathesi.

While dwelling in Jetavana, the Teacher delivered this Dhamma discourse beginning with the words 'Pubbenivāsaṃ,' concerning a question asked by the brahmin Devahita.

Ekasmiñhi samaye bhagavā vātarogena ābādhiko hutvā upavāṇattheraṃ uṇhodakatthāya devahitabrāhmaṇassa santikaṃ pahiṇi. So gantvā satthu ābādhikabhāvaṃ ācikkhitvā uṇhodakaṃ yāci, taṃ sutvā brāhmaṇo tuṭṭhamānaso hutvā ‘‘lābhā vata me, yaṃ mama santikaṃ sammāsambuddho uṇhodakassatthāya sāvakaṃ pahiṇī’’ti uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ upavāṇattherassa pādāsi. Thero taṃ gāhāpetvā vihāraṃ gantvā satthāraṃ uṇhodakena nhāpetvā uṇhodakena phāṇitaṃ āloḷetvā bhagavato pādāsi, tassa taṅkhaṇeyeva so ābādho paṭipassambhi. Brāhmaṇo cintesi – ‘‘kassa nu kho deyyadhammo dinno mahapphalo hoti, satthāraṃ pucchissāmī’’ti so satthu santikaṃ gantvā tamatthaṃ pucchanto imaṃ gāthamāha –

On one occasion, the Blessed One was afflicted with a wind disorder and sent the Elder Upavāṇa to the brahmin Devahita for hot water. The elder went, informed the brahmin of the Teacher’s illness, and requested hot water. Hearing this, the brahmin was delighted and thought: 'It is truly a gain for me that the Perfectly Enlightened One has sent a disciple to me for hot water!' He had a man carry a shoulder-pole of hot water and also gave the Elder Upavāṇa a packet of molasses. The elder had it taken, went to the monastery, bathed the Teacher with the hot water, and then dissolved the molasses in hot water and gave it to the Blessed One. At that very moment his affliction subsided. The brahmin thought: 'To whom should a gift be given for it to be of great fruit? I will ask the Teacher.' He then went to the Teacher and, asking about this matter, spoke this verse:

‘‘Kattha dajjā deyyadhammaṃ, kattha dinnaṃ mahapphalaṃ;

Kathañhi yajamānassa, kathaṃ ijjhati dakkhiṇā’’ti. (saṃ. ni. 1.199);

“To whom should a gift be given? To whom given does it yield great fruit? How, for one who makes an offering, how is the sacrificial gift successful?”

Athassa satthā ‘‘evarūpassa brāhmaṇassa dinnaṃ mahapphalaṃ hotī’’ti vatvā brāhmaṇaṃ pakāsento imaṃ gāthamāha –

Then the Teacher, stating, 'A gift given to such a brahmin is of great fruit,' and clarifying what kind of brahmin he meant, spoke this verse:

423.

423.

‘‘Pubbenivāsaṃ [Pg.454] yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni;

(Saṃ. ni. 1.199);

Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇa’’nti.

“He who knows his former abodes, and sees heaven and the plane of woe, and has reached the destruction of birth; a sage consummate in direct knowledge, who has completed the entire holy life—him I call a brahmin.”

Tassattho – yo pubbenivāsaṃ pākaṭaṃ katvā jānāti, chabbīsatidevalokabhedaṃ saggañca catubbidhaṃ apāyañca dibbacakkhunā passati, atho jātikkhayasaṅkhātaṃ arahattaṃ patto, abhiññeyyaṃ dhammaṃ abhijānitvā pariññeyyaṃ parijānitvā pahātabbaṃ pahāya sacchikātabbaṃ sacchikatvā vosiko niṭṭhānaṃ patto, vusitavosānaṃ vā patto, āsavakkhayapaññāya monabhāvaṃ pattattā muni, tamahaṃ sabbesaṃ kilesānaṃ vosānaṃ arahattamaggañāṇaṃ brahmacariyavāsaṃ vutthabhāvena sabbavositavosānaṃ brāhmaṇaṃ vadāmīti.

Its meaning: He who knows his former abodes, having made them manifest; who with the divine eye sees heaven with its twenty-six divisions and the fourfold plane of misery; who, moreover, has reached Arahantship, known as the destruction of birth; who, having directly known the Dhamma that should be directly known, fully understood what should be fully understood, abandoned what should be abandoned, and realized what should be realized, has reached the culmination, Nibbāna, or has reached the end of what has been lived; he is a sage (muni) because he has attained the state of a sage through the wisdom of the destruction of the taints. I call such a person—who has completed the noble living, which is the knowledge of the Arahant path that is the end of all defilements—a brahmin.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Brāhmaṇopi pasannamānaso saraṇesu patiṭṭhāya upāsakattaṃ pavedesīti.

At the conclusion of the discourse, many attained the fruit of stream-entry and so on. The brahmin, with a confident mind, established himself in the refuges and declared himself a lay follower.

Devahitabrāhmaṇavatthu cattālīsaṃ.

The Story of the Brahmin Devahita, the Fortieth.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

The Commentary on the Brahmin Chapter is concluded.

Chabbīsatimo vaggo.

The Twenty-Sixth Chapter.

Nigamanakathā

Conclusion

Ettāvatā [Pg.455] sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava, sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni pakāsetvā nātisaṅkhepanātivitthāravasena uparacitā dvāsattatibhāṇavārapamāṇā dhammapadassa atthavaṇṇanā niṭṭhitāti.

Thus far, having explained three hundred and five stories—fourteen in the Yamaka Vagga, the very first chapter; nine in the Appamāda Vagga; nine in the Citta Vagga; twelve in the Puppha Vagga; fifteen in the Bāla Vagga; eleven in the Paṇḍita Vagga; ten in the Arahanta Vagga; fourteen in the Sahassa Vagga; twelve in the Pāpa Vagga; eleven in the Daṇḍa Vagga; nine in the Jarā Vagga; ten in the Atta Vagga; eleven in the Loka Vagga; nine in the Buddha Vagga; eight in the Sukha Vagga; nine in the Piya Vagga; eight in the Kodha Vagga; twelve in the Mala Vagga; ten in the Dhammaṭṭha Vagga; twelve in the Magga Vagga; nine in the Pakiṇṇaka Vagga; nine in the Niraya Vagga; eight in the Nāga Vagga; twelve in the Taṇhā Vagga; twelve in the Bhikkhu Vagga; and forty in the Brāhmaṇa Vagga—the commentary on the Dhammapada, composed by way of not being too brief nor too extensive and amounting to seventy-two recitation sections, is concluded.

Pattaṃ dhammapadaṃ yena, dhammarājenanuttaraṃ;

Gāthā dhammapade tena, bhāsitā yā mahesinā.

By which King of Dhamma the unsurpassed state of Dhamma (Nibbāna) was attained, by that King of Dhamma, the Great Sage, were these verses in the Dhammapada spoken.

Satevīsā catussatā, catusaccavibhāvinā;

Satattayañhi vatthūnaṃ, pañcādhikā samuṭṭhitā.

By the one who clearly comprehends the Four Truths, four hundred and twenty-three verses were well spoken, and three hundred and five stories were well set forth.

Vihāre adhirājena, kāritamhi kataññunā;

Pāsāde sirikūṭassa, rañño viharatā mayā.

By me, dwelling in the palace of King Sirikūṭa, within the monastery built by that grateful sovereign,

Atthabyañjanasampannaṃ, atthāya ca hitāya ca;

Lokassa lokanāthassa, saddhammaṭṭhitikamyatā.

desiring the long-lasting stability of the True Dhamma of the Lord of the World, for the welfare and benefit of the world, this work, complete in meaning and phrasing,

Tāsaṃ aṭṭhakathaṃ etaṃ, karontena sunimmalaṃ;

Dvāsattatipamāṇāya, bhāṇavārehi pāḷiyā.

this very pure commentary on those verses was composed by me, in accordance with the Pāḷi text which measures seventy-two recitation sections.

Yaṃ pattaṃ kusalaṃ tena, kusalā sabbapāṇinaṃ;

Sabbe ijjhantu saṅkappā, labhantu madhuraṃ phalanti.

By whatever merit has been attained by me through this, may all the wholesome aspirations of all beings be fulfilled; may they obtain the sweet fruit.

Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā [Pg.456] pabhinnapaṭisambhidāparivāre chaḷabhiññāpaṭisambhidādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katāyaṃ dhammapadaṭṭhakathā –

This commentary on the Dhammapada was made by the elder named Buddhaghosa, a name given by his preceptors—he who is an ornament to the lineage of the elders dwelling in the Mahāvihāra, who are a lamp to the lineage of the Theras and whose wisdom is well-established in the higher human states; adorned with the most pure faith, wisdom, and energy; endowed with a collection of virtues such as morality, good conduct, rectitude, and gentleness; possessed of the wisdom and sagacity capable of plumbing the depths of his own and other systems of thought; whose radiant knowledge of the Teacher’s Dispensation, in its divisions of the Tipiṭaka with its commentaries, is unimpeded; a great expounder; whose speech is endowed with the charm of sweet and noble words that issue from the happiness born of perfect accomplishment; a speaker of what is right and free from wrong views, a master of debate, a great poet; attended by the analytical knowledges as his retinue, adorned with qualities such as the six supernormal powers and the analytical knowledges; one of vast and pure wisdom.

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassentī kulaputtānaṃ, nayaṃ saddhādibuddhiyā.

May this commentary endure in the world for so long for those who seek to escape from it, showing to clansmen the way to progress beginning with faith.

Yāva buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

For as long as the very name 'Buddha'—of the Great Sage, the Elder of the world, the Such-a-One of pure mind—endures in the world.

Iti tevīsādhikacatusatagāthāpañcādhikatisatavatthupaṭimaṇḍitā

Thus adorned with four hundred and twenty-three verses and three hundred and five stories,

Chabbīsativaggasamannāgatā dhammapadavaṇṇanā samattā.

the commentary on the Dhammapada, endowed with twenty-six chapters, is completed.

Dhammapada-aṭṭhakathā sabbākārena niṭṭhitā.

The Commentary on the Dhammapada is concluded in all respects.