Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of Minor Texts

Commentary on the Teaching in Verses

Introductory Discussion on the Undertaking of the Work

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The Chapter of the Pairs

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The Story of the Elder Monk Cakkhupāla

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Where was this teaching of the Teaching spoken? At Sāvatthī. Referring to whom? The Elder Cakkhupāla.

It is said that in Sāvatthī there was a householder named Mahāsuvaṇṇa, wealthy, of great riches, of great possessions, without a son. One day, having bathed at the bathing place, having paid homage, while coming back, on the road he saw a large tree with full branches and leaves, thinking "This must be occupied by an influential deity," having had the area beneath it cleared, having had a wall enclosure built, having had sand scattered, having hoisted flags and banners, having adorned the large tree, having made a salutation with joined palms, having made the aspiration "If I should obtain a son or a daughter, I will make great honour to you," he departed.

Then, before long, an embryo was established in his wife's womb. She, having known the established state of the embryo, informed him. He gave care for her pregnancy. She, after the elapse of ten months, gave birth to a son. On the name-giving day, the millionaire, because he was obtained in dependence on the large tree tended by himself, gave him the name Pāla. She afterwards obtained another son as well. Having given him the name Cūḷapāla, she gave the other the name Mahāpāla. When they had come of age, they bound them with the bond of marriage. Afterwards the mother and father died. The other two alone administered all the wealth.

At that time the Teacher, having set in motion the excellent wheel of the Teaching, having come gradually, was dwelling in the great monastery of Jetavana, built by the great millionaire Anāthapiṇḍika having spent fifty-four hundred million in wealth, establishing the great multitude on the path to heaven and the path to liberation. For the Tathāgata dwelt for only one rains residence at the great monastery of Nigrodha, built by eighty-two thousand families of relatives - eighty from the mother's side and eighty from the father's side; for nineteen years at the great monastery of Jetavana built by Anāthapiṇḍika; and for six years at the Eastern Park built by Visākhā through the bestowal of twenty-seven hundred million in wealth - thus, on account of the greatness of virtue of the two families, he dwelt in dependence on Sāvatthī for twenty-five years for the rains residence. Both Anāthapiṇḍika and Visākhā the great female lay follower constantly went twice a day to attend upon the Tathāgata, and when going, thinking "The young novices will look at our hands," they had never gone empty-handed. When going before the meal, they went taking solid and soft food and so on; when going after the meal, the five medicines and eight beverages. Moreover, in their dwellings, seats were always prepared for two thousand monks each. Among food, drink and medicines, whoever wished for whatever, that very thing as wished for was provided to him. Among them, by Anāthapiṇḍika, the Teacher had never been asked a question even for a single day. It is said that he, thinking "The Tathāgata is delicate as a Buddha, delicate as a warrior, teaching the Teaching to me saying 'You are of great help to me, householder,' he might become weary," out of exceeding affection for the Teacher, does not ask a question. But the Teacher, as soon as he had sat down, thinking "This millionaire guards me where I need not be guarded. For I, over four incalculable aeons and more than a hundred thousand cosmic cycles, having cut off my own adorned and prepared head, having plucked out my eyes, having plucked out the flesh of my heart, having given up wife and children dear as life, while fulfilling the perfections, fulfilled them for the very purpose of teaching the Teaching to others. This one guards me where I need not be guarded" - would speak just one teaching of the Teaching.

At that time seven crores of people dwelt in Sāvatthī. Among them, having heard the Teacher's talk on the Teaching, about five crores of people became noble disciples, and about two crores of people were worldlings. Among them, the noble disciples had just two duties - before the meal they give gifts, and after the meal, with scents, garlands and so on in their hands, having had cloth, medicine, drinks and so on taken up, they go for the purpose of hearing the Teaching. Then one day Mahāpāla, having seen the noble disciples going to the monastery with scents, garlands and so on in their hands, having asked "Where is this great multitude going?" having heard "For the hearing of the Teaching," thinking "I too shall go," having gone and having paid homage to the Teacher, sat down at the edge of the assembly.

Buddhas, when teaching the Teaching, teach the Teaching according to disposition, having observed the decisive support for refuge, morality, going forth and so on; therefore on that day the Teacher, having observed his decisive support, teaching the Teaching, gave a progressive discourse. That is: He made known a talk on giving, a talk on morality, a talk on heaven, the danger of sensual pleasures, the degradation, the defilement, and the benefit of renunciation. Having heard that, the householder Mahāpāla thought - "Neither sons nor daughters nor brothers nor wealth follow one going to the world beyond; even the body does not go together with oneself. What use is the household life to me? I shall go forth." He, at the conclusion of the teaching, having approached the Teacher, requested the going forth. Then the Teacher said to him - "Is there any relative of yours who should be asked permission?" "I have a younger brother, venerable sir." "If so, ask his permission." He, having accepted saying "Very well," having paid homage to the Teacher, having gone home, having summoned his younger brother - "Dear son, whatever wealth there is of mine in this house, whether animate or inanimate, all that is your burden; take charge of it." He said: "But what will you do?" "I shall go forth in the Teacher's presence." "What are you saying, brother? When my mother died, you were obtained by me as a mother; when my father died, as a father. There is great wealth in your house. It is possible to make merit while dwelling at home itself. Do not do thus." "Dear son, having heard the Teacher's teaching of the Teaching, I am unable to dwell in the household life. For by the Teacher, having applied the exceedingly smooth and subtle three characteristics, the Teaching good in the beginning, good in the middle, and good in the end has been taught; it cannot be fulfilled by one living in the midst of a house. I shall go forth, dear son." "Brother, you are still young; you should go forth in old age." "Dear son, for an old man even his own hands and feet are disobedient, they do not function under his own control, far less then relatives. I shall not heed your words; I shall fulfil the practice of an ascetic alone."

"I shall go forth indeed, dear son" - while he was still protesting, having gone to the Teacher's presence, having requested the going forth, having obtained the going forth and full ordination, having dwelt five years in the presence of his teachers and preceptor, having finished keeping the rains retreat, having performed the invitation ceremony, having approached the Teacher and having paid homage, he asked - "Venerable sir, how many charges are there in this Dispensation?" "The charge of scriptural study and the charge of insight - there are just two charges, monks." "But which, venerable sir, is the charge of scriptural study, and which is the charge of insight?" "Having learnt, according to one's own wisdom, one or two collections or the entire three Canons of the Buddha's teaching, the retaining, the speaking, and the reciting of it - this is called the charge of scriptural study. But for one of frugal living, delighting in remote lodgings, having established contemplation of destruction and passing away in one's own individual existence, having developed insight by way of persevering practice, the attainment of arahantship - this is called the charge of insight." "Venerable sir, I, having gone forth in old age, shall not be able to fulfil the charge of scriptural study, but I shall fulfil the charge of insight. Please teach me a meditation subject." Then the Teacher taught him a meditation subject up to arahantship.

He, having paid homage to the Teacher, seeking monks to be his companions in travel, having obtained sixty monks, having departed together with them, having travelled a path of two thousand yojanas, having reached a great borderland village, entered there for almsfood with his retinue. The people, having seen the monks accomplished in their duties, with confident minds, having prepared seats, having caused them to sit down, having served them with superior food, having asked "Venerable sir, where are the noble ones going?" when it was said "To a comfortable place, lay followers," the wise people, having known "The venerable ones are seeking lodging for the rains residence," said "Venerable sir, if the noble ones were to dwell here for these three months, we would become established in the refuges and undertake the moral precepts." They too consented, thinking "Depending on these families, we shall accomplish our escape from existence."

The people, having received their acknowledgment, having attended to the monastery, having prepared night-quarters and day-quarters, gave them. They regularly entered that very village for almsfood. Then a physician, having approached them, invited them thus: "Venerable sir, where many dwell, illness can indeed arise; when it has arisen, please tell me, I shall prepare medicine." The Elder, on the day of entering the rains retreat, having addressed those monks, asked: "Friends, in how many postures will you spend these three months?" "In four, venerable sir." "But is this proper, friends? Surely one should be diligent?" "For we have come having taken a meditation subject from the presence of the living Buddha, and Buddhas indeed cannot be pleased through negligence; they should be pleased by you with a wholesome disposition. For the heedless one, the four realms of misery are like one's own home. Be diligent, friends." "But what about you, venerable sir?" "I shall spend the time in three postures; I shall not stretch out my back, friends." "Good, venerable sir, be diligent."

Then, as the Elder did not succumb to sleep, when the first month had passed and the middle month had arrived, an eye disease arose. Like a torrent of water from a cracked pot, streams of tears flowed from his eyes. He, having practised the ascetic duty the whole night, at the break of dawn entered the inner room and sat down. The monks, having gone to the Elder's presence at the time for the alms round, said "It is time for the alms round, venerable sir." "If so, friends, take the bowl and robes." Having had them take his own bowl and robes, he went out. The monks, having seen tears flowing from his eyes, asked "What is this, venerable sir?" "Winds are piercing my eyes, friends." "Were we not invited by the physician, venerable sir? Let us tell him." "Good, friends." They told the physician. He prepared oil and sent it. The Elder, pouring the oil through his nose while just sitting, having poured it while seated, entered the inner village. The physician, having seen him, said - "Venerable sir, it is said that wind is piercing the noble one's eyes?" "Yes, lay follower." "Venerable sir, oil was prepared and sent by me; was the oil poured through your nose?" "Yes, lay follower." "How is it now?" "It is still painful, lay follower." The physician, having thought "I sent oil capable of curing in a single application; why has the disease not subsided?" asked "Venerable sir, was the oil poured while you were sitting or while lying down?" The Elder remained silent; even when asked again and again, he did not speak. He, having thought "I shall go to the monastery and look at the Elder's dwelling place" - having dismissed the Elder saying "If so, venerable sir, go," having gone to the monastery, looking at the Elder's dwelling place, having seen only the walking path and sitting place but not seeing a sleeping place, asked "Venerable sir, was it poured while you were seated or while lying down?" The Elder remained silent. "Do not, venerable sir, act thus; the ascetic duty can be performed while sustaining the body; lie down and pour it" - he entreated again and again. "Go for now, friend; having consulted, I shall know" - he dismissed the physician. But the Elder had there neither relatives nor blood-relations; with whom should he consult? However, consulting with his body born of action, he said: "Speak now, friend Pālita, will you look after your eyes or the Buddha's Dispensation? For in the round of rebirths without discernible beginning, there is no counting of your being one-eyed, but many hundreds of Buddhas, thousands of Buddhas, have passed. Among them, not even one Buddha has been attended upon by you. Now, thinking 'During this rainy season, for three months I shall not lie down,' I shall make constant energy for three months. Therefore, let your eyes perish or be destroyed; uphold the Buddha's Dispensation, not the eyes." Exhorting the body born of action, he spoke these verses -

Having thus given himself exhortation with three verses, while still sitting he performed the nasal treatment and entered the village for almsfood. The physician, having seen him, asked: "Has the nasal treatment been done, venerable sir?" "Yes, lay follower." "Of what kind, venerable sir?" "It is still painful, lay follower." "Was the nasal treatment done by you sitting down, venerable sir, or lying down?" The Elder remained silent; even when asked again and again he said nothing. Then the physician said to him: "Venerable sir, you are not doing what is suitable. From today onwards do not say 'Such and such a person prepared oil for me,' and I too shall not say 'I prepared oil for you.'" He, rejected by the physician, having gone to the monastery, thinking "You have been rejected even by the physician; do not give up the posture, ascetic."

Having exhorted himself with this verse, he practised the ascetic duty. Then, when the middle watch had passed, simultaneously his eyes and mental defilements were destroyed. He, being a dry insight practitioner, having become a Worthy One, entered the inner room and sat down.

The monks, having come at the time for the alms round, said: "It is time for the alms round, venerable sir." "Is it time, friends?" "Yes, venerable sir." "Then go." "But what about you, venerable sir?" "My eyes have declined, friends." They, having looked at his eyes, with eyes full of tears, having consoled the Elder saying "Venerable sir, do not worry, we shall look after you," having performed all the duties that were fit to be done, entered the village for almsfood. The people, not seeing the Elder, having asked "Venerable sir, where is our master?" and having heard that news, having sent rice gruel, themselves having taken almsfood, having gone and paid homage to the Elder, rolling at his feet, having wept, having consoled him saying "Venerable sir, we shall look after you, do not worry," departed.

Thenceforth they regularly sent rice gruel and meal to the monastery itself. The elder too continuously exhorted the other sixty monks. They, standing firm in his exhortation, when the invitation ceremony to admonish was approaching, all together with the analytical knowledges attained arahantship. And having finished keeping the rains retreat, wishing to see the Teacher, they said to the elder, "Venerable sir, we wish to see the Teacher." The elder, having heard their words, thought - "I am weak, and on the road there is a forest occupied by nonhuman spirits; if I go together with them, all will be wearied, and they will not be able to obtain even almsfood; I shall send them ahead." Then he said to them - "Friends, you go ahead." "But you, venerable sir?" "I am weak, and on the road there is a forest occupied by nonhuman spirits; if I go together with you, all of you will be wearied; you go ahead." "Do not do so, venerable sir; we shall go together with you." "Do not let this be pleasing to you, friends; this being so, there will be discomfort for me. But my younger brother, having seen you, will ask; then you should inform him of the decline of my eyes. He will send someone to my presence; I shall come together with him. In my name, pay homage to the One of Ten Powers and the eighty great elders." Thus he dismissed them.

They, having asked forgiveness from the elder, entered the inner village. The people, having seen them, having caused them to sit down, having given almsfood, asked "What, venerable sir, is the manner of departure of the sirs apparent?" "Yes, lay followers, we wish to see the Teacher." They, having entreated again and again, having known their desire to depart, having followed after them, having lamented, turned back. They too, gradually having gone to Jeta's Grove, having paid homage to the Teacher and the eighty great elders in the elder's name, on the following day entered for almsfood the street where the elder's younger brother dwelt. The householder, having recognised them, having caused them to sit down, having extended friendly welcome, asked "Where is my brother the elder, venerable sir?" Then they reported that occurrence to him. He, having merely heard that, rolling at their feet, having wept, asked - "Now, venerable sir, what should be done?" "The elder expects the coming of someone from here; at the time of his going, he will come together with him." "This, venerable sir, is my nephew named Pālita; send him." "It is not possible to send him thus; there is danger on the road; it is fitting to give him the going forth and then send him." "Having done so, send him, venerable sir." Then, having given him the going forth, having trained him for about a fortnight in the taking up of bowl and robes and so on, having pointed out the road, they sent him.

He, gradually having reached that village, having seen an old man at the village entrance, asked "Is there any forest monastery in dependence on this village?" "There is, venerable sir." "Who by name dwells there?" "The Elder Pālita by name, venerable sir." "Point out the road to me." "Who are you, venerable sir?" "I am the elder's nephew." Then, having taken him, he led him to the monastery. He, having paid homage to the elder, having performed all kinds of duties for about a fortnight, having properly looked after the elder, said "Venerable sir, my uncle the householder expects your coming; come, let us go." "Then take this end of my staff." He, having taken the end of the staff, entered the inner village together with the elder. The people, having caused the elder to sit down, asked "What, venerable sir, is the manner of departure apparent for you?" "Yes, lay followers, having gone, I shall pay homage to the Teacher." They, having entreated in various ways, not obtaining their wish, having seen the elder off, having gone halfway along the path, having wept, turned back. The novice, taking the elder by the end of the staff and going, on the road in the forest arrived at a village named Kaṭṭhanagara where the elder had formerly dwelt in dependence on; he, having departed from the village, having heard the sound of singing of a certain woman who was singing a song and gathering firewood in the forest, took a sign in the sound. For indeed there is no other sound like a woman's sound that is able to pervade a man's entire body and remain. Therefore the Blessed One said -

"I do not, monks, perceive any other single sound that so obsesses a man's mind as this, monks, a woman's sound."

The novice, having taken the sign there, having given up the end of the staff, saying "Please wait, venerable sir, I have something to do," went to her presence. She, having seen him, remained silent. He reached failure in morality together with her. The Elder thought - "Just now a single sound of singing was heard. And indeed the woman's sound has ceased, the novice too is tarrying, he will have reached failure in morality together with her." He too, having finished his own business, having come, said "Let us go, venerable sir." Then the Elder asked him - "Have you become evil, novice?" He, remaining silent, even though asked again and again by the Elder, said nothing. Then the elder said to him - "With such an evil one, there is no business for me of having the end of a staff held." He, being struck with religious emotion, having removed the ochre robes and having dressed in the manner of a layman, said "Venerable sir, I was formerly a novice, but now I have become a layman. And even when going forth, I did not go forth through faith, but went forth through fear of danger on the road. Come, let us go." "Friend, whether evil as a layman or evil as an ascetic, evil is just evil. You, even while standing in the state of an ascetic, were not able to fulfil even the mere morality; having become a layman, what good indeed will you do? With such an evil one, there is no business for me of having the end of a staff held," he said. "Venerable sir, the road has danger from non-human spirits, and you are blind, without a guide; how will you remain here?" Then the Elder, having said to him "Friend, do not think thus; even if I lie down and die right here, even if I roll about again and again, there is no such thing as going together with you," spoke these verses -

Having heard that, the other, being struck with religious emotion, thinking "A weighty, reckless, and unsuitable deed indeed has been done by me," having raised his arms, weeping, having plunged into the jungle thicket, was gone just as he had departed. Through the power of the Elder's morality too, Sakka the king of gods' Paṇḍukambala stone seat, which was sixty yojanas in length, fifty yojanas in width, fifteen yojanas in thickness, of the colour of the jayasumana flower, and of the nature of bending down and rising up at the times of sitting down and standing up, showed signs of heat. Sakka, looking around thinking "Who now wishes to dislodge me from my position?" saw the Elder with the divine eye. Therefore the ancients said:

Then this occurred to him - "If I do not go to the presence of such a noble one who censures evil and holds the Teaching as weighty, may my head split into seven pieces; I shall go to his presence." Thereupon -

Having approached, he made the sound of footsteps not far from the elder. Then the Elder asked him - "Who is this?" "I am a traveller, venerable sir." "Where are you going, lay follower?" "To Sāvatthī, venerable sir." "Go on, friend." "But where, venerable sir, is the noble one going?" "I too am going to that very place." "Then let us go together, venerable sir." "I am weak, friend; going together with me, there will be delay for you." "I have nothing urgent; I too, going together with the noble one, will gain one of the ten ways of making merit. Let us go together, venerable sir." The elder, having thought "This will be a good person" - said "Then I shall go together with him; take the end of the staff, lay follower." Sakka, having done so, contracting the earth, brought him to Jeta's Grove in the evening. The elder, having heard the sound of conches, small drums, and so on, asked "Where is this sound?" "In Sāvatthī, venerable sir." "Previously, at the time of going, we went a long time." "I know a straight path, venerable sir." At that moment the elder observed "This is not a human being; it must be a deity."

He, having led the elder, having led him to the hermitage built by the younger householder for the elder's own sake, having seated him on a plank, went to his presence in the guise of a dear friend, and called out "My dear, Cūḷapāla!" "What is it, my dear?" "Do you know of the elder's arrival?" "I do not know; but has the elder arrived?" "Yes, my dear, just now I went to the monastery and having seen the elder sitting in the hermitage built by you, I have come" - having said this, he departed. The householder too, having gone to the monastery and having seen the elder, rolling at his feet and weeping, having said such things as "Having seen this, I, venerable sir, did not give you permission to go forth," having freed two slave boys, having given them the going forth in the presence of the elder, he arranged "Bring rice gruel, meals, and so on from inside the village and attend upon the elder." The novices, having performed all kinds of duties, attended upon the elder.

Then one day, monks dwelling in the various directions, thinking "We shall see the Teacher," having come to Jeta's Grove, having paid homage to the Tathāgata and to the eighty great elders, wandering on a monastery tour, having reached the dwelling place of the Elder Cakkhupāla, thinking "We shall see this too," in the evening they were facing towards it. At that moment a great rain cloud arose. They turned back, thinking "Now it is too late in the evening, and a cloud has arisen; having gone right early, we shall see him." The rain rained during the first watch and ceased in the middle watch. The elder monk was one of strenuous energy and habitual walking meditation; therefore in the last watch he descended onto the walking path. And at that time many red insects had come out on the freshly rained-upon ground. They were mostly destroyed as the elder monk walked up and down. The pupils had not swept the elder monk's walking meditation place early in the morning. The other monks, having come thinking "We shall see the elder monk's dwelling place," having seen dead insects on the walking path, asked "Who walks up and down on this?" "Our preceptor, venerable sir." They grumbled: "Look, friends, at the deed of this ascetic! In the time when he had eyes, having lain down sleeping, having done nothing, now in the time when he is without eyes, saying 'I shall walk up and down,' he has killed so many insects. Thinking 'I shall do what is beneficial,' he does what is harmful."

Then they went and reported to the Tathāgata: "Venerable sir, the Elder Cakkhupāla, saying 'I shall walk up and down,' has killed many insects." "But was he seen by you killing them?" "He was not seen, venerable sir." "Just as you do not see him, so too he does not see those living beings. For those who have eliminated the mental corruptions, there is no intention to kill, monks." "Venerable sir, when there was a decisive support for arahantship, why was he born blind?" "By the power of the deed done by himself, monks." "But what, venerable sir, was done by him?" If so, monks, listen -

In the past, when the king of Kāsi was exercising kingship in Bārāṇasī, a certain physician, having wandered in villages and towns performing medical treatment, having seen a certain woman with weak eyes, asked - "What is your ailment?" "I cannot see with my eyes." "Shall I prepare medicine for you?" "Do so, master." "What will you give me?" "If you are able to restore my eyes to their natural state, I, together with my sons and daughters, shall be your slave." He, saying "Very well," prepared the medicine; with just one medicine the eyes were restored to their natural state. She thought - "I promised 'I, together with my sons and daughters, shall be his slave,' but he will not treat me with smooth and proper conduct; I shall deceive him." When the physician came and asked "How is it, dear lady?" she said "Previously my eyes ached a little, but now they ache even more." The physician, having thought "This woman, having deceived me, does not wish to give anything; I have no need of the wages given by her; I shall make her blind right now," having gone home, told this matter to his wife. She remained silent. He, having prepared a certain medicine, having gone to her presence, had her apply it, saying "Dear lady, apply this medicine." Then her two eyes were extinguished like a lamp flame. That physician was Cakkhupāla.

Monks, at that time the deed done by my son followed behind and behind. For indeed this evil deed follows like a wheel the foot of the ox pulling the yoke - having told this story, having made the connection, the King of the Teaching, as if sealing with the royal seal the Dispensation with the clay set in place, spoke this verse -

1.

Therein, "mind" means all consciousness of the four planes, classified as sensual-sphere wholesome and so on. But in this term, being determined, being defined, being delimited by way of the consciousness that arose at that time in that physician, what is obtained is only consciousness accompanied by displeasure, associated with aversion. "Forerunner" means endowed with that as going first. "Mental states" means there are four kinds of mental states by way of virtue, teaching, the Scriptures, and soulless-lifeless. Among those -

This is called the virtue-mental state. "I will teach you, monks, the Teaching, good in the beginning" - this is called the teaching-mental state. "Here again, monks, some sons of good family learn the Teaching thoroughly - discourse, mixed prose and verse" - this is called the Scriptures-mental state. "Now at that time there are mental states, there are aggregates" - this is called the soulless-mental state, and the lifeless-mental state is this very same one. Among those, in this place the soulless-lifeless mental state is intended. That, in meaning, is the three immaterial aggregates - the aggregate of feeling, the aggregate of perception, and the aggregate of mental activities. For these, mind is the forerunner of these, thus they are called "directed by mind."

But how is mind, arising simultaneously - neither before nor after - at one moment, having the same sense-organ and the same object together with these, called a forerunner? In the sense of being a condition for arising. Just as when many are performing deeds together such as plundering a village, when it is said "Who is their forerunner?" whoever is their condition, in dependence on whom they perform that deed, that Datta or Mitta is called their forerunner - this should be understood in the same way. Thus, in the sense of being a condition for arising, mind is the forerunner of these, thus they are "directed by mind." For they are not able to arise when mind does not arise, but mind arises even when some mental factors do not arise. But in the sense of predominance, mind is the chief of these, thus "mind is their chief." Just as among thieves and so on, the chief of thieves and so on are the predominant ones, the foremost. So too, for those also, mind is the predominant one, mind itself is the foremost. But just as various goods produced from wood and so on are called made of wood and so on, so too they, being produced from mind, are called mind-made.

"With a corrupted" means corrupted by visiting faults such as covetousness and so on. For the natural mind is the life-continuum consciousness; that is uncorrupted. Just as clear water, defiled by visiting blue and so on, becomes classified as blue water and so on, and it is neither new water nor the former clear water itself, so too that also, corrupted by visiting faults such as covetousness and so on, is neither new consciousness nor the former life-continuum consciousness itself; therefore the Blessed One said - "This mind, monks, is luminous, and it is defiled by visiting impurities." Thus, if with a corrupted mind one speaks or acts - he, when speaking, speaks only the fourfold verbal misconduct; when acting, performs only the threefold bodily misconduct; when not speaking and not acting, by that state of mind corrupted by covetousness and so on, he fulfils the threefold mental misconduct. Thus his ten unwholesome courses of action go to fulfilment.

"From that, suffering follows him" means: from that threefold misconduct, suffering follows that person; by the power of misconduct, whether going to the four realms of misery or to that individual existence among human beings, both that which has the body as its basis and the other - by this method, bodily and mental resultant suffering follows. Like what? "Like a wheel the foot of the one who pulls" means: like the wheel follows the foot of an ox yoked to the shaft, pulling the load. For just as that ox, whether pulling for one day, or two, or five, or ten, or a fortnight, or a month, is unable to turn back or give up the wheel, and when it steps forward the yoke afflicts its neck, and when it steps back the wheel strikes against the flesh of its thighs. The wheel, afflicting in these two ways, follows step by step after its foot; just so, a person who has fulfilled the three kinds of misconduct with a corrupted mind - suffering rooted in misconduct, both bodily and mental, pursues him in hell and so on, in each and every place wherever he has gone.

At the conclusion of the verse, thirty thousand monks attained arahantship together with the analytical knowledges. The teaching was beneficial and fruitful even for the surrounding assembly.

The story of the Elder Monk Cakkhupāla is the first.

2.

The Story of Maṭṭhakuṇḍalī

2. "Mental states are directed by mind": the second verse too was spoken at Sāvatthī itself, referring to Maṭṭhakuṇḍali.

It is said that in Sāvatthī there was a brahmin named Adinnapubbaka. He had never previously given anything to anyone; therefore they recognised him as "Adinnapubbaka." He had an only son, dear and beloved. Then, wishing to have an ornament made for him, thinking "If I have it made by goldsmiths, food and wages will have to be given," he himself beat the gold and made polished earrings and gave them to him. On account of that, his son became known as "Maṭṭhakuṇḍalī." When he was sixteen years old, jaundice arose in him. His mother, having looked at her son, said "Brahmin, a disease has arisen in your son; have him treated, will you not?" "Dear lady, if I bring a physician, food and wages will have to be given; will you not consider the loss of my wealth?" "Then what will you do about it, brahmin?" "I shall act in such a way that there is no loss of my wealth." He went to the presence of physicians and asked "For such and such a disease, what medicine do you prepare?" Then they told him about this or that tree bark and so on. He, having brought that, prepared medicine for his son. Even while he was doing that, the disease became severe and reached an incurable state. The brahmin, having known his weakened condition, summoned a physician. He, having merely looked at him, saying "We have some business to attend to; summon another physician and have him treated," left, abandoning him. The brahmin, having known the time of his death, thinking "Those who come to see him will see the property inside the house; I shall put him outside," having taken his son out, laid him down on the outer veranda.

On that day, the Blessed One, at the time approaching the break of dawn, having emerged from the attainment of great compassion, surveying the world with the Buddha-eye for the purpose of seeing those kinsmen amenable to instruction who had made aspirations under former Buddhas and had abundant wholesome roots, spread the net of knowledge over the ten-thousand world-circles. Maṭṭhakuṇḍalī, in the very appearance of lying on the outer veranda, appeared within it. The Teacher, having seen him, having known the fact that he had been taken out from inside the house and laid down there, reflecting "Is there indeed any purpose for me here through a past condition?" saw this - This young man, having gladdened his mind towards me, having died, will be reborn in a golden palace measuring thirty yojanas in the Tāvatiṃsa god realm, and will have a retinue of a thousand nymphs; the brahmin too, having cremated him, will wander about weeping at the cremation ground. The young god, having looked at his body measuring three leagues, adorned with ornaments of sixty cartloads, with a retinue of a thousand nymphs, having looked and thought "By what action indeed was this splendid glory obtained by me?" having known the fact that it was obtained through confidence of mind towards me, thinking "This brahmin, through fear of loss of wealth, not having prepared medicine for me, now having gone to the cremation ground, weeps; I shall bring about a change in him" - while his father is weeping, having come in the appearance of Maṭṭhakuṇḍali, having lain down not far from the cremation ground, he will weep. Then the brahmin will ask him "Who are you?" He will tell him "I am your son Maṭṭhakuṇḍalī." "Where were you reborn?" "In the Tāvatiṃsa abode." When asked "Having done what action?" he will tell him the fact of being reborn through confidence of mind towards me. The brahmin will ask me "Is there indeed anyone who, having gladdened his mind towards you, has been reborn in heaven?" Then I shall say to him "It is not possible to determine by counting whether so many hundreds or thousands or hundred-thousands," and I shall speak a verse from the Dhammapada. At the conclusion of the verse, there will be the full realisation of the teaching by eighty-four thousand living beings; Maṭṭhakuṇḍalī will become a stream-enterer. Likewise the brahmin Adinnapubbaka. Thus, having seen that in dependence on this son of good family there will be a great full realisation of the teaching, on the following day, having attended to his toilet, surrounded by the great community of monks, having entered Sāvatthī for almsfood, he went gradually to the door of the brahmin's house.

At that moment, Maṭṭhakuṇḍalī was lying down facing the inside of the house. Then the Teacher, having known that he was not seeing him, emitted a single ray of light. The young man, thinking "What is this light?" turned over and, while still lying down, having seen the Teacher, inspired confidence in his mind alone, thinking "In dependence on a blindly foolish father, I did not obtain the opportunity to approach such a Buddha, either to render bodily service, or to give a gift, or to hear the Teaching. Now even my hands are not under my control; there is nothing else to be done." The Teacher, thinking "This much confidence of mind is sufficient for him," departed. He, even as the Tathāgata was leaving the range of vision, with a gladdened mind, having died, as if awakened from sleep, was reborn in the heavenly world in a golden mansion thirty yojanas in extent.

The brahmin, having cremated his body, was given over to weeping at the cremation ground; daily he went to the cremation ground and wept - "Where are you, only son, where are you, only son!" The young god too, having surveyed his own success, reflecting "By what action of mine was this obtained?" having known "By confidence of mind in the Teacher," thinking "This brahmin, not having had medicine prepared during my time of illness, now goes to the cremation ground and weeps; it is fitting to bring him to a change of heart," having come in the appearance of Maṭṭhakuṇḍalī, not far from the cremation ground, having raised his arms, stood weeping. The brahmin, having seen him, thinking "I am weeping out of sorrow for my son; for what purpose is this one weeping? I shall ask him," asking, spoke this verse -

That young man said -

Then the brahmin said to him -

Having heard that, the young man, having thought "This brahmin, not having prepared medicine for his son, having seen me who resembles his son, while weeping says 'I will make a chariot wheel made of gold and so on'; so be it, I shall rebuke him," having said "How large a pair of wheels will you make for me?" when it was said "As large as you wish, so large I will make it," requesting "I have need of the moon and sun, give them to me," said -

Then the brahmin said to him -

Then the young man said to him -

"But is one who weeps for a purpose that is evident foolish, or for a purpose that is not evident?" Having said this -

Having heard that, the brahmin, having considered "this one speaks properly" -

Having said this, having become free from sorrow through his talk, offering praise for the young man, he spoke these verses -

Then, asking him "What is your name?" -

He said. Then the young man said to him -

He told. Then the brahmin said to him -

The young man said -

Even as he was speaking, the brahmin's entire body became filled with joy. He, declaring that joy -

He said. Then the young man said to him -

He said. He, having accepted saying "Very well," spoke these verses -

Then the young god said to him "Brahmin, there is much wealth in your house; having approached the Teacher, give a gift, listen to the Teaching, ask a question" - and disappeared right there.

The brahmin too, having gone home, having addressed the brahmin woman, having said "Dear lady, today I shall invite the ascetic Gotama and ask him a question; make preparations for an offering," having gone to the monastery, without paying respect to the Teacher and without exchanging friendly greetings, standing to one side, said "Master Gotama, please consent to a meal today together with the community of monks." The Teacher accepted. He, having learned of the Teacher's acceptance, having come quickly, had superior solid and soft food prepared at his own dwelling. The Teacher, surrounded by the community of monks, having gone to his house, sat down on the prepared seat. The brahmin served carefully, and the great multitude gathered together. It is said that when one of wrong views invites the Tathāgata, two groups of people gather together: those of wrong views gather together thinking "Today we shall see the ascetic Gotama being harassed by questioning," and those of right views gather together thinking "Today we shall see the domain of the Buddha, the grace of the Buddha." Then the brahmin, having approached the Tathāgata who had finished his meal, seated on a low seat, asked a question - "Master Gotama, without giving a gift to you, without making an offering, without listening to the Teaching, without observing the Observance day, by the mere clarity of mind alone, are there really those who are reborn in heaven?" "Brahmin, why do you ask me? Was it not told to you by your son Maṭṭhakuṇḍalī that having gladdened his mind towards me, he was reborn in heaven?" "When, Master Gotama?" Did you not today, having gone to the cemetery, weeping, having seen not far away a young man weeping with arms raised, making known the conversation spoken by two persons beginning with "Adorned, Maṭṭhakuṇḍalī, wearing garlands, covered with yellow sandalwood" - he related the entire story of Maṭṭhakuṇḍalī. Therefore this became what is called spoken by the Buddha.

And having related that, he said "Indeed, brahmin, it is not one hundred or two hundred, but there is simply no counting of those who have been reborn in heaven having gladdened their minds towards me." Then the great multitude was not free from doubt, and having known their state of not being free from doubt, the Teacher determined "Let the young god Maṭṭhakuṇḍalī come together with his very mansion." He, having come with his individual existence measuring three leagues, adorned with divine ornaments, having descended from the mansion, having paid homage to the Teacher, stood to one side. Then the Teacher, asking him "What action did you do to obtain this success?" -

He spoke a verse. "Young god, this success of mine, venerable sir, was obtained by having gladdened the mind towards you." "Having gladdened the mind towards me, it was obtained by you?" "Yes, venerable sir." The great multitude, having looked at the young god, declared their joy: "How marvellous indeed, sirs, are the virtues of the Buddha! The son of the brahmin named Adinnapubbaka, without having done any other merit, having gladdened the mind towards the Teacher, obtained such success."

Then, in the doing of wholesome and unwholesome action, mind alone is the forerunner, mind alone is the chief. For indeed, action done with a clear mind does not abandon a person going to the world of gods or the human world, like a shadow - having told this story, having made the connection, the King of the Teaching, as if sealing with the royal seal the Dispensation with the clay set in place, spoke this verse -

2.

Therein, although "mind" without distinction refers to all consciousness of the four planes, but in this term, being determined, being defined, being delimited, what is obtained is the eightfold wholesome consciousness of the sensual sphere. But when brought by way of the story, from that too what is obtained is only consciousness accompanied by pleasure, associated with knowledge. "Forerunner" means endowed with that as going first. "Mental states" means the three aggregates beginning with feeling. For these, in the sense of being a condition for arising, the mind associated with pleasure is the forerunner of these, thus they are called "directed by mind." Just as when many, having come together, are performing meritorious deeds for the great community of monks - whether giving of robes and so on, or grand offerings and hearing of the Teaching and so on, or making of garlands, scents, and honours and so on - when it is said "Who is their forerunner?" whoever is their condition, in dependence on whom they perform those meritorious deeds, that Tissa or Phussa is called their forerunner - this should be understood in the same way. Thus, in the sense of being a condition for arising, mind is the forerunner of these, thus they are "directed by mind." For they are not able to arise when mind does not arise, but mind arises even when some mental factors do not arise. Thus, in the sense of predominance, mind is the chief of these, thus "mind is their chief." Just as indeed a man who is the ruler of a group and so on is called the chief of the group, the chief of the guild, so too for those also, mind alone is the chief. But just as goods produced from gold and so on are called made of gold and so on, so too they, being produced from mind, are called mind-made.

"With a clear" means clear by virtues such as non-covetousness and so on. "Speaks or acts" means one speaking with such a mind speaks only the fourfold good verbal conduct; one acting performs only the threefold bodily good conduct; when not speaking and not acting, by that state of mind clear through non-covetousness and so on, one fulfils the threefold good mental conduct. Thus his ten wholesome courses of action go to fulfilment.

"From that, happiness follows him" means from that threefold good conduct, happiness follows that person. Here, wholesome of the three planes is intended; therefore, by the power of the threefold good conduct of the three planes, bodily and mental resultant happiness - whether having the body as its basis, or having another basis, or without basis - follows a person reborn in a fortunate existence, or established in a place of experiencing happiness in an unfortunate destination, and does not abandon him. This is the meaning that should be understood. Like what? "Like a shadow that does not depart" means just as indeed a shadow, being bound to the body, goes when the body goes, stands when it stands, sits when it sits, and one is not able to make it turn back by saying either smoothly or harshly "Turn back!" or by striking it. Why? Because it is bound to the body. Just so, the bodily and mental happiness - rooted in the wholesome that has been habitually and repeatedly practised through these ten wholesome courses of action, classified as sensual-sphere and so on - being like a shadow that does not depart in each and every place wherever one has gone, does not abandon one.

At the conclusion of the verse, there was the full realization of the teaching by eighty-four thousand living beings. The young god Maṭṭhakuṇḍali became established in the fruition of stream-entry, and likewise the brahmin Adinnapubbaka. He scattered so great a wealth in the Buddha's teaching.

The story of Maṭṭhakuṇḍalī is the second.

3.

The Story of the Elder Monk Tissa

3-4. The Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the Elder Tissa, beginning with "He reviled me."

It is said that that Venerable Elder Tissa was the Blessed One's paternal aunt's son; having gone forth in old age, consuming the material gain and honour that had arisen for the Buddhas, being of stout body, having dressed in robes that were pressed and smoothed, he mostly sat in the assembly hall in the middle of the monastery. Visiting monks who had come for the purpose of seeing the Tathāgata, having seen him, with the perception "He must be a great elder monk," having gone to his presence, asked permission regarding duties, asked permission regarding the massaging of feet and so on. He remained silent. Then a certain young monk, having asked him "How many rains retreats have you?" when it was said "There are no rains retreats; I have gone forth in old age," snapped his fingers, saying "Friend, you are badly trained, old man, you do not know your own measure; having seen so many great elder monks, you do not even perform the proper duties, when duties are being asked about you remain silent, you do not have even a bit of remorse." He, having generated warrior-caste pride, having asked "To whose presence have you come?" when it was said "To the Teacher's presence," having said "But take note of 'who is this one'; I shall cut off your very root," went to the Teacher's presence, weeping, afflicted, unhappy. Then the Teacher asked him "Why have you come, Tissa, afflicted, unhappy, with tearful face, weeping?" Those monks too, thinking "This one, having gone, might cause some disturbance," having gone together with him, having paid homage to the Teacher, sat down to one side. He, when questioned by the Teacher, said "These monks, venerable sir, are reviling me." "But where were you sitting?" "In the assembly hall in the middle of the monastery, venerable sir." "Were these monks seen by you coming?" "Yes, they were seen, venerable sir." "Did you rise and go forward to meet them?" "It was not done, venerable sir." "Was permission asked regarding taking their requisites?" "It was not asked, venerable sir." "Was permission asked regarding duties or drinking water?" "It was not asked, venerable sir." "Having brought out a seat, having paid respect, was the massaging of feet done?" "It was not done, venerable sir." "Tissa, all this duty should be done by senior monks; it is not proper for one not performing this duty to sit in the middle of the monastery; it is your own fault; ask forgiveness of these monks." "These monks, venerable sir, reviled me; I will not ask forgiveness of them." "Tissa, do not do thus; it is your own fault; ask forgiveness of them." "I will not ask forgiveness, venerable sir." Then when the monks said "This one is difficult to admonish, venerable sir," the Teacher, having said "Not only now, monks, is this one difficult to admonish; in the past too this one was difficult to admonish indeed," when it was said "Now, venerable sir, his being difficult to admonish is known by us; what did he do in the past?" having said "If so, monks, listen," he brought up the past.

In the past, when the king of Bārāṇasī was exercising kingship in Bārāṇasī, an ascetic named Devila, having dwelt for eight months in the Himalayas, wishing to dwell for four months in dependence on a city for the purpose of partaking of salt and sour things, having come from the Himalayas, having seen some boys at the city gate, asked - "Where do those gone forth who have arrived at this city stay?" "In the potter's workshop, venerable sir." The ascetic, having gone to the potter's workshop, having stood at the door, said "If it is not troublesome for you, Bhaggava, I would stay for one night in the hall." The potter, saying "I have no business in the hall at night; the hall is large; dwell at your ease, venerable sir," handed over the hall. When he had entered and sat down, yet another ascetic named Nārada, having come from the Himalayas, requested the potter for the spending of one night. The potter, having thought "The one who came first may or may not wish to dwell together with this one; I shall free myself from responsibility," said "If, venerable sir, the one who arrived first consents, dwell at his approval." He, having approached him, requested "If it is not troublesome for you, teacher, we too would stay here for one night." When it was said "The hall is large; having entered, dwell on one side," having entered, he sat down at the rear of Devila who had entered earlier. Both of them, having engaged in memorable talk, lay down to sleep.

At the time of sleeping, Nārada, having observed Devila's lying-down place and the door, lay down. But Devila, when lying down, not lying down in his own lying-down place, lay down across the middle of the doorway. Nārada, going out during the night, stepped on his matted hair. And when it was said "Who stepped on me?" he said "Teacher, it is I." "Fraudulent ascetic, having come from the forest, you step on my matted hair." Having said "Teacher, I do not know of your lying down here, forgive me," he went out outside while the other was still crying. The other, thinking "This one, even when entering, might step on me," having turned around, having placed his head where his feet had been, lay down. Nārada too, while entering, having thought "At first I offended against the teacher; now I shall enter from the side of his feet," coming, stepped on his neck. And when it was said "Who is this?" having said "It is I, teacher," when it was said "Fraudulent ascetic, having first stepped on my matted hair, now you step on my neck; I shall curse you," he said "Teacher, there is no fault of mine; I do not know of your lying down thus; 'Even the first time I offended, now I shall enter from the side of the feet' - thus I entered. Forgive me." "Fraudulent ascetic, I shall curse you." "Do not do thus, teacher." He, not heeding his words -

He cursed him indeed. Nārada, having said "Teacher, even while I am saying 'There is no fault of mine,' you curse me; let the head of him who has fault split, not of one who is faultless" -

He cursed. He, however, being of great majesty, recollects eighty cosmic cycles - forty in the past and forty in the future. Therefore, reflecting "Upon whom will the curse fall?" having known "Upon the teacher," dependent on compassion for him, he prevents the rising of dawn by the power of supernormal power.

The citizens, when dawn did not rise, having gone to the king's gate, cried out "Sire, while you are exercising kingship, dawn does not arise; make dawn arise for us." The king, examining his own bodily actions and so on, not seeing anything inappropriate, having thought "What indeed is the reason?" suspecting "It must be due to a dispute among those gone forth," asked "Are there indeed any who have gone forth in this city?" When it was said "There are some who came yesterday evening to the potter's workshop, Sire," at that very moment the king, with torches being held, having gone there, having paid homage to Nārada, seated to one side, said -

Nārada, having related all that incident, said: "For this reason I was cursed by this one; then I, having said 'There is no fault of mine; upon whomever the fault lies, let the curse fall upon him alone,' cursed. And having cursed, reflecting 'Upon whom will the curse fall?' having seen 'At the time of sunrise the teacher's head will split into seven pieces,' dependent on compassion for him, I do not allow the rising of dawn." "But how, venerable sir, might there be no obstacle for him?" "If he were to ask forgiveness of me, there would be none." When it was said "Then ask forgiveness," he said "This one, great king, stepped on my matted hair and on my neck; I will not ask forgiveness of this fraudulent ascetic." "Ask forgiveness, venerable sir, do not act thus." "I will not ask forgiveness." Even when it was said "Your head will split into seven pieces," he would not ask forgiveness at all. Then the king, saying "You will not ask forgiveness of your own accord," having had him seized by the hands, feet, belly, and neck, made him bow down at the feet of Nārada. Nārada too, having said "Rise, teacher, I forgive you," said "Great king, this one does not ask forgiveness sincerely. Not far from the city there is a lake; there, having made a lump of clay on his head, have him placed in water up to the neck." The king had it done so. Nārada, having addressed Devila, said "Teacher, when the supernormal power has been released by me and the sun's heat arises, having dived into the water, having come out at another place, you should go." "As soon as the lump of clay was touched by the sun's rays, it split into seven pieces; he, having dived under, fled by way of another place."

The Teacher, having brought this teaching of the Teaching, having said "At that time, monks, the king was Ānanda, Devila was Tissa, Nārada was myself - thus even then he was difficult to admonish," having addressed the Elder Tissa, having said "Tissa, for a monk who thinks 'I was reviled by such and such a person, struck by such and such a person, defeated by such and such a person, such and such a person took my goods,' enmity is not appeased; but for one who does not harbour such thoughts, it is appeased," spoke these verses -

3.

4.

Therein, "akkocchi" means he reviled. "Avadhi" means he struck. "Ajini" means he defeated by bringing down false witnesses, or by argument and counter-argument, or by making a superior legal action. "Ahāsi me" means he took away something belonging to me, among bowls and so on. "Ye ca tan" means whatever beings - whether deities or human beings, whether householders or those gone forth - who harbour that wrath having as its basis "he reviled me" and so on, wrapping it again and again like a cart-shaft with a thong, and like stinking fish and so on with kusa grass and so on, for them enmity once arisen is not appeased, meaning it is not assuaged. "Ye ca taṃ nupanayhanti" means those who, either by means of inattention and non-attention, or by means of reviewing of kamma and so on, do not harbour that wrath having as its basis reviling and so on, thinking: "Even you, being faultless, must have been reviled in a former existence, must have been struck, must have been defeated by bringing down false witnesses, something of someone must have been seized by force; therefore even being faultless, you receive reviling and so on" - thus they do not harbour it. Among them, even enmity arisen through negligence, by this non-harbouring, is extinguished like a fire without fuel.

At the conclusion of the teaching, a hundred thousand monks attained the fruition of stream-entry and so on. The teaching of the Teaching was beneficial to the great multitude. Even the one difficult to admonish became obedient.

The story of the Elder Monk Tissa is the third.

4.

The Story of the Demoness Kāḷī

5. "For not by enmity": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to a certain barren woman.

It is said that a certain householder's son, when his father had died, doing all the work in the field and in the house by himself, looked after his mother. Then his mother said "I shall bring a young woman for you, dear son." "Mother, do not speak thus; I shall look after you for as long as I live." "Dear son, you alone do the work in the field and in the house; because of that there is no such thing as happiness of mind for me; I shall bring one." He, having refused again and again, remained silent. She, wishing to go to a certain family, went out from the house. Then her son, having asked "To which family are you going?" when it was said "To such and such a family," having prevented the going there, pointed out a family agreeable to himself. She, having gone there, having asked for a young woman in marriage, having fixed the day, having brought her, established her in his house. She was barren. Then his mother said to him: "Son, you commanded a young woman according to your own preference; she has now turned out barren, and a family without a son perishes, the lineage is not connected; therefore I shall bring another young woman for you." Even though told by him "Enough, mother," she spoke again and again. The barren woman, having heard that talk, thought: "Sons are unable to go beyond the word of their mother and father; now, having brought another fertile woman, he will treat me as a slave. What if I myself were to bring a young woman?" Having thought thus, having gone to a certain family, having asked for a young woman in marriage for that purpose, when rejected by them saying "What indeed is this you are saying, mother?" she, having entreated "I am barren, a family without a son perishes, but your daughter, having obtained a son or a daughter, will become the mistress of the householder; give her to my husband," having gained their acceptance, having brought her, established her in her husband's house.

Then this occurred to her - "If this one obtains a son or a daughter, this one herself will become the mistress of the family. It is fitting to act so that she does not obtain a child." Then she said to her - "Dear, when an embryo is established in your womb, then you should inform me." She, having assented "Very well," when the embryo was established, informed her. Now she herself constantly gave rice gruel and meal to the other one, but together with the food she gave an abortifacient medicine; the embryo fell. When the embryo was established for the second time also, she informed her; the other one for the second time likewise caused it to fall. Then the neighbouring women asked her - "Is your co-wife creating an obstacle for you?" She, having reported that matter, when told "You blind fool, why did you do thus? This one, out of fear of losing her supremacy, having prepared an abortifacient medicine, gives it; because of that your embryo falls; do not do thus again," on the third occasion she did not tell her. Then she, having seen the other one's belly, having said "Why did you not tell me of the established state of the embryo?" when it was said "You, having brought me and having deceived me, caused the embryo to fall on two occasions; for what purpose should I tell you?" having thought "I am now ruined," watching for her negligence, when the embryo was mature, having obtained an opportunity, having prepared the medicine, gave it. The embryo, because of being mature, being unable to fall, turned sideways; sharp pain arose; she reached danger of life. She, having set up the aspiration "I have been destroyed by you; you yourself having brought me, you yourself destroyed the children on all three occasions; now I too am perishing; having passed away from here, may I be reborn as a demoness, able to devour your children," having died, was reborn as a she-cat in that very house. The husband also, having seized the other one, saying "By you the destruction of my family has been done," beat her thoroughly with elbows, knees, and so on. She, having died from that very illness, was reborn right there as a hen.

The hen, before long, laid eggs, and the she-cat, having come, ate those eggs. For the second time and the third time too she ate them likewise. The hen thought - "Having eaten my eggs three times, now she wishes to eat me too." "Having passed away from here, may I be able to eat her together with her young" - having made this aspiration, having passed away from there, she was reborn as a female panther in the forest. The other was reborn as a hind. At the time of her giving birth, the female panther, having come, ate her young on three occasions. The hind, at the time of death, thinking "This one, having eaten my young three times, will now eat me too; having passed away from here now, may I be able to eat her together with her young" - having made this aspiration, having passed away from here, was reborn as a demoness. The female panther likewise, having passed away from there, was reborn as a daughter of a good family in Sāvatthī; she, having come of age, went to her husband's family in a village outside the city gates, and afterwards gave birth to a son. The demoness too, having come in the guise of her dear companion, asked "Where is my companion?" When it was said "She has given birth in the inner room," saying "Has she given birth to a son or a daughter? I shall see," having entered the room, as if looking, she seized the child, ate it, and went away. Again, for the second time too, she ate likewise. On the third occasion, the other, being heavy with child, having addressed her husband, said "Husband, in this place a certain demoness, having eaten my two sons, has gone; now I shall go to my parents' house and give birth there" - and having gone to her parents' house, she gave birth.

At that time, that demoness had gone on water duty. For Vessavaṇa's demonesses bring water from Lake Anotatta by turns, passing it from head to head. They are released even after the elapse of four months or five months. Other demonesses, with wearied bodies, even reach the destruction of life. But she, as soon as she was released from the water duty, went with speed to that house and asked "Where is my companion?" "Where will you see her? A demoness, having come, eats each and every child born to her in this place; therefore she has gone to her parents' house." She, thinking "Let her go wherever she goes, she will not escape from me," with a mind instigated by the force of enmity, rushed towards the city. The other too, on the name-giving day, having bathed the child and given him a name, saying "Husband, now let us go to our own home," having taken her son, going together with her husband by the road that went through the middle of the monastery, having given the son to her husband, having bathed at the monastery pond, while her husband was bathing, having come out, standing while suckling her son, having seen the demoness coming and having recognised her, having cried out loudly "Husband, come quickly, this is that demoness, come quickly, this is that demoness," being unable to stand still until his arrival, having turned back, she rushed towards the inside of the monastery.

At that time the Teacher was teaching the Teaching in the midst of the assembly. She, having laid her son at the upper surface of the Tathāgata's feet, said "He is given by me to you; grant my son his life." A god named Sumana, dwelling at the gateway, did not allow the demoness to enter within. The Teacher, having addressed the Elder Ānanda, said "Go, Ānanda, summon that demoness." The Elder summoned her. The other said "This one, venerable sir, is coming." The Teacher, having said "Let her come, do not make a sound," said to her who had come and was standing there "Why do you act thus? If you had not come into the presence of a Buddha such as me, your enmity would have lasted a cosmic cycle, like that of snakes and mongooses, like that of bears and wild boars, like that of crows and owls. Why do you repay enmity with enmity? For enmity is appeased by non-enmity, not by enmity" - and having said this, he spoke this verse -

5.

Therein, "not indeed by enmity" means just as those who wash a place smeared with impurities such as spittle and nasal mucus with those very same impurities are unable to make it pure and free from odour, but rather that place becomes exceedingly more impure and more foul-smelling; just so, one who reviles back one who reviles, who strikes back one who strikes, is unable to appease enmity by enmity, but rather creates ever more and more enmity. Thus enmities are never appeased by enmity at any time, but rather they only increase. "By non-enmity they are appeased" means just as when those impurities such as spittle and so on are being washed with clear water, they disappear, and that place becomes pure and fragrant; just so, by non-enmity, by the water of patience and friendliness, by wise attention, by reviewing, enmities are appeased, are allayed, and come to non-existence. "This is an eternal principle" means this is the ancient principle reckoned as the appeasement of enmity through non-enmity; the path traversed by all Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions.

At the conclusion of the verse, the demoness became established in the fruition of stream-entry. The teaching of the Teaching was beneficial to the assembly that had arrived as well.

The Teacher said to that woman - "Give your son to her." "I am afraid, venerable sir." "Do not fear, there is no danger for you in dependence on this," he said. She gave her son to her. She, having kissed and embraced him, having given him back to the mother herself, began to weep. Then the Teacher asked her "What is this?" "Venerable sir, formerly, even while earning a livelihood in one way or another, I did not obtain a belly-full; how shall I live now?" Then the Teacher, having consoled her saying "Do not worry," said to that woman - "Take her, having caused her to dwell in your own house, look after her with the best rice gruel and meals." She, having taken her and established her in the back verandah, looked after her with the best rice gruel and meals; but at the time of pounding paddy, it appeared to her as if striking her head with the tip of the pestle. She, having addressed her companion, having said "I am unable to live in this place, establish me elsewhere," even though established in the pestle shed, in the water jar, in the oven, in the store-room, at the rubbish heap, and at the village entrance - in these places, she rejected all of them, saying "Here it appears as if breaking my head with a pestle, here children pour out leftover water, here dogs lie down, here children defecate, here they throw rubbish, here village children practise target shooting." Then, having established her in a secluded place outside the village, she carried the best rice gruel, meals, and so on there and looked after her. That demoness thought thus - "This companion of mine is now very helpful; come, let me do something in return." She informs her companion: "This year there will be abundant rainfall; grow crops on high ground. This year there will be poor rainfall; grow crops only in low-lying places." The crops grown by the remaining people perish either by too much water or by lack of water, but hers succeeds exceedingly. Then the remaining people asked her: "Mother, the crops grown by you perish neither by too much water nor by lack of water; knowing the condition of abundant and poor rainfall, you do your work. What indeed is this?" "Our companion, a demoness, tells us the condition of abundant and poor rainfall; we, by her word, grow crops on high ground and in low-lying places; therefore it succeeds for us. Do you not see? Constantly rice gruel, meals, and so on are being carried from our house; those are carried for her. You too carry the best rice gruel, meals, and so on for her, and she will look after your affairs as well." Then all the inhabitants of the city paid honour to her. She too, from then on, looking after the affairs of all, reached the highest gain and had a great retinue. She afterwards established eight ticket meals. Those are being given even up to the present day.

The story of the demoness Kāḷī is the fourth.

5.

The Story of the Kosambans

6. "Others do not understand" - the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the monks of Kosambī.

For at Kosambī, in Ghosita's park, two monks dwelt, each with a retinue of five hundred - an expert in monastic discipline and a preacher of the Teaching. Among them, the preacher of the Teaching, one day, having attended to bodily needs, came out having left the remainder of the rinsing water in a vessel in the water-porch. Afterwards, the expert in monastic discipline, having entered there, having seen that water, having come out, asked the other: "Friend, was the water left by you?" "Yes, friend." "But do you not know that there is an offence here?" "Yes, I do not know." "There is, friend, an offence here." "If so, I shall make amends." "But if, friend, it was done by you unintentionally, without mindfulness, there is no offence." He held the view that it was no offence regarding that offence. The expert in monastic discipline also informed his own dependants: "This preacher of the Teaching does not know even when committing an offence." They, having seen his dependants, said: "Your preceptor, even having committed an offence, does not know the state of being an offence." They, having gone, reported to their own preceptor. He speaks thus: "This expert in monastic discipline, having previously said 'there is no offence,' now says 'there is an offence'; he is a liar." They, having gone, said: "Your preceptor is a liar." They thus escalated the dispute with each other. Then the expert in monastic discipline, having obtained permission, performed the legal act of suspension against the preacher of the Teaching for not seeing an offence. Thenceforth their donors of requisites and attendants too became two portions; the nuns who received exhortation too, the guardian deities too, their intimate friends the deities dwelling in space too - up to the Brahmā world, all worldlings too became two factions. But beginning with the realm of the Four Great Kings up to the Akaniṭṭha abode, a single reverberation of uproar arose.

Then a certain monk, having approached the Tathāgata, reported the view of the pupils of the expert in monastic discipline who had suspended, that "This one has been suspended by a legally valid disciplinary act," and the view of the pupils of the preacher of the Teaching who were followers of the suspended one, that "He has been suspended by an act that is not legally valid," and the fact that even though being prevented by those who had suspended, they continued to surround and accompany him. The Blessed One, having sent twice saying "Let them be united, it seems," having heard "They do not wish to be united, venerable sir," on the third occasion, saying "The community of monks is split, the community of monks is split," having gone to their presence, having spoken of the danger in the suspension to those who had suspended, and in not seeing an offence to the others, and again having allowed them the Observance and so on right there in one boundary, and for those who were quarrelling in the refectory and so on, having laid down the duty in the refectory that "One should sit down with a seat in between," having heard "Even now they are dwelling still quarrelling," having gone there, having said "Enough, monks, no quarrel" and so on, "Monks, quarrels, disputes, strife, and contentions are indeed makers of harm. For in dependence on a dispute, even the Indian quail, a little bird, brought a noble elephant to the destruction of life," having related the Laṭukikā Jātaka, "Monks, be united, do not quarrel. For in dependence on contention, even many hundreds of thousands of quails reached the destruction of life," he related the Vaṭṭaka Jātaka. Even when they thus did not heed the Blessed One's word, when a certain speaker of the Teaching, not wishing to cause harassment to the Tathāgata, said "Wait, venerable sir, the Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we ourselves will become known by this quarrel, dispute, strife, and contention," he brought up the past -

"Once in the past, monks, in Bārāṇasī there was a king of Kāsi named Brahmadatta. Having related how Brahmadatta, having seized the kingdom of Dīghīti the king of Kosala, and the fact that his father, who was living in the guise of an unknown person, was killed, and how the prince Dīghāvu, having given his own life, and thenceforth their state of unity, he said: "For indeed, monks, those kings who had taken up the rod and taken up the sword had such patience and meekness. Here indeed, monks, it would be fitting for you, that having gone forth in such a well-proclaimed Teaching and discipline, you should be patient and meek" - even having exhorted thus, he was unable to make them united. He, being dissatisfied with that crowded dwelling, thought: "I indeed now dwell crowded, in suffering, and these monks do not heed my word. What if I were to dwell alone, withdrawn from the group?" Having thought thus, having walked for almsfood in Kosambī, without taking leave of the Community of monks, alone, having taken his own bowl and robes, having gone to the village of Bālakaloṇaka, having spoken there to the Elder Bhagu on the duty of wandering alone, having spoken at the Pācīnavaṃsa Deer Park to three sons of good family on the benefit of concord, he arrived at where Pālileyyaka was. There the Blessed One, in dependence on Pālileyyaka, at the foot of the Bhaddasāla tree in the Protected Forest Grove, being attended by the Pālileyyaka elephant, dwelt comfortably for the rains residence.

The lay followers dwelling in Kosambī too, having gone to the monastery and not seeing the Teacher, having asked "Where, venerable sir, is the Teacher?" "He has gone to the Pālileyya jungle thicket." "Why?" "He strove to make us united, but we were not united." "What, venerable sir, having gone forth in the presence of the Teacher, when he was making for unity, were you not united?" "Yes, friend." "These people, having gone forth in the presence of the Teacher, even when he was making for unity, did not become united; because of these we did not get to see the Teacher; we shall neither give them a seat nor shall we pay respect and so on to them." Thenceforth they did not perform even the slightest proper courtesy towards them. They, withering through lack of food, within just a few days became upright and, having confessed their transgressions to one another and having asked forgiveness, said "Lay followers, we have become united; you too be as before towards us." "But has the Teacher been asked for forgiveness by you, venerable sir?" "He has not been asked for forgiveness, friend." "If so, ask forgiveness from the Teacher; at the time when the Teacher has been asked for forgiveness, we too shall be as before towards you." They, being unable to go to the Teacher's presence because of being within the rainy season, spent that rainy season with difficulty. The Teacher, however, being attended upon by that elephant, dwelt comfortably. For that noble elephant too, having abandoned the herd, entered that jungle thicket for the very purpose of dwelling in comfort.

As he said - "I am dwelling crowded by elephants, she-elephants, young elephants, and elephant calves; I eat grass with cut-off tips, and they eat my bent-down broken branches, and I drink turbid water, and when I have come up from the water, she-elephants go along rubbing against my body. What if I were to dwell alone, withdrawn from the group?" Then that noble elephant, having departed from the herd, approached the Protected Forest Grove at Pālileyya, the foot of the Bhaddasāla tree, approached the Blessed One. Having approached, however, having paid homage to the Blessed One, looking around and not seeing anything else, striking the foot of the Bhaddasāla tree with his foot, having pared it, having taken a branch with his trunk, he swept. Thenceforth, having taken a pot with his trunk, he sets out drinking water and water for washing; when there is need for hot water, he prepares hot water. How? Having rubbed sticks together with his foot, he produces fire; throwing firewood therein, having kindled the fire, having thrown stones therein, having heated them, having rolled them with a wooden stick, he throws them into a small natural rock-pool; then, having lowered his foot, having known the hot state of the water, having gone, he pays homage to the Teacher. The Teacher, having said "Your water has been heated, Pālileyya," having gone there, bathes. Then, having brought various kinds of fruits, he gives them to him. But when the Teacher enters the village for almsfood, then, having taken the Teacher's bowl and robes and having placed them on his head, he goes together with the Teacher. The Teacher, having reached the precincts of the village, having had him bring the bowl and robes saying "Pālileyya, from here onwards it is not possible for you to go; bring me the bowl and robes," entered the village for almsfood. He too, having stood right there until the Teacher's departure, at the time of his coming, having gone forward to meet him, having taken the bowl and robes in the former manner, having set them down at the dwelling place, having shown his duty, fans with a branch. At night, for the purpose of warding off the danger of wild beasts, having taken a great stick with his trunk, thinking "I shall protect the Teacher," he roams through the jungle thicket here and there until the break of dawn. Thenceforth indeed, it is said, that jungle thicket became known as the Pālileyya Protected Forest Grove. When dawn breaks, beginning with the giving of water for washing the face, by that very same method he performs all duties.

Then a certain monkey, having risen and exerted himself, having seen that elephant day after day performing the fundamentals of conduct for the Tathāgata, wandering about thinking "I too shall do something," one day, having seen a bee-hive honey free from larvae, having broken the stick, having brought the honeycomb together with the stick to the Teacher's presence, having cut a plantain leaf, having placed it thereon, gave it. The Teacher took it. The monkey, looking on thinking "Will he make use of it or will he not?" having seen him sitting after taking it, having thought "What indeed?" having taken it by the end of the stick, having turned it over, examining it, having seen the eggs, having gently removed them, gave it again. The Teacher made use of it. He, with a satisfied mind, having seized this and that branch, stood there just dancing. Then the branches he had seized and the branches he had stepped upon broke. He, having fallen on the top of a stump, with his body impaled, having died with a mind confident in the Teacher, was reborn in a golden mansion thirty yojanas in extent in the Tāvatiṃsa realm; with a retinue of a thousand nymphs, he became known as the Monkey Young God.

The fact of the Tathāgata's dwelling there, being attended upon by the noble elephant, became well-known throughout the whole Indian subcontinent. From the city of Sāvatthī, great families such as "Anāthapiṇḍika and Visākhā the great female lay follower" and so on sent a message to the Elder Ānanda: "Show us the Teacher, venerable sir." Five hundred monks dwelling in the various directions too, having finished keeping the rains retreat, having approached the Elder Ānanda, requested: "It has been a long time, friend Ānanda, since we have heard a talk on the Teaching in the presence of the Blessed One. It would be good if we, friend Ānanda, could receive a talk on the Teaching in the presence of the Blessed One for hearing." The Elder, having taken those monks and having gone there, having thought "It is inappropriate to approach the Tathāgata, who has been dwelling alone for three months, together with this many monks," having left those monks outside, approached the Teacher alone. Pālileyyaka, having seen him, having taken up a stick, rushed forward. The Teacher, having looked, said "Go away, Pālileyyaka, go away, do not obstruct him, this one is an attendant of the Buddha." He, having thrown down the stick right there, asked permission to receive the bowl and robes. The Elder did not give them. The elephant thought "If he is one who has learnt the duties, he will not place his own requisites on the Teacher's sitting stone-slab." The Elder placed the bowl and robes on the ground. For those accomplished in duties do not place their own requisites on the seat or bed of their teachers.

The Elder, having approached the Teacher, having paid homage, sat down to one side. The Teacher, having asked "Ānanda, have you come alone?" having heard that he had come together with five hundred monks, having said "But where are they?" when it was said "Not knowing your mind, I have come having left them outside," said "Summon them." The Elder did so. Those monks, having come, having paid homage to the Teacher, sat down to one side. The Teacher, having exchanged friendly welcome with them, when those monks said "Venerable sir, the Blessed One is indeed delicate as a Buddha and delicate as a warrior; by you, standing and sitting alone for three months, a difficult thing has been done; there was, I think, no one to perform duties and counter-duties, nor anyone to give water for washing the face and so on," said "Monks, all my duties were done by the Pālileyyaka elephant. For one who obtains such a companion, it is proper to dwell together; for one who does not obtain one, the state of wandering alone is better" - having said this, he spoke these three verses in the Elephant Chapter -

At the conclusion of the verses, all five hundred of those monks became established in arahantship. The Elder Ānanda too, having reported the message sent by Anāthapiṇḍika and others, said "Venerable sir, those five crores of noble disciples headed by Anāthapiṇḍika are expecting your coming." The Teacher, having had him take the bowl and robes, saying "If so, take the bowl and robes," departed. The elephant, having gone, stood across the path they had taken. "What is the elephant doing, venerable sir?" "He expects to give almsfood to you, monks. But this one has been a helper to me for a long time; it is not proper to upset his mind. Turn back, monks" - the Teacher, having taken the monks, turned back. The elephant too, having entered the jungle thicket, having gathered various fruits such as jackfruits, bananas, and so on, having made a heap, on the following day gave them to the monks. The five hundred monks were not able to consume them all. At the end of the meal, the Teacher, having had them take the bowl and robes, departed. The elephant, having gone in between the monks, stood across in front of the Teacher. "What is the elephant doing, venerable sir?" "This one indeed, monks, having sent you ahead, wishes to make me turn back." Then the Teacher said to him "Pālileyyaka, but this is my journey of no return. For you, with this individual existence, there is neither meditative absorption nor insight nor path and fruition. Stay you." Having heard that, the elephant, having thrust his trunk into his mouth, weeping, followed behind and behind. For indeed, if he were able to make the Teacher turn back, he would look after him in that very manner for as long as he lived. But the Teacher, having reached the precincts of the village, said "Pālileyyaka, from here onwards is not your ground; the human habitation is beset with danger. Stay you." He, weeping, having stood right there, when the Teacher was leaving the range of vision, having died with a broken heart, through confidence in the Teacher, was reborn in the Tāvatiṃsa realm in a golden mansion measuring thirty yojanas, amidst a thousand nymphs. His name was indeed Pālileyyaka the young god.

The Teacher too gradually went to Jeta's Grove. The monks of Kosambī, having heard "The Teacher, it is said, has come to Sāvatthī," went there to ask forgiveness of the Teacher. The King of Kosala, having heard "Those monks of Kosambī who are makers of quarrels are coming, it is said," having approached the Teacher, said "I, venerable sir, will not allow them to enter my kingdom." "Great king, these monks are virtuous; only through mutual contention they did not accept my word. Now they are coming to ask my forgiveness. Let them come, great king." Anāthapiṇḍika too, having said "I, venerable sir, will not allow them to enter the monastery," being likewise rejected by the Blessed One, remained silent. But when they had arrived at Sāvatthī, the Blessed One had a secluded place prepared on one side and had lodging given to them. Other monks neither sat together with them nor stood with them; those who came one after another asked the Teacher - "Which are these, venerable sir, the monks of Kosambī who are makers of quarrels?" The Teacher pointed them out saying "These." Being pointed at with fingers by those who came one after another saying "These are they, it is said; these are they, it is said," being unable to raise their heads out of shame, having lain down at the feet of the Blessed One, they asked forgiveness of the Blessed One. The Teacher said "What you have done is weighty, monks. For you, having gone forth in the presence of a Buddha such as me, while I was making for unity, did not carry out my word. Yet even the wise of old, having heard the exhortation of their mother and father who had been condemned to death, even when they were being deprived of life, not transgressing that, afterwards exercised kingship in two countries." Having said this, he related the Kosambika Jātaka once again, and having said "Thus, monks, Prince Dīghāvu, even when his mother and father were being deprived of life, not transgressing their exhortation, afterwards, having obtained Brahmadatta's daughter, exercised kingship in the two countries of Kāsi and Kosala; but by you not carrying out my word, what is weighty has been done," he spoke this verse -

6.

Therein, "others" means setting aside the wise, the other makers of quarrels are called "others." They, making an uproar there in the midst of the Community, do not understand "we are perishing, we are ceasing, we are being destroyed, we are constantly, continuously going near to Death." "Those who understand this" means those who are wise therein understand "we are going near to Death." "Thereby their quarrels are appeased" means for thus knowing, having aroused wise attention, they proceed towards the appeasement of quarrels and disputes. Then by that practice of theirs, those quarrels are appeased. Or alternatively, "others" means those who, even though being exhorted by me formerly having said "Do not, monks, quarrel" and so on, by not accepting, by transgressing my exhortation, are not my own - they are called "others." They do not understand "We, having taken up a wrong grasp by the power of desire and so on, here in the midst of the Community are perishing, striving for the growth of quarrels and so on." But now, wisely reviewing, among you therein those who are wise persons understand "Formerly we, striving by the power of desire and so on, practised unwisely." From their presence, in dependence on those wise persons, these quarrels now reckoned as disputes are appeased. This is the meaning here.

At the conclusion of the verse, the monks who had arrived became established in the fruition of stream-entry and so on.

The story of the Kosambans is the fifth.

6.

The Story of the Elder Monk Mahākāḷa

7-8. "One who dwells contemplating beauty": the Teacher spoke this teaching of the Teaching while dwelling in the siṃsapā grove in dependence on the town of Setabya, referring to Cūḷakāḷa and Mahākāḷa.

For there were three brothers who were householders dwelling in the town of Setabya: Cūḷakāḷa, Majjhimakāḷa, and Mahākāḷa. Among them, the eldest and the youngest, having wandered in the various directions, bring goods with five hundred carts; Majjhimakāḷa sells what was brought. Then on one occasion those two brothers, having taken various goods with five hundred carts, having gone to Sāvatthī, unyoked the carts in between Sāvatthī and Jeta's Grove. Among them, Mahākāḷa, in the evening period, having seen the noble disciples dwelling in Sāvatthī going for the hearing of the Teaching with garlands, scents, and so on in their hands, having asked "Where are these people going?" having heard that matter, having thought "I too shall go," having addressed his younger brother, having said "Dear son, be diligent with those carts; I am going to hear the Teaching," having gone, having paid homage to the Tathāgata, sat down at the edge of the assembly. The Teacher, having seen him, giving a progressive discourse according to his disposition, spoke in many ways about the danger, degradation, and defilement of sensual pleasures by means of the Discourse on the Mass of Suffering and so on. Having heard that, Mahākāḷa, having thought "Everything, it seems, must be abandoned and one must go; neither wealth nor relatives follow one going to the world beyond; what use is the household life to me? I shall go forth," when the great multitude had paid homage to the Teacher and departed, having requested the going forth from the Teacher, when the Teacher said "Is there not anyone you should ask permission from?" having said "I have a younger brother, venerable sir," when he said "Then ask his permission," having said "Good, venerable sir," having gone, having summoned his younger brother, said "Dear son, take charge of all this property." "But what will you do, brother?" "I shall go forth in the Teacher's presence." He, having entreated him in various ways, being unable to make him turn back, said "Good, master, do as you are disposed." Mahākāḷa, having gone, went forth in the Teacher's presence. "I shall take my brother and make him leave the Order" - Cūḷakāḷa too went forth. Afterwards, Mahākāḷa, having obtained full ordination, having approached the Teacher, having asked about the charges in the Dispensation, when the Teacher had spoken of the two charges, having had the meditation subject taught up to arahantship, saying "I, venerable sir, because of having gone forth in old age, shall not be able to fulfil the charge of scriptural study, but I shall fulfil the charge of insight," having undertaken the cemetery-dweller ascetic practice, when the first watch had passed, when all had fallen asleep, having gone to the cemetery, towards the break of dawn, while all had not yet risen, he comes back to the monastery.

Then a certain female cemetery keeper, a corpse-burner named Kālī, having seen the elder's standing place, sitting place, and walking meditation place, being unable to ascertain, thinking "Who indeed comes here? I shall find out," one day, having lit a lamp right in the cemetery hut, having taken her sons and daughters, having gone, hiding on one side, in the middle watch, having seen the elder coming, having gone, having paid homage, said "Is it the noble one indeed, venerable sir, who dwells in this place?" "Yes, lay follower." "Venerable sir, for those dwelling in a cemetery, it is proper to learn the duty." The elder, without saying "But shall we follow the duty spoken by you?" said "What is proper to do, lay follower?" "Venerable sir, for those who dwell in a cemetery, it is proper to inform the cemetery keepers, the great elder at the monastery, and the village headman of the fact of dwelling in the cemetery." "The elder monk - for what reason?" "Thieves who have committed crimes, being pursued step by step by the owners of the wealth, throw their goods in the cemetery and flee. Then people create danger for the cemetery dwellers. But when these have been informed, they ward off the danger, saying 'We know the fact of this venerable one's dwelling here for such and such a time; he is no thief.' Therefore it is proper to inform them."

"What else should the elder monk do?" "Venerable sir, by a noble one dwelling in a cemetery, fish, meat, sesame, flour, oil, molasses, and so on should be avoided; one should not sleep during the day; one should not be lazy; one should be of strenuous energy; being not fraudulent and not deceitful, one should be of wholesome disposition; in the evening, when all are asleep, one should come from the monastery; towards the break of dawn, while all have not yet risen, one should go to the monastery. If, venerable sir, the noble one, dwelling thus in this place, is able to bring the task of one gone forth to its summit, if they bring a dead body and leave it, I shall place it upon a woollen-blanketed catafalque, and having made an offering with scents, garlands, and so on, I shall perform the bodily rites. If he is not able, I shall place it upon a funeral pyre, having kindled the fire, having dragged it out with a stake, having thrown it outside, having pounded it with a hatchet, having cut it into fragments, having thrown it into the fire, I shall burn it." Then the elder said to her "Good, dear lady, but having seen a visual object, please tell me about it." She assented "Very well." The elder practises the ascetic duty in the cemetery according to his disposition. But the Elder Cūḷakāḷa, having risen and exerted himself, thinks about the household life, recollects his children and wife. He thinks "My brother does an excessively heavy task."

Then a certain daughter of a good family died in the evening, unwithered and unwearied, from an illness that had arisen at that very moment. Her relatives and others, having taken her to the cemetery in the evening together with firewood, oil, and so on, having given wages to the cemetery keeper woman saying "Cremate this one," having handed her over, departed. She, having removed the cloth wrapped around her, having seen the body that had died just that moment, well-nourished, golden-coloured, having thought "This is a suitable object to show to the noble one," having gone and having paid homage to the elder, said "Venerable sir, there is indeed such an object; look, sir." The elder, having said "Good!" having had the covering cloth removed, having looked from the soles of the feet up to the tips of the hair, having said "This form is exceedingly well-nourished, golden-coloured; having placed it in the fire, when it has just been seized by the great flames, you should inform me," having gone to his own place, sat down. She, having done so, informed the elder. The elder, having gone, looked. Where the flame had struck, the appearance of the body was like that of a spotted cow; the feet, having bent, hung down; the hands curled back; the thighs and forehead were skinless. The elder, thinking "This body, which just now was making those who looked at it unable to set a limit, has just now reached elimination, reached passing away," having gone to his night-quarters, having sat down, contemplating elimination and passing away -

Having spoken this verse, having developed insight, he attained arahantship together with the analytical knowledges.

When he had attained arahantship, the Teacher, surrounded by the community of monks, wandering on a journey, having gone to Setabya, entered the siṃsapā grove. The wives of Cūḷakāḷa, having heard "The Teacher, it is said, has arrived at the siṃsapā grove," thinking "We shall seize our husband," having sent, had the Teacher invited. However, at a place not previously visited by the Buddhas, it is proper for one monk who instructs on the arrangement of seats to go first. For having prepared a seat for the Buddhas in the middle place, to the right of that for the Elder Sāriputta, to the left for the Elder Mahāmoggallāna, and from there onwards on both sides seats for the community of monks are to be prepared. Therefore the Elder Mahākāḷa, standing at the place for putting on the robe, sent Cūḷakāḷa, saying "Cūḷakāḷa, you go ahead and instruct on the arrangement of seats." From the time they saw him, the household members, making mockery with him, spread low seats at the end for the senior monk of the Community, and high seats at the end for the most junior of the Community. The other said "Do not do thus; do not prepare low seats at the top; prepare high seats at the top, low seats at the bottom." The women, as if not hearing his words, having said "What are you doing wandering about? Is it not proper for you to prepare seats? Having asked whose permission did you go forth? By whom were you ordained? Why have you come here?" having stripped off his inner and outer robes, having dressed him in white garments, and having placed a garland-bundle on his head, sent him off saying "Go, bring the Teacher; we shall prepare the seats." Not having stood long in the state of a monk, because he had left the Order while still without rains, he did not know how to feel shame; therefore he, with that deportment, without any hesitation, having gone and having paid homage to the Teacher, came bringing the community of monks headed by the Buddha. But at the conclusion of the meal for the community of monks, the wives of Mahākāḷa, having thought "By these women their own husband has been seized; we too shall seize our husband," invited the Teacher on the following day. At that time, however, another monk went for the purpose of preparing seats. They, not obtaining an opportunity at that moment, having caused the community of monks headed by the Buddha to sit down, gave almsfood. Now Cūḷakāḷa had two wives, Majjhimakāḷa had four, and Mahākāḷa had eight. The monks too, those wishing to take the meal sat down and took their meal; those wishing to go outside rose up and went. The Teacher, however, having sat down, took his meal. At the conclusion of his meal, those women said "Venerable sir, Mahākāḷa will give the thanksgiving and come; you go ahead." The Teacher, having said "Good!" went ahead. Having reached the village entrance, the monks grumbled: "What indeed is this that was done by the Teacher? Was it done knowingly, or without knowing? Yesterday, because of going ahead of Cūḷakāḷa, an obstacle to the going forth arose; today, because another went ahead, there was no obstacle. Now he has come having left Mahākāḷa behind; but the monk is virtuous, accomplished in good conduct; will they indeed create an obstacle to his going forth?" The Teacher, having heard their words, having turned back and stood, asked "What are you discussing, monks?" They reported that matter to him. "But do you, monks, regard Mahākāḷa as being like Cūḷakāḷa?" "Yes, venerable sir." For that one had two wives, this one has eight. "Having been surrounded by eight and seized, what will he do, venerable sir?" The Teacher said "Do not, monks, speak thus. Cūḷakāḷa, having risen and exerted himself, dwells abundant in beautiful objects, like a weak tree standing on a precipice. But my son Mahākāḷa dwells observing foulness, unshakeable like a mountain of solid rock," and having said this, he spoke these verses -

7.

8.

Therein, "one who dwells contemplating beauty" means one who contemplates what is heard, having given up the mind to a desirable object and dwells thus - this is the meaning. For whatever person, grasping the sign and grasping the features, grasps thus "the nails are beautiful," grasps thus "the fingers are beautiful," grasps thus "the hands and feet, the calves, the thighs, the hips, the belly, the breasts, the neck, the lips, the teeth, the mouth, the nose, the eyes, the ears, the eyebrows, the forehead, the hair are beautiful," grasps thus "the head hairs, the body hairs, the nails, the teeth, the skin are beautiful," "the colour is beautiful, the form is beautiful" - this one is called "one who contemplates beauty." Thus, that one who dwells contemplating beauty. "In the faculties" means in the six faculties beginning with the eye. "Unrestrained" means not guarding the eye-door and so on. "Not knowing moderation in food" because of not knowing the measure in terms of the measure of seeking, the measure of receiving, and the measure of using. Furthermore, "immoderate" because of not knowing the measure in terms of the measure of reviewing and the measure of distributing, and also not knowing "this food is righteous, this is unrighteous." "Lazy" because of being under the control of thoughts of sensual desire, anger, and violence. "Of inferior energy" means without energy, devoid of making energy in the four postures. "Overpowers" means overcomes, overwhelms. "As the wind a weak tree" means as a powerful wind a weak tree grown on a broken precipice. For just as that wind brings down even the flowers, fruits, sprouts, and so on of that weak tree, breaks even the small branches, breaks even the large branches, and even uproots that tree with its roots, making it roots-up and branches-down, just so the Māra of mental defilements arisen within overpowers such a person; just as the powerful wind bringing down the flowers, fruits, sprouts, and so on of the weak tree, it causes the committing of lesser and minor offences; just as the breaking of small branches, it causes the committing of offences involving forfeiture and so on; just as the breaking of large branches, it causes the committing of the thirteen saṅghādisesa offences; just as uprooting and making roots-up and branches-down and bringing down, it causes the committing of pārājika offences; having expelled from the well-proclaimed Dispensation, in just a few days it brings one to the state of a householder - thus the Māra of mental defilements controls such a person under its own power - this is the meaning.

"One who contemplates foulness" means one who sees any one of the ten foulnesses, engaged in attention to the repulsiveness, seeing the head hairs as foul, seeing the body hairs, nails, teeth, skin, colour, and form as foul. "In the faculties" means in the six faculties. "Well-restrained" means free from grasping the sign and so on, with doors closed. "Knowing moderation in food" by way of rejecting immoderation. "Faithful" means endowed with mundane faith having the characteristic of believing in action and its result, and with supramundane faith reckoned as unwavering confidence in the three cases. "Putting forth strenuous energy" means energy that is exerted, energy that is complete. "Him indeed" means such a person - just as a weak wind, striking gently, is not able to move a solid rock, so too the weak Māra of mental defilements, even though arising within, does not overpower, is not able to disturb or move - this is the meaning.

Those former wives of his too, having surrounded the elder, having said such things as "Having asked whose permission did you go forth? Now you will be a householder, will you not?" wished to remove the orange robe. The elder, having observed their behaviour, having risen from the seat where he was sitting, having risen up by supernormal power, having split the pinnacle of the pinnacled building in two, having come through the sky, even as the Teacher was concluding the verses, praising the gold-coloured body of the Teacher, having descended from the sky, he paid homage at the feet of the Tathāgata.

At the conclusion of the verse, the monks who had arrived became established in the fruition of stream-entry and so on.

The story of the Elder Monk Mahākāḷa is the sixth.

7.

The Story of Devadatta

9-10. "Not free from corruption": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to Devadatta's obtaining of the orange robe at Rājagaha.

For on one occasion the two chief disciples, having taken their own respective retinues of five hundred each, having asked permission of the Teacher and having paid homage, went from Jeta's Grove to Rājagaha. The residents of Rājagaha, even two, even three, even many, having come together, gave a gift for the visitors. Then one day the Venerable Sāriputta, while giving the thanksgiving, said: "Lay followers, one person himself gives a gift but does not instigate others; he, in whatever place he is reborn, obtains the accomplishment of wealth but not the accomplishment of retinue. One person does not himself give but instigates others; he, in whatever place he is reborn, obtains the accomplishment of retinue but not the accomplishment of wealth. One person neither himself gives nor instigates others; he, in whatever place he is reborn, does not obtain even a bellyful of rice gruel, he is destitute and without support. One person both himself gives and instigates others; he, in whatever place he is reborn, even in a hundred individual existences, even in a thousand individual existences, even in a hundred thousand individual existences, obtains both the accomplishment of wealth and the accomplishment of retinue." Thus he taught the Teaching.

A certain wise man, having heard the Teaching, having thought "How marvellous indeed, sir! How wonderful indeed, sir, is the teaching of the Teaching! It has been spoken with good reason. It is fitting for me to perform the action that produces these two successes" - invited the elder saying "Venerable sir, please accept almsfood from me tomorrow." "How many monks do you need, lay follower?" "But how many, venerable sir, are in your retinue?" "About a thousand, lay follower." "Please accept almsfood together with all of them tomorrow, venerable sir." The elder consented. The lay follower, going about in the city street - instigated them saying "Mothers, fathers, I have invited a thousand monks; how many monks will you be able to give almsfood to, how many for you?" The people, each according to their own sufficient means - said "We shall give for ten, we for twenty, we for a hundred." The lay follower - had them bring together in one place, saying "Then let us gather in one place and serve together; all of you bring together sesame seeds, rice, ghee, honey, molasses and so on" - thus he had them collected in one place.

Then a certain householder of his, having given a fragrant orange robe worth a hundred thousand, said - "If your constant giving of alms is not sufficient, having sold this, whatever is lacking, you should make up. If it is sufficient, you should give it to whichever monk you wish." At that time all his constant giving of alms was sufficient; there was nothing at all lacking. He asked the people - "Sirs, this orange robe, given by a certain householder having spoken thus, has become surplus; to whom shall we give it?" Some said "To the Elder Sāriputta." Some said "The elder is one whose habit is to come at the time of the harvest of crops and then depart; Devadatta is our companion in auspicious and inauspicious occasions, constantly established like a water jar; let us give it to him." Even after much discussion, those who said "It should be given to Devadatta" were more numerous; then they gave it to Devadatta. He, having cut it, having sewn it, having dyed it, having put it on as a lower garment and having wrapped it as an upper robe, goes about. Having seen that, people said "This is not befitting for Devadatta; it is befitting for the Elder Sāriputta. Devadatta goes about having put on and wrapped himself in what is unsuitable for him." Then a certain monk dwelling in the provinces, having gone from Rājagaha to Sāvatthī, having paid homage to the Teacher, having been received with friendly welcome, when asked by the Teacher about the comfortable abiding of the two chief disciples, reported all that incident from the beginning. The Teacher, having said "Not only now, monk, does this one wear a cloth unsuitable for himself; in the past too he wore one indeed," brought up the past -

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, a certain elephant hunter dwelling in Bārāṇasī, having killed elephants again and again, having brought tusks and claws and intestines and compact flesh, earns his living by selling them. Then in a certain forest, many thousands of elephants, having taken their food resort, while going, having seen Individually Enlightened Ones, from then on, while going, at the time of going and coming, having fallen down on their knees, having paid homage, depart. For one day the elephant hunter, having seen that action - "I kill these with difficulty, and these, at the time of going and coming, pay homage to the Individually Enlightened Ones; having seen what indeed do they pay homage?" - reflecting thus - having observed "The orange robe," having thought "It is fitting for me too now to obtain an orange robe," having stolen a robe from the orange robes placed on the bank of a certain Individually Enlightened One who had descended into a natural lake and was bathing, having taken a spear on the path of going and coming of those elephants, having wrapped himself up to the head, he sits down. The elephants, having seen him - with the perception "An Individually Enlightened One," having paid homage, depart. He, having struck with a spear the one going at the very rear of them, having killed it, having taken the tusks and so on, having buried the remainder in the ground, goes. At a later time, the Bodhisatta, having taken conception in the elephant womb, became the chief elephant, the leader of the herd. Even then he does in the same way. The Great Being, having known the decline of his own following, having asked "Where have these elephants gone? They have become few," when it was said "We do not know, master," having said "Those going anywhere will not go without asking my permission; there must be danger," having suspected "There must be danger from one sitting in a certain place having wrapped himself in the orange robe," having thought "It is fitting to investigate that," having sent all the elephants in front, he himself comes behind, lingering. He, when the remaining elephants had paid homage and gone, having seen the Great Being approaching, having gathered up the robe, released the spear. The Great Being, having established mindfulness, while approaching, having stepped back behind, avoided the spear. Then he rushed forward to seize him, thinking "By this one these elephants have been destroyed." The other, having placed a tree in front of himself, hid. Then, thinking "I shall encircle him together with the tree with my trunk, having seized him, I shall dash him on the ground," having drawn him out by that, having seen the orange robe displayed - having endured, thinking "If I were to act treacherously towards this one, my sense of shame towards many thousands of Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions would be destroyed" - he asked "By you so many of my relatives have been destroyed." "Yes, master." "Why did you do such a weighty deed? By you, having put on a cloth unsuitable for yourself but suitable for those without lust, doing such a deed, a weighty thing has been done." And having said thus, further rebuking him, "Whoever, not free from corruption, the ochre robe... etc. he indeed deserves the ochre robe" - having spoken this verse - having said "What is inappropriate has been done by you," he released him.

The Teacher, having brought this teaching of the Teaching, having connected the Jātaka, saying "At that time the elephant hunter was Devadatta, the one who rebuked him, the noble elephant, was myself," having said "Not only now, monks; in the past too Devadatta wore a cloth unsuitable for himself," spoke these verses -

9.

10.

This meaning should also be illustrated by the Chaddanta Jātaka.

Therein, "not free from corruption" means possessing corruption through the corruptions of lust and so on. "Will put on" means will use by way of an inner robe, an outer robe, and a bed-sheet. "Paridhassati" is also a reading. "Devoid of self-control and truth" means devoid of, separated from, abandoned - this is the meaning - sense-faculty control and verbal truth that accords with ultimate truth. "He does not" means such a person does not deserve to put on the ochre robe. "Of one who has left behind corruption" means one whose corruption has been left behind, cast off, abandoned by the four paths. "In morality" means in the fourfold purification of morality. "Well concentrated" means well concentrated, well established. "Endowed" means approached with sense-faculty control and with truth of the kind above explained. "He indeed" means such a person deserves that scented ochre robe.

At the conclusion of the verse, that monk dwelling in the various directions became a stream-enterer, and many others too attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude.

The story of Devadatta is the seventh.

8.

The Story of the Elder Monk Sāriputta

11-12. "Those who perceive substance in the unessential": the Teacher, while dwelling at the Bamboo Grove, spoke this teaching of the Teaching referring to the not coming of Sañcaya, reported by the chief disciples.

Herein this is the progressive discourse - For our Teacher, at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles from now, having been a brahmin youth named Sumedha in a city named Amaravatī, having reached accomplishment in all crafts, by the elapse of his mother and father, having relinquished wealth numbering many tens of millions, having gone forth in the going forth of sages, dwelling in the Himalayas, having produced meditative absorptions and direct knowledges, going through space, having seen people clearing the road for the purpose of the One Possessed of the Ten Powers Dīpaṅkara to enter the city of Rammavatī from the Sudassana monastery, he himself too, having taken one section, cleans the road. When that was not yet cleaned, having made himself a bridge for the Teacher who had arrived, having spread his cheetah-skin leather on the mud, he lay down thinking "Let the Teacher together with the Community of disciples, without treading on the mud, go treading upon me." He was declared by the Teacher, having seen him, "This is a sprout of a Buddha; in the future, at the end of four incalculable periods exceeding a hundred thousand cosmic cycles, he will become a Buddha named Gotama." After that Teacher, having received a declaration in the presence of these twenty-three Buddhas too who had arisen illuminating the world - Koṇḍañña, Maṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa - having fulfilled thirty perfections as "ten perfections, ten secondary perfections, ten ultimate perfections," standing in the individual existence as Vessantara, having given great gifts that caused the earth to tremble, having relinquished children and wife, at the end of his life span having been reborn in the Tusita city, having remained there as long as life lasted, the deities of the ten-thousand world-systems having assembled -

When this was said -

Having investigated the five great investigations, having passed away from there, having taken conception in the Sakyan royal family, after the elapse of ten months he was born from his mother's womb. At the age of sixteen, being maintained there with great splendour, gradually having reached auspicious youth, experiencing the splendour of sovereignty like the splendour of the heavenly world in three mansions suitable for the three seasons, at the time of going for amusement in the park, gradually having seen the three divine messengers reckoned as the aged, the sick, and the dead, with a sense of urgency arisen, having turned back, on the fourth occasion having seen one gone forth, having generated a preference for the going forth thinking "Good is the going forth," having gone to the park, having spent the day there, seated on the bank of the Maṅgala Pond, decorated and prepared by the young god Vissakamma who had come having taken the appearance of a barber, having heard the message of the birth of Prince Rāhula, having known the powerful nature of affection for a son, having thought "Before this bondage grows, I shall cut it at that very moment," while entering the city in the evening -

Having heard this verse spoken by a paternal aunt's daughter named Kisāgotamī, thinking "I have been informed of the state of quenching by her," having removed his pearl necklace and having sent it to her, having entered his own dwelling, seated on the royal couch, having seen the altered state of the dancing women who had fallen asleep, with a disenchanted heart, having roused Channa, having had Kaṇḍaka brought, having mounted him, with Channa as companion, surrounded by the deities of the ten-thousand world-systems, having gone forth in the great renunciation, having gone forth on the bank of the river Anomā, gradually having gone to Rājagaha, having walked for almsfood there, seated on the slope of Mount Paṇḍava, being invited with the kingdom by the king of Magadha, having rejected that, having given the acknowledgment taken by him for the purpose of coming to his own realm after attaining omniscience, having approached Āḷāra and Udaka, not being satisfied with the distinction attained in their presence, having striven in the great striving for six years, right early on the full moon day of Vesākha having eaten the milk-rice given by Sujātā, having set the golden dish afloat on the river Nerañjarā, having spent the daytime with various attainments in a great jungle thicket on the bank of the river Nerañjarā, in the evening time having taken the grass given by a brahmin, with his virtues praised by the serpent king Kāḷa, having ascended the ground of enlightenment, having spread the grass, having made the resolve "I shall not break this cross-legged posture until my mind is liberated from the mental corruptions by non-clinging," having sat down facing east, while the sun had not yet set, having scattered the forces of Māra, in the first watch having attained the knowledge of past lives, in the middle watch having attained the knowledge of the passing away and rebirth, at the end of the last watch having brought down knowledge into the mode of dependent conditions, at the break of dawn having penetrated the knowledge of omniscience adorned with all virtues such as the ten powers and the four kinds of fearlessness, having spent seven weeks at the ground of enlightenment, in the eighth week seated at the foot of the goatherd's banyan tree, falling into living at ease through reviewing the profundity of the Teaching, being one whose teaching of the Teaching was requested by the Brahmā Sahampati accompanied by the Great Brahmās of the ten-thousand world-systems, having surveyed the world with the Buddha-eye, having consented to Brahmā's request, looking to see "To whom indeed should I first teach the Teaching?" having known the deceased state of Āḷāra and Udaka, having recollected the very helpful nature of the group of five monks, having risen from his seat, while going to the city of Kāsi, having conversed with Upaka on the road, on the full moon day of Āsāḷha having reached the dwelling place of the group of five at Isipatana in the Deer Park, having convinced them who were treating him with an improper manner of address, giving the deathless drink to eighteen crores of Brahmās headed by Aññātakoṇḍañña, having set in motion the wheel of the Teaching, the one who had set in motion the excellent wheel of the Teaching, on the fifth of the fortnight having established all those monks in arahantship, on that very day having seen the achievement of decisive support of Yasa the son of good family, having seen him who had become disenchanted in the night-time and had departed abandoning his home, having called him "Come, Yasa," in that very night-time having brought him to the fruition of stream-entry, on the following day having brought him to arahantship, having given the going forth by the "Come, monk" ordination to a further fifty-four of his companions too, he brought them to arahantship.

Thus, when sixty-one Worthy Ones had arisen in the world, having finished keeping the rains retreat and having performed the invitation ceremony, having sent sixty monks to the various directions saying "Wander, monks, on a journey," while himself going to Uruvelā, on the road in a cotton-tree jungle thicket he trained thirty young men of the Bhadda group. Among them the very last was a stream-enterer and the very highest was a non-returner. Having given the going forth to all of them too by the "Come, monk" form itself, having sent them to the various directions, himself having gone to Uruvelā, having shown three and a half thousand wonders, having trained the three-brother matted-hair ascetics headed by Uruvelakassapa with their retinue of a thousand matted-hair ascetics, having given them the going forth by the "Come, monk" form itself, having had them sit down at Gayāsīsa, having established them in arahantship by the teaching of the Discourse on the Burning, surrounded by that thousand of Worthy Ones, thinking "I shall fulfil the acknowledgment given to King Bimbisāra," having gone to the Laṭṭhivana Park in the precincts of the city of Rājagaha, having heard "The Teacher, it is said, has arrived," speaking a sweet talk on the Teaching to the king who had come together with twelve myriads of brahmin householders, having established the king together with eleven myriads in the fruition of stream-entry, having established one myriad in the refuges, on the following day, with his virtues praised by Sakka the king of gods who had taken the appearance of a young man, having entered the city of Rājagaha, having finished the meal duty at the king's residence, having accepted the Bamboo Grove Monastery, he made his dwelling right there. There Sāriputta and Moggallāna approached him.

Herein this is the progressive discourse - For even when a Buddha had not yet arisen, not far from Rājagaha there were two brahmin villages called Upatissa Village and Kolita Village. Among those, on the very day an embryo was established for a brahmin woman named Sārī in Upatissa Village, an embryo was also established for a brahmin woman named Moggalī in Kolita Village. It is said that both those families, up to the seventh generation, were bound and connected as friends; they gave pregnancy care to both of those two on the very same day. Both of them, after the elapse of ten months, gave birth to sons. On the name-giving day, because the son of the brahmin woman Sārī was the son of the foremost family in Upatissa Village, they gave him the name Upatissa; because the other was the son of the foremost family in Kolita Village, they gave him the name Kolita. Both of them, following the course of growth, went to the far shore of all crafts. When the young man Upatissa went to the river or to the park for the purpose of sport, five hundred golden palanquins were his retinue; for the young man Kolita, five hundred chariots yoked with thoroughbreds. Both persons had retinues of five hundred young men each. And in Rājagaha there was annually a mountain-top festival. For both of them they set up a couch in the very same place. Both, having sat down together, watching the festival, laughed at places for laughter, were moved at places for spiritual urgency, and gave gifts at places fitting for giving gifts. For them, in this very manner, one day while watching the festival, because of the maturity of their knowledge, there was neither laughter at places for laughter, nor spiritual urgency at places for spiritual urgency, nor giving at places fitting for giving, as on previous days. Both persons thought thus - "What is there here to be looked at? All these, not having reached a hundred years, will go to the state of non-existence. It is fitting for us to seek a teaching of liberation" - having taken this as their object, they sat. Then Kolita said to Upatissa - "My dear Upatissa, you are not joyful and delighted as on other days; now you are of a displeased disposition. What has been observed by you?" "My dear Kolita, there is no substance in looking at these; this is pointless. It is fitting to seek a teaching of liberation for oneself" - thinking this, I am sitting. But why are you displeased? He too said the same thing. Then Upatissa, having known his oneness of intention with himself, said - "It has been well thought by both of us. But for those seeking a teaching of liberation, it is fitting to obtain a single going forth. In whose presence shall we go forth?"

Now at that time a wandering ascetic named Sañcaya was dwelling at Rājagaha together with a great assembly of wandering ascetics. They, having dismissed the five hundred young men saying "Take the palanquins and chariots and go," having gone with one palanquin and one chariot, went forth in the presence of Sañcaya. From the time of their going forth, Sañcaya attained surpassing gain, the highest fame. They, within just a few days, having mastered the entire doctrine of Sañcaya, asked "Teacher, is what you know just this much, or is there something further?" When it was said "This much is all that is known by you," they thought - "This being so, the abiding by the holy life in his presence is useless. We went forth to seek the teaching of liberation, but that cannot be produced in his presence. Great indeed is the Indian subcontinent; wandering through villages, market towns, and royal cities, we shall surely find some teacher who teaches the way of liberation." Thenceforth, wherever they say "There are wise ascetics and brahmins," having gone there and there, they hold discussions. Others are not able to answer the questions asked by them, but they answer the questions of those others. Thus, having traversed the whole of the Indian subcontinent, having turned back and having come to their own place, they made an agreement: "My dear Kolita, whichever of us first attains the Deathless, let him inform the other."

Thus, while they were dwelling having made the agreement, the Teacher, in the order already described, having reached Rājagaha, having accepted the Bamboo Grove, dwells in the Bamboo Grove. At that time, among the sixty-one Worthy Ones who had been sent off saying "Wander, monks, on a journey for the welfare of many people" for the purpose of making known the virtues of the Triple Gem, the Elder Assaji, who was one of the group of five, having turned back, came to Rājagaha, and on the following day, right early, taking his bowl and robe, entered Rājagaha for almsfood. At that time the wandering ascetic Upatissa too, right early, having done the meal duty, while going to the wandering ascetics' park, having seen the Elder, thought - "Never before have I seen one gone forth of such a kind. Those who in the world are Worthy Ones or have attained the path of arahantship, this one is a certain one of those monks. What if I were to approach this monk and ask him - 'With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?'" Then this occurred to him - "It is not the right time to ask this monk a question; he has entered the inhabited area and is walking for almsfood. What if I were to follow behind this monk, the path known by those who seek." He, having seen the Elder who had received almsfood going to a certain place, and having known his wish to sit down, having prepared his own wandering ascetic's small chair, gave it. He, at the conclusion of the meal, gave him water from his own water jug.

Having thus performed the duties to a teacher, having made a sweet friendly welcome with the Elder who had finished his meal, he said thus - "Your faculties are indeed very clear, friend, your complexion is pure and bright! With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?" he asked. The Elder thought - "These wandering ascetics are indeed opponents of the Dispensation; I shall show the profundity of this Dispensation." Showing his own junior status, he said - "I indeed, friend, am new, recently gone forth, newly come to this Teaching and discipline; I am not yet able to teach the Teaching in detail." The wandering ascetic - Having thought "I am named Upatissa; you speak according to your ability, whether little or much; to penetrate that by a hundred methods, by a thousand methods, is my burden," said -

When this was said, the Elder - Spoke the verse "Whatever phenomena arise from a cause." The wandering ascetic, having heard just the first pair of terms, became established in the fruition of stream-entry adorned with a thousand methods; the other pair of terms he concluded at the time of becoming a stream-enterer. He, having become a stream-enterer, when the higher distinctions did not occur, having considered "There will be a reason for this," said to the Elder - "Venerable sir, do not extend the teaching of the Teaching further; let it be just this much. Where does our Teacher dwell?" "In the Bamboo Grove, friend." "If so, venerable sir, you go ahead. I have one friend; and an agreement was made between us: 'Whichever of us first attains the Deathless, let him inform the other.' I, having fulfilled that promise, having taken my friend, shall come to the Teacher's presence by the very path you have gone." Having fallen at the Elder's feet with the fivefold prostration, having circumambulated three times, having seen the Elder off, he went towards the wandering ascetics' park.

Then the wandering ascetic Kolita, having seen him coming from afar, thinking "Today my friend's features are not as on other days; surely the Deathless must have been attained by him," asked about the attainment of the Deathless. He, having acknowledged to him "Yes, friend, the Deathless has been attained," spoke that very same verse. At the conclusion of the verse, Kolita, having become established in the fruition of stream-entry, said - "Where, indeed, my dear, does our Teacher dwell?" "At the Bamboo Grove, indeed, my dear; thus it was told to us by our teacher, the Elder Assaji." "If so, my dear, let us go; we shall see the Teacher." Now the Elder Sāriputta was indeed always one who venerated his teachers; therefore he said thus to his friend - "My dear, we shall tell the Deathless attained by us to our teacher, the wandering ascetic Sañcaya as well; if he understands, he will penetrate it; if he does not penetrate it, having believed us, he will go to the Teacher's presence; having heard the teaching of the Buddhas, he will achieve the penetration of the path and fruition." Then both of them went to the presence of Sañcaya.

Sañcaya, having seen them, straightaway - asked "What, dear ones, has one who points out the path to the Deathless been found by you?" "Yes, teacher, he has been found; a Buddha has arisen in the world, the Teaching has arisen in the world, the Community has arisen in the world; you are wandering in what is hollow and unessential; therefore come, we shall go to the Teacher's presence." "You go; I shall not be able to." "For what reason?" "I have wandered about having been a teacher of the great multitude; for me, while wandering about, dwelling as a pupil would be like a jar reaching the state of a water-bucket; I shall not be able to dwell as a pupil." "Do not do thus, teacher." "Let it be, dear ones; you go; I shall not be able to." Teacher, from the time a Buddha has arisen in the world, the great multitude, with scents, garlands and so on in hand, having gone, will venerate him alone; we too shall go to that very place. "What will you do?" "Dear ones, what indeed, in this world, are there more of - the slow-witted or the wise?" "The slow-witted, teacher, are many; the wise are indeed only a few." "If so, dear ones, the wise will go to the presence of the wise ascetic Gotama; the slow-witted will come to the presence of the slow-witted me. You go; I shall not go." They departed, saying "You will be known, teacher." As they were leaving, Sañcaya's assembly broke apart; at that moment the monastery became empty. He, having seen the empty monastery, vomited hot blood. Of the five hundred wandering ascetics who were going together with them, two hundred and fifty of Sañcaya's turned back. Then they went to the Bamboo Grove together with their own two hundred and fifty wandering ascetic pupils.

The Teacher, seated in the midst of the fourfold assembly, teaching the Teaching, having seen them from afar, addressed the monks - "These two friends are coming, monks, Kolita and Upatissa; this will be my pair of disciples, the foremost, the auspicious pair." They, having paid homage to the Teacher, sat down to one side; and having sat down, they said this to the Blessed One - "May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination." The Blessed One said "Come, monks" - "Well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." All of them, bearing bowls and robes created by supernormal power, were like elder monks of sixty years' standing.

Then the Teacher increased the teaching of the Teaching according to the temperament of their assembly. Setting aside the two chief disciples, the rest attained arahantship, but for the chief disciples the function of the three higher paths was not finished. Why? Because of the greatness of the knowledge of the perfections of a disciple. Then the Venerable Mahāmoggallāna, on the seventh day from the day of going forth, dwelling in dependence on the village of Kallavāla in the country of Magadha, when sloth and torpor were coming upon him, being stirred by the Teacher, having dispelled sloth and torpor, while listening to the element meditation subject given by the Tathāgata, having completed the function of the three higher paths, reached the summit of the knowledge of the perfections of a disciple. The Elder Sāriputta too, having passed a fortnight from the day of going forth, dwelling together with the Teacher in dependence on that very Rājagaha at the Boar's Cave, when the Discourse on the Discernment of Feeling was being taught to his nephew, the wandering ascetic Dīghanakha, having sent forth knowledge in accordance with the discourse, like one consuming a meal prepared for another, reached the summit of the knowledge of the perfections of a disciple. Was not the venerable one of great wisdom? Then why did he attain the knowledge of the perfections of a disciple after a longer time than Mahāmoggallāna? Because of the greatness of the preliminary work. Just as indeed destitute people, wishing to go somewhere or other, depart quickly, but for kings it is proper to obtain great preliminary work such as the harnessing of elephants and vehicles and so on - this should be understood in the same way.

On that very day, however, the Teacher, in the growing shadow at the Bamboo Grove, having made an assembly of disciples, having given the position of chief disciples to the two elders, recited the Pātimokkha. The monks grumbled - "The Teacher gives almsfood by looking at faces. When giving the position of chief disciples, it would be proper to give it to the group of five who went forth first; not considering them, it would be proper to give it to the fifty-five monks headed by the Elder Yasa; not considering them, to the thirty persons of the Bhadda group; not considering them, to the three brothers Uruvelakassapa and the others. But having set aside so many great elders, by giving the position of chief disciples to those who went forth last of all, it was given by looking at faces." The Teacher, having asked "What are you discussing, monks?" when it was said "It is such and such," said "I do not, monks, give almsfood by looking at faces; rather, I give to them what was wished for and aspired to by each one himself. For Aññātakoṇḍañña, while giving the gift of the first-fruits of the crop on nine occasions in one crop, having aspired to the position of chief disciple, did not give it; but having aspired to penetrate the highest state, arahantship, at the very first, he gave it." "But when, Blessed One?" "Listen, monks." "Yes, venerable sir." The Blessed One brought up the past -

Monks, ninety-one cosmic cycles from now, a Blessed One named Vipassī arose in the world. At that time, two brothers who were householders, Mahākāḷa and Cūḷakāḷa, had a great rice field sown. Then one day Cūḷakāḷa, having gone to the rice field, having split open one ear of ripening young rice, ate it; it was exceedingly sweet. He, wishing to give a gift of ripening young rice to the Community headed by the Buddha, having approached his elder brother, said "Brother, let us split open the ripening young rice, prepare it in a manner befitting the Buddhas, have it cooked, and give a gift." "What are you saying, dear son? Giving a gift by splitting open ripening young rice has never happened before in the past, nor will it happen in the future. Do not destroy the crop." Even though told thus, he kept on requesting again and again. Then his brother said "If so, having divided the rice field into two portions, without touching my portion, in your own portion of the field, do whatever you wish." He, saying "Very well," having divided the field, having requested many people for manual labour, having split open the ripening young rice, having had it cooked with undiluted milk, having combined it with ghee, honey, sugar and so on, having given a gift to the Community of monks headed by the Buddha, at the conclusion of the meal - said "May this, venerable sir, my gift of the first-fruits lead to the penetration of the highest state at the very first." The Teacher gave the thanksgiving, saying "May it be so."

He, having gone to the field and looking, having seen the entire field covered with rice heads as if bound into sheaves, having obtained the fivefold joy, having thought "It is indeed a gain for me," at the time of flattened rice gave what is called the first-fruits of flattened rice; together with the villagers gave what is called the gift of the first-fruits of the crop; at the reaping, the first-fruits of the reaping; at the sheaf-making, the first-fruits of the sheaves; at the bundling and so on, the first-fruits of the bundles, the first-fruits of the threshing floor, the first-fruits of the threshing-floor produce, the first-fruits of the granary. Thus in one crop he gave the gift of the first-fruits on nine occasions. In all those occasions, whatever was taken was replenished; the crop was surplus, accomplished with industriousness. For the Teaching indeed protects one who protects oneself. Therefore the Blessed One said -

"Thus this one, in the time of the Perfectly Self-awakened One Vipassī, aspiring to penetrate the highest state first, gave gifts of the first-fruits on nine occasions. But at the summit of a hundred thousand cosmic cycles from now, in the city of Haṃsavatī, in the time of the Perfectly Self-awakened One Padumuttara too, having given a great gift for seven days, having lain down at the feet of that Blessed One, he established his aspiration for the very purpose of penetrating the highest state first. Thus what was aspired for by this one was given by me; I do not, monks, give by looking at the face."

"What action did the fifty-five persons headed by the son of good family Yasa perform, venerable sir?" "They too, aspiring for arahantship in the presence of a certain Buddha, having performed much meritorious action, afterwards, when a Buddha had not arisen, having become friends, forming a group, performing meritorious deeds, went about tending the bodies of the destitute dead. One day, having seen a pregnant woman who had died, they carried her to the cemetery, saying 'We shall cremate her.' Having left five persons at the cemetery, saying 'You cremate her,' the rest entered the village. The boy Yasa, having pierced that dead body with stakes, turning it over again and again while cremating it, obtained the perception of foulness, and to the other four persons too - 'Look, sirs, at this body, with skin destroyed here and there, impure like a spotted cow, foul-smelling, repulsive' - he showed them. They too obtained the perception of foulness there. All five persons, having gone to the village, told the remaining friends. But the boy Yasa, having gone home, told his mother and father and his wife. They all too developed the foulness meditation. This was their former action. It was precisely because of that that the perception of a cemetery arose in Yasa's women's quarters, and through that achievement of decisive support, the specific attainment arose for all of them too. Thus these too obtained what was aspired for by themselves. I do not give by looking at the face."

"But what action did the friends of the Bhaddavaggiya group perform, venerable sir?" "They too, having aspired for arahantship in the presence of former Buddhas, having performed meritorious deeds, afterwards, when a Buddha had not arisen, having become thirty cheats, having heard the exhortation of Tuṇḍila, observed the five precepts for sixty thousand years. Thus these too obtained what was aspired for by themselves. I do not give by looking at the face."

"But what action did Uruvelakassapa and the others perform, venerable sir?" "They too, having aspired for arahantship itself, performed meritorious deeds. For ninety-two cosmic cycles from now, two Buddhas arose - Tissa and Phussa. The father of the Buddha Phussa was a king named Mahinda. But when he had attained the highest enlightenment, the king's youngest son was the first chief disciple and the son of the royal chaplain was the second chief disciple. The king, having gone to the Teacher's presence - having looked at them, thinking 'My eldest son is a Buddha, my youngest son is the first chief disciple, the son of the royal chaplain is the second chief disciple,' having uttered the inspired utterance three times - 'Mine indeed is the Buddha, mine indeed is the Teaching, mine indeed is the Community, homage to that Blessed One, the Worthy One, the Perfectly Self-awakened One' - having lain down at the feet of the Teacher, having obtained the promise - 'Venerable sir, now, as if having sat down at the end of a life span measuring ninety thousand years and it being time to sleep, without going to the doors of others' houses, as long as I live, please accept the four requisites from me' - he constantly performed attendance upon the Buddha. But the king had other sons besides those. Among them, the eldest had five hundred warriors as retinue, the middle one three hundred, and the youngest two hundred. They, having requested permission from their father, saying 'We too shall feed our brother,' not obtaining it, even though requesting again and again, not obtaining it, when the borderland was agitated, having been sent for the purpose of its appeasement, having appeased the borderland, they came to their father's presence. Then the father, having embraced them and having kissed them on the head, said 'I grant you a boon, dear sons.'

They, having accepted the boon saying "Very well, Sire," again after the lapse of a few days, when told by their father "Take the boon, dear sons," said "Sire, we have no need of anything else; henceforth we shall feed our brother; grant us this boon." "I do not give it, dear sons." "If you are not giving it permanently, give seven years, Sire." "I do not give it, dear sons." "If so, give six, five, four, three, two, one year, Sire." "I do not give it, dear sons." "If so, Sire, give seven months." "Give six months, five months, four months, three months, Sire." "I do not give it, dear sons." "Let it be, Sire, making one month for each of us, give three months." "Good, dear sons, if so, feed him for three months," he said. They, satisfied, having paid homage to the king, went to their own place. For all three of them there was just one storekeeper, just one agent, and he had twelve myriads of men as retinue. They, having summoned them, said "We shall take the ten precepts for these three months, put on two ochre robes, and dwell together with the Teacher; you, having taken up this much constant giving of alms, should provide daily all solid and soft food for ninety thousand monks and a thousand warriors. For henceforth we shall say nothing about it."

Those three persons too, having taken a thousand retainers, having undertaken the ten precepts, having put on ochre robes, dwelt right in the monastery. The storekeeper and the agent, having joined together, taking the constant giving of alms by turns from the storehouses of the three brothers, give gifts; but the sons of the labourers cry for the sake of rice gruel, meals, and so on. They give them rice gruel, meals, and so on even before the community of monks had arrived. At the conclusion of the meal for the community of monks, there was never anything surplus. They, thinking "We shall give to the children afterwards," themselves too took and ate. Having seen the delightful food, they were unable to restrain themselves. They were eighty-four thousand in number. They, having eaten the constant giving of alms given to the Community, upon the body's collapse at death, were reborn in the sphere of ghosts. The three brothers, however, together with the thousand men, having died, having been reborn in the heavenly world, wandering in the round of rebirths from the heavenly world to the human world, from the human world to the heavenly world, spent ninety-two cosmic cycles. "Thus those three brothers, aspiring for arahantship, at that time performed good deeds. They obtained what they themselves had aspired for. I do not give by looking at the face."

At that time, however, their agent was King Bimbisāra, the storekeeper was the lay follower Visākha. The three princes were the three matted-hair ascetics. Their labourers, having at that time been reborn among ghosts, wandering in the round of rebirths by way of fortunate and unfortunate realms, in this cosmic cycle were reborn in the realm of ghosts for four intervals between Buddhas. They, having approached the Blessed One Kakusandha, who had arisen first of all in this cosmic cycle, with a lifespan of forty thousand years, asked "Tell us the time when we shall obtain food." He said "You will not obtain it in my time; after me, when the great earth has risen by the extent of a yojana, a Buddha named Koṇāgamana will arise; you should ask him." They, having spent that much time, when he had arisen, asked him that. He too said "You will not obtain it in my time; after me, when the great earth has risen by the extent of a yojana, a Buddha named Kassapa will arise; you should ask him." They, having spent that much time, when he had arisen, asked him that. He too said "You will not obtain it in my time; but after me, when the great earth has risen by the extent of a yojana, a Buddha named Gotama will arise; at that time a king named Bimbisāra, your relative, will be; he, having given a gift to the Teacher, will convey the merit to you; then you will obtain it." For them, one interval between Buddhas was like the following day. They, when the Tathāgata had arisen, not having received the merit when the gift was given on the first day by King Bimbisāra, making frightful sounds in the night-time, showed themselves to the king. He, on the following day, having gone to the Bamboo Grove, reported that incident to the Tathāgata.

The Teacher said: "Great king, at the summit of ninety-two cosmic cycles ago, at the time of the Buddha Phussa, these were your relatives who, having consumed the duty of giving offered to the community of monks, having been reborn in the ghost realm, wandering in the round of rebirths, having asked the Buddhas beginning with Kakusandha, and having been told this and that by them, expecting your gift for so long a time, yesterday, when the gift was given by you, not obtaining the merit, they did thus." "But, venerable sir, if given even now, will they obtain it?" "Yes, great king." The king, having invited the community of monks headed by the Buddha, on the following day, having given a great gift, gave the merit saying "Venerable sir, from this may divine food and drink arise for those ghosts." For them it arose in just the same way. On the following day, having become naked, they showed themselves. The king reported: "Today, venerable sir, having become naked, they showed themselves." "Garments were not given to them, great king." The king too, on the following day, having given a gift of robes to the community of monks headed by the Buddha, caused the merit to reach them saying "From this may there be divine garments for those ghosts." At that very moment divine garments arose for them. They, having abandoned the ghost state of existence, became established in the divine state of existence. The Teacher, while giving the thanksgiving, performed the Tirokuṭṭa thanksgiving beginning with "They stand outside the walls." At the conclusion of the thanksgiving, there was the full realization of the teaching by eighty-four thousand living beings. Thus the Teacher, having related the story of the three-brother matted-hair ascetics, brought forth this teaching of the Teaching as well.

"But, venerable sir, what did the chief disciples do?" "They made the aspiration for the state of chief disciples." For at the summit of an incalculable period of cosmic cycles plus a hundred thousand cosmic cycles from now, Sāriputta was reborn in a wealthy brahmin family; by name he was the young man Sarada. Moggallāna was reborn in a wealthy householder family; by name he was the householder Sirivaḍḍhana. They both were companions who had played together in the dust. Among them, the young man Sarada, after his father's passing, having come into possession of great wealth reaching its culmination in wholesomeness, one day, having gone to a private place, thought - "I know only the individual existence in this world, not the individual existence in the world beyond. And for beings who have been born, death is indeed certain; it is fitting for me, having gone forth in a going forth, to undertake the search for the teaching of liberation." He, having approached his companion, said - "My dear Sirivaḍḍhana, having gone forth, I shall seek the teaching of liberation. Will you be able to go forth together with me, or will you not be able?" "I shall not be able, my dear; you yourself go forth." He thought - "There is no one who, going to the world beyond, has gone taking companions or relatives and friends; what is done by oneself belongs to oneself alone." Then, having had the jewel storehouse opened, having given a great gift to the poor, the destitute, the paupers, and the beggars, having entered the foot of a mountain, he went forth in the going forth of sages. Those who went forth following him, one, two, three, and so on, were matted-hair ascetics numbering about seventy-four thousand. He, having produced the five direct knowledges and the eight meditative attainments, taught those matted-hair ascetics the preliminary work on the circular meditation object. They too all produced the five direct knowledges and the eight meditative attainments.

At that time, a Perfectly Self-awakened One named Anomadassī arose in the world. The city was named Candavatī, the father was a warrior named Yasavā, the mother was a queen named Yasodharā, the Bodhi tree was an ajjuna tree, Nisabha and Anoma were the two chief disciples, the attendant was named Varuṇa, and Sundarā and Sumanā were the two chief female disciples. The life span was a hundred thousand years, the body was fifty-eight cubits in height, the bodily radiance pervaded twelve yojanas, and he had a retinue of a hundred thousand monks. One day, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world, having seen the ascetic Sarada, "Today, by reason of my going to the presence of the ascetic Sarada, there will be a great teaching of the Teaching, and he will aspire to the position of chief disciple, his friend the householder Sirivaḍḍhana to the position of second disciple, and at the conclusion of the teaching his retinue of about seventy-four thousand matted-hair ascetics will attain arahantship; it is fitting for me to go there" - having taken his own bowl and robes, without addressing anyone else, like a lion becoming a solitary wanderer, when the pupils of the ascetic Sarada had gone for the purpose of gathering fruits, having determined "Let him know my state of Buddhahood," while the ascetic Sarada was watching, having descended from the sky, he stood firm on the earth. The ascetic Sarada, having seen both the majestic power of the Buddha and the accomplishment of his body, having considered the texts on the marks, "One endowed with these marks, if dwelling in the midst of a house, becomes a king, a universal monarch; if going forth, he becomes an omniscient Buddha, one who removes the veil in the world. This person is without doubt a Buddha" - having known this, having gone out to meet him, having paid homage with the fivefold prostration, having prepared the best seat, he gave it. The Blessed One sat down on the prepared best seat. The ascetic Sarada too, having taken a seat befitting himself, sat down to one side.

At that time, seventy-four thousand matted-hair ascetics, having taken increasingly superior and nourishing various fruits, having arrived at the teacher's presence, having looked at the seats where the Buddha and the teacher were sitting, said - "Teacher, we have been going about thinking 'There is no one in this world greater than you,' but this person is greater than you, I think?" "Dear ones, what are you saying? Do you wish to make Mount Sineru, sixty-eight hundred thousand yojanas in height, equal to a mustard seed? Do not make a comparison of me with an omniscient Buddha, dear children." Then those hermits, thinking "If this were an insignificant being, our teacher would not have brought such a comparison; how great indeed is this person!" all fell at his feet and paid homage with their heads. Then the teacher said to them - "Dear ones, we have no gift befitting the Buddhas, and the Teacher has come here at the time for the alms round; we shall give a gift according to our ability, according to our strength. Whatever superior various fruits there are, bring them" - having had them brought, having washed his hands, he himself placed them in the Tathāgata's bowl. As soon as the Teacher had accepted the various fruits, deities infused divine nutriment. That hermit himself filtered even the water and gave it. Then, when the Teacher had done the meal duty and was seated, having summoned all the pupils, he sat speaking memorable talk in the Teacher's presence. The Teacher thought "Let the two chief disciples come together with the Community of monks." They, having known the Teacher's mind, attended by a retinue of a hundred thousand who had eliminated the mental corruptions, having come and having paid homage to the Teacher, stood to one side.

Then the ascetic Sarada addressed his pupils - "Dear ones, even the seat where the Buddha is sitting is low, and there is no seat even for a hundred thousand ascetics. Today it is fitting for you to make a lofty offering of honour to the Buddha. Bring flowers endowed with beauty and fragrance from the foot of the mountain." The time of telling is like an obsession, but the domain of supernormal power of one possessing supernormal power is incomprehensible - in just a moment those hermits, having brought flowers endowed with beauty and fragrance, prepared a flower seat measuring one yojana for the Buddha. For the two chief disciples it was three leagues, for the remaining monks it was of various sizes beginning with half a yojana, and for the most junior of the Community it was one usabha in extent. One should not think "How were such great seats prepared in a single hermitage?" For this is the domain of supernormal power. When the seats had been thus prepared, the ascetic Sarada, standing before the Tathāgata with joined palms raised, said "Venerable sir, for my welfare and happiness for a long time, please ascend this flower seat." Therefore it was said -

When the Teacher had thus sat down, the two chief disciples and the remaining monks sat down on their own respective bowl-seats. The ascetic Sarada, having taken a great flower umbrella, stood holding it over the Tathāgata's head. The Teacher, thinking "May this honour of the matted-hair ascetics be of great fruit," entered upon the attainment of cessation. Having known the state of the Teacher having entered upon the attainment, the two chief disciples too and the remaining monks too entered upon the attainment. While the Tathāgata sat having entered upon the attainment of cessation for seven days, the pupils, when the time for the alms round arrived, having consumed forest roots, fruits and berries, at the remaining time stood with joined palms raised towards the Buddhas. But the ascetic Sarada, without even going on the alms round, just holding the flower umbrella, spent the seven days in rapture and happiness. The Teacher, having emerged from cessation, addressed the Elder Nisabha, the first chief disciple, seated on the right side - "Nisabha, give the thanksgiving for the flower seat on behalf of the ascetics who made the honour." The Elder, with a satisfied mind like a great warrior who has obtained great gain from a wheel-turning monarch, standing in the knowledge of the perfections of a disciple, began the thanksgiving for the flower seat. At the conclusion of his teaching, he addressed the second disciple - "You too, monk, teach the Teaching." The Elder Anoma, having contemplated the three Canons of the Buddha's teaching, spoke the Teaching. Through the teaching of the two chief disciples, there was no full realisation for even one. Then the Teacher, standing in the immeasurable domain of a Buddha, began the teaching of the Teaching. At the conclusion of the teaching, setting aside the ascetic Sarada, all seventy-four thousand matted-hair ascetics attained arahantship; the Teacher stretched out his hand saying "Come, monks." At that very moment their hair and beards disappeared, and the eight requisites were as if fastened upon their bodies.

Why did the ascetic Sarada not attain arahantship? Because of his distracted mind. It is said that he, having sat down on the second seat of the Buddhas, from the very time he began to hear the teaching of the Teaching by the chief disciple who was teaching the Teaching standing in the knowledge of the perfections of a disciple, produced the thought "Oh, may I too in the future obtain the charge obtained by this disciple in the Dispensation of a Buddha who will arise." He, by that reflection, was unable to achieve the penetration of path and fruition. But having paid homage to the Tathāgata and standing before him, he said - "Venerable sir, the monk seated on the seat next to yours, what is his name in your Dispensation?" "Continuing to turn the wheel of the Teaching set in motion by me, having reached the summit of the knowledge of the perfections of a disciple, having penetrated the sixteen wisdoms and standing firm, this one is the chief disciple in my Dispensation, named Nisabha." "Venerable sir, this honour that was made by me holding the flower umbrella for seven days - by the fruit of this I do not aspire to any position of Sakka or position of Brahmā; but in the future, may I be a chief disciple of a Buddha, like this Elder Nisabha" - thus he made the aspiration. The Teacher, thinking "Will this man's aspiration succeed indeed?" having sent forth the knowledge of future events and looking, having passed beyond one incalculable period exceeding a hundred thousand cosmic cycles, saw that it would succeed. Having seen, he said to the ascetic Sarada - "This aspiration of yours will not be in vain. But in the future, having passed beyond one incalculable period exceeding a hundred thousand cosmic cycles, a Buddha named Gotama will arise; his mother will be a queen named Mahāmāyā, his father a great king named Suddhodana, his son named Rāhula, his attendant named Ānanda, the second chief disciple named Moggallāna; but you will be his first chief disciple, the General of the Teaching, named Sāriputta." Having thus given the prediction to the ascetic, having spoken a talk on the Teaching, surrounded by the community of monks, he plunged into the sky.

The ascetic Sarada too, having gone to the presence of the elder monks who were his pupils, sent a message to his friend the householder Sirivaḍḍhana: "Venerable sirs, tell my friend: 'By your friend, the ascetic Sarada, at the feet of the Buddha Anomadassī, the position of first chief disciple in the Dispensation of the Buddha Gotama who will arise in the future has been aspired to. You should aspire to the position of second chief disciple.'" And having said thus, having gone by one side even before the elders, he stood at the door of Sirivaḍḍhana's dwelling. Sirivaḍḍhana, saying "At long last indeed my noble master has come," having caused him to sit on a seat, himself seated on a low seat, asked: "But your assembly of pupils, venerable sir, is not to be seen?" "Yes, my dear, the Buddha Anomadassī came to our hermitage. We made an offering to him by our own means. The Teacher taught the Teaching to all. At the conclusion of the teaching, setting me aside, the rest, having attained arahantship, went forth. I, having seen the Teacher's first chief disciple, the Elder Nisabha, aspired to the position of first chief disciple in the Dispensation of the Buddha named Gotama who will arise in the future. You too should aspire to the position of second chief disciple in his Dispensation." "I have no acquaintance with Buddhas, venerable sir." "Let the speaking with Buddhas be my burden. You prepare a great offering."

Sirivaḍḍhana, having heard his words, having had a place measuring eight karīsas by the royal measure at the door of his own dwelling made level, having had sand scattered, having had flowers with parched grain as the fifth scattered about, having had a pavilion built with a roof of blue water-lilies, having prepared a seat for the Buddha, having arranged seats for the remaining monks as well, having prepared a great honour and respect, gave the signal to the ascetic Sarada for the purpose of inviting the Buddhas. The ascetic, having taken the Community of monks headed by the Buddha, went to his dwelling. Sirivaḍḍhana too, having gone out to meet him, having taken the bowl from the hand of the Tathāgata, having ushered him into the pavilion, having given water for the offering to the Community of monks headed by the Buddha seated on the prepared seats, having served them with superior food, at the conclusion of the meal, having covered the Community of monks headed by the Buddha with very precious cloths, said: "Venerable sir, this effort is not for the sake of a trifling position. Show compassion in just this manner for seven days." The Teacher accepted. He, having carried on the great giving for seven days in just that manner, having paid homage to the Blessed One, standing with joined palms raised, said - "Venerable sir, my friend the ascetic Sarada aspired 'May I become the first chief disciple of whatever Teacher,' and I too aspire 'May I become the second chief disciple of that very same Teacher.'"

The Teacher, having looked into the future, having seen that his aspiration would succeed, declared - "You, having passed beyond an incalculable period exceeding a hundred thousand cosmic cycles from now, will become the second chief disciple of the Buddha Gotama." Having heard the declaration of the Buddhas, Sirivaḍḍhana was joyful and delighted. The Teacher too, having given the thanksgiving for the meal, together with his retinue went to the monastery itself. "This, monks, was the aspiration aspired to by my sons at that time. They obtained just what they had aspired to. I do not give by looking at the face."

When this was said, the two chief disciples, having paid homage to the Blessed One, having related the entire present story from "Venerable sir, we, being householders, went to see the mountain-top festival" up to the penetration of the fruition of stream-entry from the presence of the Elder Assaji, said: "We, venerable sir, having gone to the presence of the teacher Sañcaya, wishing to bring him to your feet, having told him of the unsubstantial nature of his doctrine, told him the benefit of coming here. He, having said 'Now for me, the dwelling as a pupil is like a pot reaching the state of being a bucket for drawing water; I shall not be able to dwell as a pupil,' when it was said 'Teacher, now the great multitude, with scents, garlands and so on in hand, having gone, will venerate the Teacher himself; what will become of you?' said 'But are the wise many in this world, or the dull?' When it was said 'The dull,' having said 'Then the wise will go to the presence of the wise ascetic Gotama, the dull will come to the presence of the dull me; go you,' he did not wish to come, venerable sir." Having heard that, the Teacher said: "Monks, Sañcaya, through his own wrong view, grasped the unessential as substance, and the substance as unessential. But you, through your own wisdom, having known the substance as substance and the unessential as unessential, having abandoned the unessential, grasped the substance itself" - having said this, he spoke these verses -

11.

12.

Therein, "perceiving substance in the unessential" means the four requisites, wrong view with ten bases, and the teaching of the Teaching that is the decisive support for that - this is called the unessential; "having the view of substance in that" is the meaning. "And seeing the essential as unessential" means right view with ten bases, and the teaching of the Teaching that is the decisive support for that - this is called the essential; those who see the unessential in that, thinking "this is not the essential." "They do not attain the substance" means those, however, having taken hold of that grasping of wrong view and standing firm, having become in the domain of wrong thought by the influence of sensual thought and so on, do not attain the substance of morality, the substance of concentration, the substance of wisdom, the substance of liberation, the substance of knowledge and vision of liberation, the substance of ultimate reality, and Nibbāna. "And the essential" means having known that very substance beginning with the substance of morality as "this is indeed the substance," and the unessential of the aforesaid manner as "this is the unessential." "They attain the substance" means those wise ones, having thus taken hold of right vision and standing firm, having become in the domain of right thought by the influence of the thought of renunciation and so on, attain that substance of the aforesaid manner.

At the conclusion of the verse, many attained the fruition of stream-entry and so on. The teaching of the Teaching was beneficial for those who had assembled.

The story of the Elder Monk Sāriputta is the eighth.

9.

The Story of the Elder Nanda

13-14. "Just as a house": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the Venerable Nanda.

For the Teacher, having set in motion the excellent wheel of the Teaching, having gone to Rājagaha, while dwelling at the Bamboo Grove - having gone behind all of the ten messengers, each with a retinue of a thousand, sent by the Great King Suddhodana saying "Bring my son and show him to me," by the Elder Kāḷudāyī who had attained arahantship, having known the time for going, having praised the beauty of the road, attended by twenty thousand who had eliminated the mental corruptions, was led to Kapilavatthu; at the gathering of relatives, having made the shower of lotus petals the occasion, having told the Vessantara Jātaka, on the following day having entered for almsfood, by the verse "One should not be negligent in what is to be undertaken" having established his father in the fruition of stream-entry, by the verse "One should practise the Teaching" he established Mahāpajāpati in the fruition of stream-entry, and the king in the fruition of once-returning. At the conclusion of the meal, however, in dependence on the talk of the virtues of Rāhula's mother, having told the Candakinnarī Jātaka, then on the third day, while the ceremonies of consecration, entering the new house, and marriage blessing were taking place for Prince Nanda, having entered for almsfood, having given the bowl into Prince Nanda's hands, having spoken a blessing, rising from his seat and departing, he did not take the bowl from Prince Nanda's hands. He too, out of respect for the Tathāgata, was not able to say "Please take your bowl, venerable sir." But he thought thus - "He will take the bowl at the top of the steps." The Teacher did not take it even at that place. The other thought "He will take it at the foot of the steps." The Teacher did not take it even there. The other thought "He will take it in the royal courtyard." The Teacher did not take it even there. The prince, wishing to turn back, going unwillingly, out of respect for the Teacher was not able to say "Please take the bowl." Thinking "He will take it here, he will take it there," he goes on.

At that moment other women, having seen him, informed the most beautiful girl in the country - "Lady, the Blessed One has taken Prince Nanda and gone; he will manage without you." She, with her hair half-combed, with drops of water still dripping, having gone quickly, said "Come back quickly, master's son." Those words of hers remained as if having fallen across his heart. The Teacher too, without taking the bowl from his hand, having led him to the monastery, said "Will you go forth, Nanda?" He, out of respect for the Buddha, without saying "I will not go forth," said "Yes, I will go forth." The Teacher said "If so, give Nanda the going forth." The Teacher, having gone to Kapilavatthu, on the third day gave Nanda the going forth.

On the seventh day, Rāhula's mother, having adorned the boy, sent him to the presence of the Blessed One - "Look, dear son, at this ascetic surrounded by twenty thousand ascetics, golden-coloured, with the beauty of a Brahmā's form; this is your father. He had great treasure-pots. From the time of his going forth we do not see them. Go, request your inheritance from him - 'I, dear father, am a prince; having received the consecration, I shall become a universal monarch. I have need of wealth; give me wealth. For a son is the owner of his father's property.'" The boy, having gone to the presence of the Blessed One, having received a father's affection, with a joyful mind, having said "Pleasant is your shade, ascetic," stood saying much else besides that was suitable to himself. The Blessed One, having finished the meal, having given thanksgiving, rose from his seat and departed. The boy too followed the Blessed One, saying "Give me my inheritance, ascetic; give me my inheritance, ascetic." The Blessed One too did not make the boy turn back. The retinue too was not able to make him turn back as he went together with the Blessed One. Thus he went together with the Blessed One to the very monastery.

Then the Blessed One thought - "The wealth belonging to his father that this one wishes for is subject to the round of rebirths and brings vexation. Come, let me give him the sevenfold noble treasure attained at the foot of the Bodhi tree; I shall make him the owner of a supramundane inheritance." Then the Blessed One addressed the Venerable Sāriputta - "If so, Sāriputta, give the going forth to the boy Rāhula." The Elder gave the going forth to the boy. But when the boy had gone forth, exceeding suffering arose for the king. Being unable to endure it, having reported to the Blessed One, he requested the boon: "It would be good, venerable sir, if the noble ones would not give the going forth to a son not permitted by his mother and father." The Blessed One, having granted him that boon, on another day, having finished the morning meal at the king's residence, when the king seated to one side said: "Venerable sir, at the time of your performance of austerities, one deity approached me and said 'Your son has died.' I, not believing her words, rejected it, saying 'My son does not die without attaining enlightenment'" - when this was said - "What will you believe now, when even formerly, having been shown bones, when it was said 'Your son is dead,' you did not believe?" With this occasion he related the Mahādhammapāla Jātaka. At the conclusion of the verse, the king became established in the fruition of non-returning. Thus the Blessed One, having established his father in the three fruitions, surrounded by the community of monks, having gone again to Rājagaha, from there, having given the acknowledgment to Anāthapiṇḍika for the purpose of coming to Sāvatthī, when the monastery in Jeta's Grove was completed, having gone there, he made his dwelling.

Thus, while the Teacher was dwelling at Jeta's Grove, the Venerable Nanda, having become dissatisfied, reported this matter to the monks - "I live the holy life without delight, friends, I am not able to maintain the holy life, I shall reject the training and return to the lower life." The Blessed One, having heard that news, having summoned the Venerable Nanda, said this - "Is it true, Nanda, that you announced thus to several monks - 'I live the holy life without delight, friends, I am not able to maintain the holy life, I shall reject the training and return to the lower life'?" "Yes, venerable sir." "But why do you, Nanda, live the holy life without delight, are not able to maintain the holy life, and will reject the training and return to the lower life?" "Venerable sir, the Sakyan woman, the most beautiful girl in the country, as I was leaving the house, having looked at me with her half-combed hair, said this to me - 'Come back quickly, master's son.' So I, venerable sir, recollecting that, live the holy life without delight, I am not able to maintain the holy life, I shall reject the training and return to the lower life."

Then the Blessed One, having taken the Venerable Nanda by the arm, while bringing him by supernormal power to the Tāvatiṃsa god realm, on the road, in a certain burnt field, having shown him a certain singed female monkey with its ears, nose, and thumbs cut off, sitting on a charred stump, he showed him five hundred nymphs with dove-like feet who had come to attend upon Sakka, the king of gods, in the Tāvatiṃsa realm. "With dove-like feet" means with feet similar to pigeon's feet because of their red colour. And having shown them, he said - "What do you think, Nanda, which are more beautiful, more fair to behold, more lovely - the Sakyan woman, the most beautiful girl in the country, or these five hundred nymphs with dove-like feet?" Having heard that, he said - "Just as, venerable sir, that singed female monkey with its ears, nose, and thumbs cut off, even so, venerable sir, is the Sakyan woman, the most beautiful girl in the country; compared with these five hundred nymphs, she does not amount to a reckoning, does not amount to a fraction, does not amount to a fraction of a fraction. Indeed these five hundred nymphs are more beautiful, more fair to behold, and more lovely." "Enjoy yourself, Nanda, enjoy yourself, Nanda! I am your surety for obtaining five hundred nymphs with dove-like feet." "If, venerable sir, the Blessed One is my surety for obtaining five hundred nymphs with dove-like feet, I shall delight, venerable sir, in the holy life under the Blessed One."

Then the Blessed One, having taken the Venerable Nanda, vanished from there and appeared at Jeta's Grove itself. The monks heard: "The Venerable Nanda, it is said, the Blessed One's brother, his maternal aunt's son, lives the holy life for the sake of nymphs. The Blessed One, it is said, is his surety for obtaining five hundred nymphs with dove-like feet." Then the monks who were friends of the Venerable Nanda addressed the Venerable Nanda with talk of being a hireling and talk of being a bought slave: "The Venerable Nanda, it is said, is a hireling; the Venerable Nanda, it is said, is a bought slave; he lives the holy life for the sake of nymphs. The Blessed One, it is said, is his surety for obtaining five hundred nymphs with dove-like feet." Then the Venerable Nanda, being troubled, ashamed, and disgusted by the talk of being a hireling and talk of being a bought slave from the monks who were his friends, dwelling alone, withdrawn, diligent, ardent, and resolute, before long, that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Nanda became one of the Worthy Ones.

Then a certain deity, in the night-time, having illuminated the entire Jeta's Grove, having approached the Teacher, having paid homage, reported: "The Venerable Nanda, venerable sir, the Blessed One's brother, his maternal aunt's son, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions." Knowledge also arose in the Blessed One: "Nanda, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions." That Venerable Nanda, after that night had passed, having approached the Blessed One, having paid homage, said this: "Venerable sir, as for the Blessed One being my surety for the attainment of five hundred dove-footed nymphs, I release the Blessed One, venerable sir, from that promise." "I too have encompassed your mind with my mind and known, Nanda: 'Nanda, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' A deity also reported this matter to me - 'The Venerable Nanda, venerable sir, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' Just when your mind was liberated from the mental corruptions by non-clinging, Nanda, then I was released from that promise." Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

Then one day the monks asked that Venerable Nanda: "Friend Nanda, formerly you said 'I am dissatisfied,' now how is it with you?" "There is no attachment in me, friends, to the householder life." Having heard that, monks - "The Venerable Nanda speaks what is not factual, he declares the final liberating knowledge; having said in past days 'I am dissatisfied,' now he speaks 'There is no attachment in me to the householder life'" - having gone, they reported this matter to the Blessed One. The Blessed One said: "Monks, in past days Nanda's individual existence was like a poorly thatched house; now it has become like a well-thatched house. For this one, from the time of seeing the divine nymphs, striving to bring the task of one gone forth to its culmination, has attained that task" - having said this, he spoke these verses:

13.

14.

Therein, "house" means any dwelling. "Poorly thatched" means sparsely thatched, full of holes large and small. "Penetrates" means the rain from clouds pierces through. "Undeveloped" means just as rain penetrates that house, so lust penetrates a mind undeveloped because of being devoid of meditative development. Not only lust alone, but all mental defilements - hate, delusion, conceit, and so on - pierce through such a mind exceedingly indeed. "Well developed" means well developed through the meditative development of serenity and insight. Such a mind - defilements beginning with lust are unable to penetrate it, just as rain cannot penetrate a well-thatched house.

At the conclusion of the verse, many attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude.

Then the monks raised up a discussion in the Teaching hall: "Friends, Buddhas are indeed marvellous! The Venerable Nanda, who was dissatisfied in dependence on the most beautiful woman in the country, was disciplined by the Teacher, having made celestial nymphs the inducement." The Teacher, having come - having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Not only now, monks; in the past too this one was disciplined by me, having been enticed by a woman," he brought up the past -

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, there was a merchant named Kappaṭa dwelling in Bārāṇasī. He had one donkey that carried a load of pots and travelled seven yojanas in a single day. He, on one occasion, having gone to Takkasilā together with the donkey-load carriers, released the donkey to roam about until the goods were disposed of. Then his donkey, roaming on the back of the moat, having seen a she-donkey, approached her. She, making friendly conversation with him, said - "Where have you come from?" "From Bārāṇasī." "By what work?" "By the work of trade." "How much of a load do you carry?" "A load of pots." "Carrying that much of a load, how many yojanas do you travel?" "Seven yojanas." "In the places wherever you go, is there anyone who tends your feet and rubs your back?" "There is not." "That being so, you must indeed experience great suffering?" "Although indeed for animals there are no such ones who tend feet and so on, but you spoke such talk for the purpose of stirring up the fetter of sensual desire." He became dissatisfied through her talk. Kappaṭa too, having disposed of the goods, having come to his presence - said "Come, dear one, let us go." "You go; I shall not go." Then, having entreated him again and again, having thought "I shall take him by rebuking the unwilling one," he spoke a verse -

Having heard that, the donkey, having said "This being so, I too shall know what is to be done to you," spoke this verse -

Having heard that, the merchant - having thought "For what reason indeed does this one speak thus?" looking here and there, having seen that she-donkey, "He must have been trained thus by her; thinking 'I shall bring you a she-donkey of such a kind,' having enticed him with a woman, I shall lead him away" - spoke this verse -

Having heard that, the donkey with a gladdened mind spoke this verse -

Then Kappaṭa, having taken him saying "If so, come," went to his own place. He, after the lapse of a few days, said to him - "Did you not say to me 'I will bring a wife for you'?" "Yes, it was said; I will not break my word; I will bring a wife for you. But I will give wages to you alone; whether your wages suffice for a second or not, you yourself should know. But from the living together of you both, sons will be born; whether that suffices for you together with those many as well or not, you yourself should know." The donkey, even while he was speaking, became without expectation.

The Teacher, having brought this teaching of the Teaching, said "At that time, monks, the she-donkey was the most beautiful girl in the country, the donkey was Nanda, the merchant was myself. Thus in the past too this one was disciplined by me, having been enticed with a woman" - and concluded the Jātaka.

The story of the Elder Monk Nanda is the ninth.

10.

The Story of Cunda the Pork-Butcher

15. "Here he grieves": the Teacher, while dwelling at the Bamboo Grove, spoke this teaching of the Teaching referring to a man named Cunda the pork-butcher.

It is said that for fifty-five years he earned his livelihood by slaughtering pigs and eating and selling them. In times of famine, having taken paddy by cart and having gone to the countryside, having bought village piglets for one or two measures of grain each, having filled the cart and having come back, having enclosed a place like a cattle pen at the back of the dwelling, having set up fodder for them right there, when they had grown having eaten various shrubs and bodily impurities, whichever one he wished to kill, that one he bound motionless to a post, and for the purpose of the body's flesh swelling up and becoming thick, having beaten it with a square mallet, having known "The flesh has become thick," having opened the mouth, having placed a stick in between, he pours boiling hot water from a copper dish into the mouth. That, having entered the belly, having taken up the boiled excrement, comes out from the lower part; as long as there is even a little excrement, so long it comes out turbid; when the belly is clean, it comes out clear and undisturbed. Then he pours the remaining water on its back. That peels off the dark hide and goes. Then, having singed the hairs with a grass torch, he cuts off the head with a sharp sword. Having received the trickling blood in a vessel, having kneaded the meat with the blood, having cooked it, seated amidst his children and wife, having eaten, he sells the remainder. Fifty-five years passed while he earned his livelihood in just this manner. While the Tathāgata was dwelling in the neighbouring monastery, not even for a single day was there any veneration even with a handful of flowers, or a giving of almsfood even of a ladleful, or any other merit whatsoever. Then a disease arose in his body; while still alive, the torment of the great hell of Avīci presented itself. The torment of Avīci is indeed a burning heat capable of destroying the eyes of one looking at it from a distance of a hundred yojanas. And this too was said -

And by the Elder Nāgasena this simile was spoken because of its exceeding intensity compared to the heat of ordinary fire - "Just as, great king, even a stone the size of a pinnacle building, thrown into the fire of hell, goes to dissolution in a moment, but beings reborn there, by the power of action, like those gone into a mother's womb, do not dissolve." When that torment presented itself to him, a manifestation resembling his action arose. Right in the middle of the house, having cried out the cry of a pig, going about on his knees, he goes to the eastern side and to the western side. Then the people of his household, having seized him firmly, shut his mouth. The result of action indeed cannot be prevented by anyone. He, crying out, goes about here and there. All around in seven houses the people do not obtain sleep. But being unable to prevent the going outside of one frightened by the fear of death, the entire household, just as one standing inside is unable to go about outside, so having shut the house doors, having surrounded the outside of the house, guarding, they remain. The other, right inside the house, crying out with the torment of hell, goes about here and there. Having gone about thus for seven days, on the eighth day, having died, he was reborn in the great hell of Avīci. The great hell of Avīci should be described by means of the Devadūta Sutta.

Monks, going past the door of his house, having heard that sound, having the perception "It is the sound of pigs," having gone to the monastery, seated in the presence of the Teacher, said thus - "Venerable sir, today is the seventh day since the door of Cunda the pork-butcher's house was shut while pigs are being killed; there will be some auspicious ceremony in the house, I think. In one killing so many pigs, venerable sir, there is not even a single thought of friendliness or compassion; indeed such a hard and harsh being has never been seen by us before." The Teacher - "No, monks, he is not killing pigs these seven days; but a result resembling his action arose for him; while still alive, the torment of the great hell of Avīci presented itself. He, by that torment, for seven days, crying out the cry of a pig, having gone about inside the dwelling, today having died, has been reborn in Avīci" - having said this, when it was said "Venerable sir, having thus grieved here in this world, having gone again, he was reborn in a place of grieving itself," "Yes, monks, those who are heedless, whether they be householders or those gone forth, grieve in both respects indeed" - having said this, he spoke this verse -

15.

Therein, "evil-doer" means a person who is the doer of evil action of many kinds, thinking "Indeed I have not done what is good, evil has been done" - he definitively grieves here at the time of death; this is his grieving over action. But experiencing the result, he grieves after death. This is his grieving over the result in the world beyond. Thus he grieves in both respects indeed. For that very reason, even while still living, that Cunda the pork-butcher too grieves. "Having seen his defiled action" means having seen his own defiled action, lamenting in various ways, he suffers.

At the conclusion of the verse, many became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of Cunda the pork-butcher is the tenth.

11.

The Story of the Lay Follower Dhammika

16. "Here he rejoices": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the righteous lay follower Dhammika.

It is said that in Sāvatthī there were five hundred righteous lay followers by name. Each one of them had five hundred lay followers as retinue. He who was their eldest had seven sons and seven daughters. Each one of them had one ticket rice gruel, a ticket meal, a fortnightly meal, an invitation meal, an observance day meal, a meal for visitors, a meal for the Community, and a rains-residence gift. They too were all sons who followed after their father by name. Thus, for the fourteen sons, the wife, and the lay follower, sixteen ticket rice gruels and so on were maintained. Thus he, together with his sons and wife, was moral, of good character, and delighting in giving and sharing. Then afterwards a disease arose in him, and his life principle declined. He, wishing to hear the Teaching, sent to the Teacher's presence saying "Send me eight or sixteen monks." The Teacher sent them. They, having gone, having surrounded his bed, sat down on the prepared seats. When it was said "Venerable sir, the seeing of the noble ones will be rare for me; I am weak; recite one discourse for me," "Which discourse do you wish to hear, lay follower?" When it was said "The Satipaṭṭhāna Sutta, not abandoned by all Buddhas" - they began the discourse "Monks, this is the one-way path for the purification of beings." At that moment, from the six heavenly worlds, six chariots, adorned with all ornaments, yoked with a thousand Sindh horses, measuring one hundred and fifty yojanas, arrived. The deities standing in them said "We shall take you to our heavenly world, we shall take you to our heavenly world. Hey, like one who, having broken an earthen vessel, takes a golden vessel, be reborn here to delight in our heavenly world, be reborn here to delight in our heavenly world." The lay follower, not wishing an obstacle to the hearing of the Teaching - said "Wait, wait." The monks, with the perception "He is hindering us," remained silent.

Then his sons and daughters cried out "Our father was formerly insatiable in hearing the Teaching, but now, having summoned monks and having had them recite, he himself hinders them; there is indeed no being who does not fear death." The monks, thinking "Now there is no opportunity," rose from their seats and departed. The lay follower, having waited a little while and having regained mindfulness, asked his sons - "Why are you weeping?" "Father, you, having summoned monks and while listening to the Teaching, yourself hindered them; then we wept, saying 'There is indeed no being who does not fear death.'" "But where are the noble ones?" "Saying 'There is no opportunity,' they rose from their seats and departed, father." When it was said "I was not speaking with the noble ones," "Then with whom were you speaking?" "From the six heavenly worlds, deities, having adorned six chariots and having brought them, standing in the sky, are making the sound 'Delight in our heavenly world, delight in our heavenly world'; I was speaking with them." "Where, father, are the chariots? We do not see them." "But are there flowers strung together for me?" "There are, father." "Which heavenly world is delightful?" "The Tusita abode, the dwelling place of all Bodhisattas and the mothers and fathers of Buddhas, is delightful, father." "If so, throw a garland of flowers, saying 'Let it attach to the chariot that has come from the Tusita abode.'" They threw it. It, having attached to the front of the chariot, hung in the sky. The great multitude saw that very thing, but did not see the chariot. The lay follower, having said "Do you see this garland of flowers?" when it was said "Yes, we see it" - having said "This hangs on the chariot that has come from the Tusita abode; I am going to the Tusita abode; do not worry; wishing to be reborn near me, make merit in the very same manner as done by me," having died, he was established in the chariot.

At that very moment an individual existence measuring three leagues, adorned with ornaments of sixty cartloads, arose for him; a thousand nymphs surrounded him; a golden mansion twenty-five yojanas in extent appeared. When those monks had reached the monastery, the Teacher asked - "Was the teaching of the Teaching heard from the lay follower, monks?" "Yes, venerable sir, but right in the middle he hindered them saying 'Wait.' Then his sons and daughters cried. We, thinking 'Now there is no opportunity,' having risen from our seats, departed." "He was not speaking with you, monks. Deities from the six heavenly worlds, having adorned six chariots and brought them, summoned that lay follower. He, not wishing for an obstacle to the teaching of the Teaching, spoke with them." "Yes, venerable sir." "Yes, monks." "Where has he now been reborn?" "In the Tusita realm, monks." "Venerable sir, having wandered about here rejoicing among his relatives, having gone just now, he has been reborn in a place of rejoicing itself." "Yes, monks, for those who are diligent, whether householders or those gone forth, rejoice everywhere indeed" - and having said this, he spoke this verse -

16.

Therein, "doer of merit" means a person who is the doer of wholesome deeds of many kinds rejoices here by rejoicing over action, thinking "Indeed evil was not done by me, good was done by me," and after death by rejoicing over the result. Thus he is said to rejoice in both respects. "Purity of action" means the righteous lay follower too, having seen the purity of his own action, the achievement of meritorious action, rejoices even in this world before death, and having died, now rejoices exceedingly even in the world beyond.

At the conclusion of the verse, many became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of the lay follower Dhammika is the eleventh.

12.

The Story of Devadatta

17. "Here he is tormented": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to Devadatta.

The case of Devadatta has been told in detail, expanding all the birth stories spoken referring to Devadatta, from the time of going forth up to the entering into the earth. Here, however, this is the summary - In the Teacher's time, there is a market town of the Mallas named Anupiya. In dependence on that, while dwelling in the Anupiya mango grove itself, on the very day of the Tathāgata's receiving of the marks, by eighty thousand families of relatives, thinking "Whether he becomes a king or a Buddha, he will go about with a retinue of warriors alone," eighty thousand sons were pledged. When the majority of those had gone forth, seeing these six Sakyans - the king named Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta - not going forth, "We give our own sons the going forth, but these six Sakyans are not relatives, methinks; why do they not go forth?" They raised up a discussion. Then Mahānāma the Sakyan, having approached Anuruddha, said "Dear son, there is no one gone forth from our family; either you go forth, or I shall go forth." He, however, was delicate and accomplished in possessions; even the word "there is not" had never been heard by him. For one day, when those six warriors were playing a ball game, Anuruddha, defeated by a cake wager, sent for cakes; then his mother, having prepared cakes, sent them. They, having eaten, played again. Again and again it was his defeat. But his mother, each time he sent, having sent cakes three times, on the fourth occasion sent saying "There are no cakes." He, because of never having experienced the word "there is not," thinking "This must be a certain kind of cake," sent saying "Bring me 'there-is-not' cakes." But when his mother was told "Give 'there-is-not' cakes, it seems, lady," thinking "The word 'there is not' has never been heard before by my son; but by this means I shall make him know this matter," she covered an empty golden bowl with another golden bowl and sent it. The deities who guarded the city thought - "By Anuruddha the Sakyan, at the time of a famine, having given his own share of food to the Paccekabuddha named Upariṭṭha, the aspiration was made: 'May there not be for me the hearing of the word "there is not," may there not be the knowing of the place where food arises.' If this one sees the empty bowl, we shall not be able to enter the assembly of the gods; even our heads would split into seven pieces." Then they filled that bowl with celestial cakes. When it was placed on a sugar-ball stand and merely opened, the fragrance of cakes, having pervaded the entire city, remained. As soon as a piece of cake was placed in the mouth, it pervaded seventeen thousand taste conductors.

He thought - "I am not dear to my mother; for so long a time she did not cook this 'there-is-not' cake for me. From now on I shall not eat any other cake." He, having gone home, asked his mother - "Mother, am I dear or not dear to you?" "Dear son, like the eye of a one-eyed person and like the heart, you were exceedingly dear to me." "Then why for so long a time did you not cook 'there-is-not' cake for me, mother?" She asked the junior attendant - "Is there anything in the bowl, dear son?" "The bowl is full of cakes, lady; such cakes have never been seen by me before," he reported. She thought - "My son must be meritorious, one who has formed a resolution; the cakes must have been sent by the deities, having filled the bowl." Then her son said: "Mother, from now on I shall not eat any other cake; you should cook only 'there-is-not' cake." She too, from then on, whenever he said "I wish to eat cake," covered an empty bowl with another bowl and sent it. As long as he lived in the midst of the house, the deities themselves sent cakes for him.

He, not knowing even this much, what would he know about the going forth? Therefore, having asked his brother "What is this going forth?" when it was said "With shaven hair and beard, clothed in ochre robes, having lain down on a bed of planks or a bed of split bamboo, one should dwell going about for almsfood. This is what is called the going forth," he said "Brother, I am delicate. I shall not be able to go forth." "If so, dear son, having learnt a trade, dwell the household life. For it is not possible for one of us not to go forth." Then he asked him "What is this trade?" "A son of good family who does not even know where food comes from, what would he know about a trade?" For one day a discussion arose among three warriors - "Where does food come from?" Kimila said - "It comes from the store-room." Then Bhaddiya said to him "You do not know where food comes from; food comes from a pot." Anuruddha said "You both do not know; food comes in a golden dish with a jewelled lid."

Among them, it is said, one day Kimila, having seen paddy being brought down from the store-room, had the perception "These were born in the store-room itself." Bhaddiya, one day, having seen food being served from a pot, had the perception "It arose in the pot itself." But by Anuruddha, neither those pounding paddy, nor those cooking food, nor those serving had ever been seen before; he only sees what has been served and placed before him. He, at the time when he wished to eat, formed the notion "Food arises in the dish." Thus all three of them do not know where food comes from. Therefore he, having asked "What is this trade?" having heard the duties to be done year after year beginning with "First the field should be ploughed," having said "When will there be an end to these tasks? When shall we, living at ease, enjoy our wealth?" when the endlessness of the tasks was declared, having approached his mother saying "If so, you yourself dwell the household life; I have no need of this," having said "Permit me, mother, I shall go forth," having been refused by her in various ways three times, when it was said "If your friend King Bhaddiya will go forth, go forth together with him," having approached him, having said "My going forth, my dear, is bound to you," having convinced him in various ways, he obtained an acknowledgment to go forth together with himself on the seventh day.

Then Bhaddiya the Sakyan king, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta - these six warriors, with Upāli the barber as seventh, like gods who, having experienced divine success for seven days, go to a pleasure grove, having departed with a fourfold army, having reached another realm, having sent back the army by the king's command, they entered another realm. There the six warriors, having taken off their own ornaments, having made a bundle, saying "Come now, my good man Upāli, turn back; this much is sufficient for your livelihood," gave it to him. He, having rolled at their feet, having lamented, being unable to go beyond their command, having risen, having taken it, turned back. At the time of their parting in two, it was as if the forest had reached the point of weeping, as if the earth had reached the appearance of trembling. Upāli the barber too, having gone a little way, having turned back, thought "The Sākiyans are fierce; thinking 'By him the princes have been led away,' they might even have me killed. If indeed these Sakyan princes, having abandoned such success, having thrown away these priceless ornaments like a lump of spittle, will go forth, far less then should I not?" Having removed the bundle, having hung those ornaments on a tree, having said "Let those who wish take them," having gone to their presence, when asked by them "Why did you turn back?" he reported that matter. Then they, having taken him, having gone to the Teacher's presence, having said "We, venerable sir, are Sākiyans, dependent on conceit; this one has been our attendant for a long time; give him the going forth first; we shall pay respect and so on to him; thus our conceit will be humbled," having given him the going forth first, afterwards they themselves went forth. Among them, the Venerable Bhaddiya within that very rainy season became a possessor of the threefold true knowledge. The Venerable Anuruddha, having become one who possesses the divine eye, afterwards, having heard the Mahāvitakka Sutta, attained arahantship. The Venerable Ānanda became established in the fruition of stream-entry. The Elder Bhagu and the Elder Kimila, at a later time, having developed insight, attained arahantship. Devadatta attained supernormal power belonging to an ordinary person.

Afterwards, while the Teacher was dwelling at Kosambī, great material gain and honour arose for the Tathāgata together with his Community of disciples. People with robes, medicines, and so on in their hands, having entered the monastery, went about looking at the sitting places of the eighty great disciples, saying "Where is the Teacher, where is the Elder Sāriputta, where is the Elder Mahāmoggallāna, where is the Elder Mahākassapa, where is the Elder Bhaddiya, where is the Elder Anuruddha, where is the Elder Ānanda, where is the Elder Bhagu, where is the Elder Kimila?" There was no one asking "Where is the Elder Devadatta, whether seated or standing?" He thought - "I too went forth together with these very ones, they too are those gone forth from the warrior caste, I too am one gone forth from the warrior caste; people with material gain and honour in their hands seek only these very ones, there is no one who even takes my name. Together with whom, having joined, and having converted whom, could I produce material gain and honour for myself?" Then this occurred to him - "This King Bimbisāra, at the very first sight, together with eleven myriads, became established in the fruition of stream-entry; it is not possible to join together with him; nor is it possible to join together with the King of Kosala. But this Prince Ajātasattu, the king's son, does not know the virtues or faults of anyone; I shall join together with him." He, having gone from Kosambī to Rājagaha, having created the form of a boy, having adorned four venomous snakes on the four hands and feet, having put one on the neck, having made one into a coil on the head, having placed one on one shoulder, with this snake-girdle, having descended from the sky, having sat down on the lap of Ajātasattu, when the frightened one said "Who are you?" having said "I am Devadatta," for the purpose of dispelling his fear, having withdrawn that individual existence, bearing the double robe, bowl and robes, having stood before him, having converted him, he produced material gain and honour. He, overpowered by material gain and honour, having aroused the evil thought "I will lead the Community of monks," together with the arising of that thought, having fallen away from supernormal power, having paid homage to the Teacher who was teaching the Teaching to an assembly including the king at the Bamboo Grove Monastery, having risen from his seat, having raised joined palms - Having said "The Blessed One, venerable sir, is now old, aged, elderly; let him live at ease, devoted to pleasant abiding in the present life; I will lead the Community of monks; hand over the Community of monks to me," having been disparaged by the Teacher with the term "one to be spat upon," rejected, displeased, having bound this first resentment towards the Tathāgata, he departed.

Then the Blessed One had the legal act of informing performed against him at Rājagaha. He, thinking "I have now been abandoned by the ascetic Gotama; now I shall do him harm," having approached Ajātasattu, said "Formerly indeed, young man, human beings were long-lived; now they are short-lived. There is the possibility that you, being still a young man, might die. Therefore, young man, having killed your father, become king; I, having killed the Blessed One, will become the Buddha." Having said this, when he was established in the kingdom, having employed men for the murder of the Tathāgata, when they, having attained the fruition of stream-entry, turned back, himself having ascended Vulture's Peak mountain, thinking "I myself shall deprive the ascetic Gotama of life," having hurled a stone, having done the deed of drawing blood, being unable to kill him even by this means, he again had Nāḷāgiri released. When it was approaching, the Elder Ānanda, having given up his own life for the Teacher, stood in front. The Teacher, having tamed the elephant, having departed from the city, having gone to the monastery, having consumed the great gift brought by many thousands of lay followers, having given a progressive discourse to the eighteen crores of residents of Rājagaha who had assembled on that day, when the full realisation of the teaching had arisen for eighty-four thousand living beings, having heard the talk of praise of the elder - "Oh, the Venerable Ānanda is of great virtue; when such a noble elephant was approaching, having given up his own life, he stood right in front of the Teacher" - having said "Not only now, monks; in the past too this one gave up his life for my sake indeed," being requested by the monks, he told the Cūḷahaṃsa - Mahāhaṃsa - and Kakkaṭaka Birth Stories. Devadatta's deed too was not at all well-known; just as it was not well-known because of having had the king killed, nor because of having employed murderers, nor because of having hurled the stone, as it was because of having had the elephant Nāḷāgiri released. For then the great multitude raised an uproar: "The king too was caused to be killed by Devadatta himself, the murderers too were employed, the stone too was hurled. But now Nāḷāgiri was released by him; the king goes about having taken up such an evil one."

The king, having heard the talk of the great multitude, having had five hundred pots of boiled rice removed, did not go again to attend upon him; and the townspeople too, when he had come to their families, did not give even a mere morsel of almsfood. He, having fallen away from material gain and honour, wishing to live by hypocrisy, having approached the Teacher, having requested five cases, when rejected by the Blessed One saying "Enough, Devadatta; whoever wishes, let him be a forest-dweller," said "Whose word, friends, is beautiful - the Tathāgata's or mine? For I speak thus by way of the superior: 'It would be good, venerable sir, if monks were for life forest-dwellers, almsfood eaters, wearers of rag-robes, tree-root dwellers, and should not eat fish and meat.'" Having said "Whoever wishes to be freed from suffering, let him come together with me," he departed. Having heard his words, some newly gone forth ones of dull higher intelligence, thinking "Devadatta speaks well; we shall wander together with him," joined together with him. Thus he, together with five hundred monks, with those five cases, convincing people devoted to austerity, having asked again and again among families, eating, strove for schism in the Community. He, when asked by the Blessed One "Is it true, Devadatta, that you strive for schism in the Community, for breaking of the concord?" having said "True, Blessed One," even though exhorted with "Weighty indeed, Devadatta, is schism in the Community" and so on, not heeding the Teacher's word, having departed, having seen the Venerable Ānanda walking for almsfood in Rājagaha, said "From this day forth, friend Ānanda, I will perform the Observance apart from the Blessed One, apart from the Community of monks; I will perform legal acts of the Community." The elder reported that matter to the Blessed One. Having known that, the Teacher, having become one with arisen religious emotion regarding the Teaching, having reflected "Devadatta is performing a deed of retribution for himself in Avīci, based upon harm to the world with its gods" -

Having spoken this verse, he again uttered this inspired utterance:

Then Devadatta, on the Observance day, having sat down to one side together with his own assembly, having said "Whichever one approves of these five cases, let him take the voting ticket," when the voting ticket had been taken by five hundred Vajjian sons who were junior and of little gratitude, having split the Community, taking those monks, he went to Gayāsīsa. Having heard the fact of his having gone there, the Teacher sent the two chief disciples for the purpose of bringing back those monks. They, having gone there, instructing through instruction by the wonder of mind-reading and through instruction by the wonder of supernormal power, having given them the Deathless to drink, taking them, came back through the sky. Kokālika too said "Get up, friend Devadatta, the monks have been led away by Sāriputta and Moggallāna. Were you not told by me 'Do not, friend, trust Sāriputta and Moggallāna'? Sāriputta and Moggallāna have evil desires, they have come under the control of evil desires," and struck him in the middle of the heart with his knee; right there hot blood gushed from his mouth. But having seen the Venerable Sāriputta coming through the sky surrounded by the community of monks, the monks said: "Venerable sir, the Venerable Sāriputta went at the time of going with just one companion, but now he comes with a great retinue and shines." The Teacher, having said "Not only now, monks, does Sāriputta shine; in the past too, even when born in the animal realm, my son coming to my presence shone indeed," said:

He related this Jātaka. Again, when the monks said "Venerable sir, Devadatta, it is said, having caused the two chief disciples to sit on both sides, saying 'I shall teach the Teaching in the manner of a Buddha,' is imitating you," having said "Not only now, monks; in the past too this one strove to imitate me, but was not able," he said:

Having related the Jātaka beginning with this, on successive days too, beginning a discourse of a similarly suitable kind:

He related such birth stories and so on. Again, referring to the talk "Devadatta is ungrateful" -

He related such birth stories and so on. Again, referring to his endeavouring for murder -

He related such birth stories and so on. On the following day, when discussions were going on that "Devadatta has declined on both sides, from material gain and honour and from asceticism," having said "Not only now, monks, has Devadatta declined; in the past too he had declined indeed" -

He related such birth stories and so on. Thus, while dwelling at Rājagaha itself, having related many birth stories referring to Devadatta, having gone from Rājagaha to Sāvatthī, he made his dwelling at the monastery in Jeta's Grove. Devadatta also, having been sick for nine months, at the final time, wishing to see the Teacher, said to his own disciples - "I wish to see the Teacher; show him to me." When it was said "You, at the time when you were able, conducted yourself as an enemy together with the Teacher; we will not take you there," "Do not destroy me; resentment was made by me towards the Teacher, but on the part of the Teacher there is not even a hair-tip's measure of resentment towards me. For that Blessed One -

"Show me the Blessed One," he entreated again and again. Then they, having taken him on a small bed, set out. Having heard of his coming, the monks reported to the Teacher - "Venerable sir, Devadatta, it seems, is coming for the purpose of seeing you." "No, monks, he will not be able to see me in that individual existence." It seems that from the time of requesting the five matters, Devadatta is unable to see the Buddha again; this is the natural order. "He has come to such and such a place and such and such a place, venerable sir." "Let him do whatever he wishes; he will not be able to see me." "Venerable sir, he has come to within a yojana from here, half a yojana, a league, he has come near the Jeta's Grove pond, venerable sir." "Even if he enters inside Jeta's Grove, he will indeed not be able to see me." Those who had come bringing Devadatta, having set down the bed on the bank of the Jeta's Grove pond, went down to bathe in the pond. Devadatta also, having risen from the bed, having placed both feet on the ground, sat down. His feet sank into the earth. He, gradually, having sunk up to the ankles, up to the knees, up to the waist, up to the breast, up to the neck, at the time when the jawbone had entered the ground -

He spoke this verse. It is said that, having seen this state, the Tathāgata gave the going forth to Devadatta. For if he had not gone forth, having become a layman and having done weighty action, he would not have been able to create a condition for escape from existence in the future; but having gone forth, although he will do weighty action, he will be able to create a condition for escape from existence in the future - thus the Teacher gave him the going forth. For he, at the summit of a hundred thousand cosmic cycles from now, will become an Individually Enlightened One named Aṭṭhissara; he, having entered the earth, was reborn in Avīci. But because of having offended against the motionless Buddha, "let him be tormented having become motionless" - thus inside the hundred-yojana Avīci, his body was reborn with a height of exactly a hundred yojanas. His head up to the ear-cartilage entered the iron pan above, his feet up to the ankles entered the iron ground below; an iron stake the size of a great palm-tree trunk, having emerged from the western wall, having pierced through the middle of his back, having emerged from his chest, entered the eastern wall; another, having emerged from the southern wall, having pierced through his right side, having emerged from his left side, entered the northern wall; another, having emerged from the pan above, having pierced through his head, having emerged from the lower part, entered the iron ground. Thus he was tormented there, completely motionless.

The monks raised up a discussion: "Devadatta, having come so far, without even being able to see the Teacher, entered the earth." The Teacher, having said "Not only now, monks, did Devadatta enter the earth having offended against me; in the past too he entered indeed," in order to explain the state of having entered the earth of that one who, at the time when he was a king of elephants, having consoled a man who had lost his way, having placed him on his own back, having brought him to safety, came back three times and had his tusks cut thus at the tips, at the middle, and at the roots, and on the third occasion passed beyond the range of vision of the great being -

Having told this birth story, and again when a similar discussion arose, he told the Khantivādi Jātaka to explain the state of having entered the earth of that one who, as King Kalābu, offended against himself when he was the Khantivādin, and the Cūḷadhammapāla Jātaka to explain the state of having entered the earth of that one who, as King Mahāpatāpa, offended against himself when he was Cūḷadhammapāla.

But when Devadatta had entered the earth, the great multitude, full of mirth, having hoisted flags, banners, and plantain trees, having set up full pitchers, saying "It is indeed a gain for us," experienced a great festival. They reported that matter to the Blessed One. The Blessed One, having said "Not only now, monks, does the great multitude rejoice at the death of Devadatta; in the past too they rejoiced indeed," in order to explain the state of satisfaction of the great multitude at the death of a king named Piṅgala in Bārāṇasī, who was disagreeable to all people, fierce and harsh -

He told this Piṅgala Jātaka. The monks asked the Teacher - "Now, venerable sir, where has Devadatta been reborn?" "In the great hell of Avīci, monks." "Venerable sir, having wandered about being tormented here, having gone again, he was reborn in a place of torment itself." "Yes, monks, whether they be those gone forth or householders, those who dwell in heedlessness are tormented in both respects indeed" - having said this, he spoke this verse -

17.

Therein, "here he is tormented" means here he is tormented by the torment of action, to the extent of displeasure. "After death" means but in the world beyond he is tormented by the torment of the result, by the extremely severe suffering of the realms of misery. "Evil-doer" means the doer of evil of many kinds. "In both respects" means by the torment of the kind above explained, he is said to be tormented in both respects. "Evil was done by me" means for he, being consumed by the torment of action, is tormented thinking "evil was done by me." That is a trifling torment; but being tormented by the torment of the result, he is tormented even more, having gone to an unfortunate realm, he is tormented very much by exceedingly harsh torment.

At the conclusion of the verse, many became stream-enterers and so on. The teaching was beneficial to the great multitude.

The story of Devadatta is the twelfth.

13.

The Story of Queen Sumanā

18. The Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to Sumanādevī, beginning with "Here he rejoices."

For in Sāvatthī, daily two thousand monks eat at the house of Anāthapiṇḍika, and likewise at the house of Visākhā the great female lay follower. In Sāvatthī, whoever wishes to give a gift does so only after obtaining the permission of those two. Why? Having asked "Has Anāthapiṇḍika or Visākhā come to your place of giving?" when it was said "They have not come," they censure even a gift made having spent a hundred thousand, saying "What kind of gift is this?" For both of them know very much the preferences of the community of monks and the befitting duties, and when those two are administering, the monks eat to their heart's content. Therefore all who wish to give a gift go taking those two along. Thus they do not get to serve food to monks in their own respective houses. Thereupon Visākhā, considering "Who now, standing in my place, will serve food to the community of monks?" having seen her son's daughter, established her in her own place. She serves food to the community of monks at her dwelling. Anāthapiṇḍika too established his eldest daughter named Mahāsubhaddā. She, performing service for the monks, listening to the Teaching, having become a stream-enterer, went to her husband's family. Then he established Cūḷasubhaddā. She too, doing likewise, having become a stream-enterer, went to her husband's family. Then he established his youngest daughter named Sumanādevī. But she, having heard the Teaching, having attained the fruition of once-returning, while still a maiden, afflicted by such an illness, having ceased taking food, wishing to see her father, had him summoned. He, having heard her message while at a certain place of giving, having come, said "What is it, dear daughter Sumanā?" She too said to him - "What is it, dear father, younger brother?" "Are you lamenting, dear daughter?" "I am not lamenting, younger brother." "Are you afraid, dear daughter?" "I am not afraid, younger brother." But having said just this much, she died. He, although a stream-enterer, being unable to endure the sorrow that had arisen over the millionaire's daughter, having had the bodily rites performed for his daughter, weeping, having gone to the Teacher's presence, when it was said "What is it, householder, have you come afflicted, unhappy, with tearful face, weeping?" he said "My daughter, venerable sir, Sumanādevī, has died." "Then why do you grieve? Is not death certain for all?" "I know this, venerable sir, but such a daughter of mine, accomplished in shame and moral fear, being unable to establish mindfulness at the time of death, died lamenting; because of that no small displeasure arises in me." "But what was said by her, great millionaire?" "I, venerable sir, addressed her 'Dear daughter, Sumanā.' Then she said to me - 'What is it, dear father, younger brother?' 'Are you lamenting, dear daughter?' 'I am not lamenting, younger brother.' 'Are you afraid, dear daughter?' 'I am not afraid, younger brother.' Having said this much, she died." Then the Blessed One said to him - "Your daughter was not lamenting, great millionaire." "Then why, venerable sir, did she speak thus?" "Because of being the younger one. For your daughter, householder, is senior to you in path and fruition. For you are a stream-enterer, but your daughter is a once-returner. She, being senior to you in path and fruition, spoke to you thus." "Is that so, venerable sir?" "Yes, householder." "Where has she now been reborn, venerable sir?" "In the Tusita realm, householder." "Venerable sir, my daughter, having wandered here among relatives rejoicing, having gone from here too, has been reborn in a place of rejoicing itself." Then the Teacher, having said to him "Yes, householder, those who are diligent, whether householders or those gone forth, rejoice indeed both in this world and in the world beyond," spoke this verse -

18.

Therein, "here" means he rejoices here in this world by rejoicing over action. "After death" means he rejoices in the world beyond by rejoicing over the result. "Doer of merit" means the doer of merit of many kinds. "In both respects" means here he rejoices thinking "wholesome was done by me, evil was not done by me," and in the hereafter he rejoices experiencing the result. "Merit was done by me" means but rejoicing here, he rejoices thinking "merit was done by me," with reference to rejoicing over action, by mere pleasure alone. "Even more" means but having gone to a good destination, by rejoicing over the result, experiencing divine success in the Tusita city for fifty-seven ten million years and sixty hundred thousand years, he rejoices exceedingly.

At the conclusion of the verse, many became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of Queen Sumanā is the thirteenth.

14.

The Story of the Two Friend Monks

19-20. The Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to two friends, beginning with "Though much."

For two sons of good family dwelling in Sāvatthī, who were friends, having gone to the monastery, having heard the Teacher's teaching of the Teaching, having abandoned sensual pleasures, having given their breast to the Dispensation, having gone forth, having dwelt five years in the presence of their teachers and preceptor, having approached the Teacher, having asked about the charges in the Dispensation, having heard about the charge of insight and the charge of scriptural study in detail, one of them first, having had the charge of insight taught up to arahantship, saying "I, venerable sir, having gone forth in old age, shall not be able to fulfil the charge of scriptural study, but I shall fulfil the charge of insight," striving and endeavouring, attained arahantship together with the analytical knowledges. The other, however, saying "I shall fulfil the charge of scriptural study," having gradually learnt the three Canons of the Buddha's teaching, teaches the Teaching wherever he goes, recites melodic recital, and goes about teaching the Teaching to five hundred monks. He was the teacher of eighteen great groups. Monks, having taken a meditation subject in the presence of the Teacher, having gone to the dwelling place of the other elder, having stood firm in his exhortation, having attained arahantship, having paid homage to the elder, say "We wish to see the Teacher." The elder sends them, saying "Go, friends, having paid homage to the Teacher in my name, pay homage to the eighty great elders, and say to the friend elder too 'Our teacher pays homage to you.'" Those monks, having gone to the monastery, having paid homage to the Teacher and the eighty great elders, having gone to the presence of the elder of scriptural study, say "Venerable sir, our teacher pays homage to you." And when the other said "Who indeed is he?" they say "Your friend monk, venerable sir." Thus, while the elder was sending messages again and again, that monk, having endured for a short time, afterwards being unable to endure, when it was said "Our teacher pays homage to you," having said "Who is this?" when it was said "Your friend monk," having said "But what was learnt by you in his presence? Was it a certain collection among the Dīgha Nikāya and so on? Was it one Canon among the three Canons?" he thought "He does not know even a verse of four lines; having taken rag robes, he entered the forest at the very time of going forth; he has obtained many pupils indeed; when he comes, it is fitting for me to ask him questions."

Then afterwards the elder came to see the Teacher. Having left his bowl and robes in the presence of the friend elder, having gone, having paid homage to the Teacher and the eighty great elders, he returned to the dwelling place of his friend. Then that one, having performed the duties for him, having taken a seat of equal measure, sat down thinking "I shall ask questions." At that moment the Teacher, thinking "This one, having vexed my son in such a manner, would be reborn in hell," out of compassion for him, as if going on a monastery tour, having gone to their sitting place, sat down on the excellent Buddha-seat that had been prepared. For monks, wherever they sit down, sit down only after having prepared a Buddha-seat. Therefore the Teacher sat down on the seat that had been prepared as usual. Having sat down, having asked the monk of scriptural study a question on the first meditative absorption, when that was not answered, beginning with the second meditative absorption, he asked questions on all eight attainments and on the fine-material and immaterial spheres as well. The elder of scriptural study was not able to answer even one. The other answered all of that. Then he asked him a question on the path of stream-entry. The elder of scriptural study was not able to answer. Then he asked the elder who had eliminated the mental corruptions. The elder answered. The Teacher, having delighted saying "Good, good, monk," asked questions in succession on the remaining paths as well. The one of scriptural study was not able to answer even one; the one who had eliminated the mental corruptions answered each and every question asked. The Teacher gave him applause in all four cases. Having heard that, beginning with the terrestrial deities, up to the Brahma world, all the deities and the serpents and supaṇṇas gave applause. Having heard that applause, his pupils and co-residents grumbled against the Teacher - "What indeed is this that was done by the Teacher? He gave applause in four cases to the old elder who knows nothing, but did not make even so much as praise for our teacher who bears all the Scriptures, the leader of five hundred monks." Then the Teacher, having asked them "What indeed is this, monks, that you are speaking of?" when that matter was reported, having said "Monks, your teacher is like one guarding cattle for wages in my Dispensation, but my son is like the owner who consumes the five dairy products according to his own preference," spoke these verses -

19.

20.

Therein, "collected scriptures" is a name for the Buddha's teaching of the three Canons. Having approached teachers and learnt that, though speaking much of it to others and reciting it, having heard that Teaching, what should be done by a doer, a person who practises, he is not a doer thereof. He does not set in motion wise attention by way of impermanence and so on even for the duration of a cock's wing-beat. This one is just as a cowherd guarding cattle for daily wages, having received them all without remainder right early, having taken them in the evening and handed them over to the owners, takes only the amount of daily wages, but does not obtain the five dairy products to consume as he pleases; just so, he is merely a partaker of the performance of duties and counter-duties from his pupils, but he is not a partaker of asceticism. But just as the owners themselves consume the dairy products of the cattle handed over by the cowherd, so too, having heard the Teaching spoken by him, persons who are doers, having practised in accordance with the instruction, some attain the first meditative absorption and so on, some, having developed insight, attain the paths and fruits - the owners of the cattle, just as of dairy products, are partakers of asceticism.

Thus the Teacher spoke the first verse with reference to a monk who is accomplished in morality, very learned, but dwelling in heedlessness, heedless regarding wise attention by way of impermanence and so on - not with reference to one who is immoral. The second verse, however, was spoken with reference to a doer, a person who practises, even though of little learning, who does the work of wise attention.

Therein, "though little even" means a small amount, even just one or two chapters. "One who lives in conformity with the Teaching" means having understood the meaning, having understood the Teaching, practising the teaching conforming to the nine supramundane teachings, reckoned as the preliminary practice, classified as the fourfold purification of morality, ascetic practices, foulness meditation subjects and so on, one is one who lives in conformity with the Teaching. He goes about hoping for penetration thinking "today, today itself." He, through this right practice, having abandoned lust and hate and delusion, fully understanding the phenomena to be fully understood by right cause and method, with well-liberated mind by way of substitution of opposites, suppression, eradication, cessation, escape, and liberation; "not clinging here or beyond" means not clinging with the four kinds of clinging to the aggregates, sense bases, and elements included in this world and the world beyond, or internal and external, the great one who has eliminated the mental corruptions is a partaker of the fruit of asceticism that has come by way of the asceticism reckoned as the path, and also of the five aggregates of states of one beyond training - thus, just as a house with a jewelled pinnacle, he reaches the pinnacle of the teaching with arahantship.

At the conclusion of the verse, many became stream-enterers and so on. The teaching was beneficial to the great multitude.

The story of the two friend monks is the fourteenth.

The commentary on the Pairs Chapter is concluded.

The first chapter.

2.

The Chapter on Diligence

1.

The Story of Sāmāvatī

21-23. "Heedfulness is the state of the Deathless": the Teacher, while dwelling in dependence on Kosambī at Ghosita's park, spoke this teaching of the Teaching referring to the disaster of death of the five hundred women headed by Sāmāvatī, and of the five hundred of her relatives headed by Māgaṇḍiyā.

Herein this is the progressive discourse - In the past, in the country of Allakappa there was a king named the Allakappa king, and in the country of Veṭhadīpaka there was a king named the Veṭhadīpaka king - these two, having been friends from childhood, having learnt a craft in the household of one teacher, by the elapse of their respective fathers, having raised the parasol, became kings in countries each ten yojanas in length. They, having met together from time to time, standing together, sitting together, lying down together, having seen the great multitude being born and ageing and dying, having consulted thus: "There is no one who follows one going to the world beyond; even one's own body does not follow; all must be abandoned and one must go; what use is the household life to us? We shall go forth" - having handed over the kingdoms to their sons and wives, having gone forth in the going forth of sages, dwelling in the Himalayan region, they consulted - "We have gone forth having abandoned the kingdom, not because we were unable to make a living. We, dwelling in one place, are just like those who have not gone forth; therefore we shall dwell separately. You dwell on that mountain; I shall dwell on this mountain. But every fortnight, on the Observance day, we shall be together." Then this occurred to them - "Even so there will be association with a group for us. But you should light a fire on your mountain, and I shall light a fire on my mountain; by that sign we shall know of each other's existence." They did so.

Then afterwards the Veṭhadīpaka ascetic, having died, was reborn as an influential king of gods. Thereupon, when the fortnight had arrived, not seeing the fire, the other knew "My friend has died." The other too, at the very moment of rebirth, having looked at his own divine glory, reflecting upon his action, having seen his own practice of austere asceticism beginning from the time of going forth, thinking "Having gone, I shall see my friend," having abandoned that individual existence, like a wayfarer, having gone to his presence, having paid homage, stood to one side. Then he said to him - "Where have you come from?" "I am a wayfarer, venerable sir; I have come from afar. But, venerable sir, does the noble one dwell in this place alone, or is there anyone else?" "I have one friend." "Where is he?" "He dwells on that mountain, but on the Observance day he does not light a fire; he must surely have died." "Is that so, venerable sir?" "Yes, friend." "I am he, venerable sir." "Where were you reborn?" "I was reborn in the heavenly world as an influential king of gods, venerable sir; thinking 'I shall see the noble one,' I have come again. Is there indeed any danger for the noble ones dwelling in this place?" "Yes, friend, I am troubled on account of elephants." "What do the elephants do to you, venerable sir?" "They drop dung at the sweeping place, and having struck the ground with their feet, they dig up the dust; and I am wearied throwing away the dung and making the dust level." "Do you then wish for their not coming?" "Yes, friend." "Then I shall bring about their not coming" - and he gave to the ascetic an elephant-enticing lute and elephant-enticing spells. And while giving, having shown the three strings of the lute and having taught the three spells, having explained "When this string is struck and this spell is uttered, the elephants flee, unable even to turn back and look; when this string is struck and this spell is uttered, the elephants flee, looking back again and again as they go; when this string is struck and this spell is uttered, the leader of the herd comes offering his back" - having said "Whatever pleases you, that you should do," having paid homage to the ascetic, he departed. The ascetic, having uttered the spell for fleeing and having struck the string for fleeing, having put the elephants to flight, dwelt there.

At that time in Kosambī there was a king named Pūrantappa. One day he sat on the open-air terrace warming himself in the morning sunshine together with his pregnant queen. The queen, having put on the king's cloak, a red woollen blanket worth a hundred thousand, and seated, while conversing with the king, having taken from the king's finger a royal signet ring worth a hundred thousand, put it on her own finger. At that time a vulture with a bill like an elephant's trunk, going through the sky, having seen from afar the queen wearing the red woollen blanket, with the perception "a slice of flesh," having folded its wings, descended. The king, frightened by the sound of its descent, having risen, entered the inner dwelling. The queen, due to the heaviness of her pregnancy and her timid nature, was not able to go quickly. Then that bird, having swooped upon her, having seated her in its claws, plunged into the sky. Those birds, it is said, bear the strength of five elephants. Therefore, having carried them through the sky, having alighted at a place of their liking, they eat the flesh. She too, being carried away by it, frightened by the fear of death, thought - "If I cry out, the sound of a human being is indeed alarming to animals; having heard that, it will drop me. This being so, together with the embryo I shall reach the destruction of life; but at whatever place it alights and begins to eat me, there I shall put it to flight by making a noise." She, by her own wisdom, endured.

And at that time in the Himalayan region there was a great banyan tree that had grown a little and stood in the shape of a pavilion. That bird, having carried deer and such like there, eats them; therefore, having carried her too to that very place, having placed her among the branches, it looked back along the path by which it had come. Looking back along the path by which they had come was, it is said, their natural habit. At that moment the queen, having thought "Now it is fitting to put this one to flight," having raised both hands, having made both the sound of clapping and the sound of her voice, put it to flight. Then at the time of sunset the kamma-born winds stirred in her womb. A great rain cloud arose, thundering in all directions. For the chief queen who had been delicately nurtured, not receiving even so much as the words "Do not fear, lady," overcome by suffering, there was no sleep the whole night. But when the night became light, the dispersal of the clouds, the rising of dawn, and her delivery all occurred at the very same moment. She, because he was born having taken the cloud-season, the mountain-season, and the dawn-season, gave her son the name Utena.

Now the dwelling place of the Allakappa ascetic was not far from there. He, by his very nature, on rainy days, out of fear of the cold, does not enter the forest for the purpose of gathering fruits; having gone to that tree-root, having brought the bones of flesh eaten by the birds, having pounded them, having made a broth, he drinks it. Therefore on that day, thinking "I shall bring bones," having gone there, while searching for bones at the tree-root, having heard the sound of a child above, looking up, having seen the queen, having said "Who are you?" "I am a human woman." "How did you come?" When it was said "I was brought by a vulture with a bill like an elephant's trunk," he said "Come down." "I fear the mixing of castes, sir." "Who are you?" "I am of the warrior caste." "I too am indeed of the warrior caste." "Then tell me the special knowledge of the warriors." He told the special knowledge of the warriors. "Then climb up and bring down my son." He, having made a way to climb up on one side, having climbed up, took the child. And when it was said "Do not touch me with your hand," without touching her, he brought the child down. The queen too descended. Then, having led her to the hermitage, without breaking his morality, out of compassion he looked after her, having brought honey free from larvae, having brought wild-grown rice, having cooked rice gruel, he gave it to her. Thus, while he was looking after her, she afterwards thought - "I know neither the path by which I came nor the path for going; even with this one I have not even the slightest trust. If, however, this one, having abandoned us, goes somewhere, both of us will meet death right here; having done whatever it takes, having broken his morality, so that he does not release me, it is fitting to do that." Then she, having enticed him by the sight of her improperly dressed and improperly clothed state, brought about the destruction of his morality. Thenceforth the two of them lived together in harmonious living.

Then one day the hermit, looking up at the conjunction of the planets, having seen the fading of Pūrantappa's star, said "Dear lady, in Kosambī King Pūrantappa is dead." "Why, noble sir, do you say thus? Do you have resentment towards him?" "There is not, dear lady; having seen the fading of his star, I say thus." She wailed. Then, having asked her "Why are you weeping?" when she had declared that he was her own husband, he said - "Do not, dear lady, weep; for one who is born, death is certain." When it was said "I know, noble sir," "Then why are you weeping?" "My son is suitable for the kingdom belonging to the family. 'If he had been there, he would have raised the white parasol. Now he has indeed been born of high birth' - I weep out of sorrow, noble sir." "Let it be, dear lady, do not worry; if you desire the kingdom for him, I shall make the means for him to obtain the kingdom." Then he gave him the lute enticing elephants and the spells enticing elephants. At that time many thousands of elephants, having come, sat down at the foot of the banyan tree. Then he said to him - "While the elephants have not yet come, having climbed the tree, when they have come, having recited this spell, strike this string; all, having turned back, unable even to look back, will flee; then, having descended, you should come back." He, having done so, having come back, reported that occurrence. Then on the second day he said to him - "Today, having recited this spell, you should strike this string; all, having turned back, looking back, will flee." Then too, having done so, having come back, he reported. Then on the third day he said to him - "Today, having recited this spell, you should strike this string; the leader of the herd, offering his back, will come." Then too, having done so, he reported.

Then, having addressed his mother, he said "Dear lady, give your son the message; just by going from here he will become king." She, having addressed her son, having said "Dear son, you are the son of King Pūrantappa of Kosambī; the vulture with a bill like an elephant's trunk carried me away while pregnant," having told the names of the general and others, having said "To those who do not believe, you should show this woollen blanket that was your father's robe and the signet ring that was his ornament," she sent him off. The prince said to the hermit "Now what shall I do?" "Having sat on the lowest branch of the tree, having recited this spell, strike this string; the chief elephant, having offered you his back, will approach; seated just on his back, having gone to the country, take the kingdom." He, having paid homage to his mother and father, having done so, having sat on the back of the elephant that had come, whispered in its ear - "I am the son of King Pūrantappa of Kosambī; take my paternal kingdom and give it to me, master." He, having heard that, trumpeted the elephant cry "Let many thousands of elephants assemble!" Many thousands of elephants assembled. Again he trumpeted the elephant cry "Let the aged elephants withdraw!" The aged elephants withdrew. Again he trumpeted the elephant cry "Let the overly young elephants turn back!" They too turned back. He, surrounded by many thousands of herd elephants alone, having reached a borderland village, said "I am the king's son; let those desiring prosperity come together with me." Thenceforth, winning over the people, having gone and surrounded the city, he sent a message: 'Either give me battle or the kingdom.' The citizens said - "We shall give neither of the two. For our queen, heavy with child, was carried away by a vulture with a bill like an elephant's trunk; whether she exists or does not exist, we do not know. As long as we do not hear news of her, so long we shall give neither battle nor the kingdom." At that time, it is said, that was a hereditary kingdom. Then the prince, having said "I am her son," having told the names of the general and others, even so, to those who did not believe, he showed the woollen blanket and the signet ring. They, having recognised the woollen blanket and the signet ring, being free from doubt, having opened the gates, consecrated him in the kingdom. This, so far, is the origin of Udena.

Now in the country of Allakappa, a certain man named Kotuhalika, being unable to live during a famine, having taken his young son named Kāpi and his wife named Kāḷī, thinking "Having gone to Kosambī, I shall live," having taken provisions, departed. Some say "Having seen the great multitude dying from a disease caused by the wind humour, he departed." As they were going, when the provisions were exhausted, overcome by hunger, they were not able to carry the child. Then the husband said to his wife - "Dear lady, if we live, we shall obtain a son again; having abandoned him, let us go." A mother's heart is soft. Therefore she said - "I shall not be able to abandon a son who is still alive." "Then what shall we do?" "Let us carry him by turns." The mother, on her turn, having lifted him up like a garland of flowers, having laid him on her breast, having carried him on her hip, gives him to the father. When he had taken him and was walking, a feeling stronger than hunger arose. He said again and again - "Dear lady, if we live, we shall obtain a son; let us abandon him." She too, having refused again and again, did not give a reply. The child, being passed back and forth by turns, being weary, fell asleep in the father's hands. He, having known the state of his sleeping, having placed the mother in front, having laid him down on a mattress of leaves beneath a shrub, went on. The mother, having turned back and looking, not seeing her son, asked "Husband, where is my son?" "He has been laid down beneath a shrub by me." "Husband, do not destroy me; I shall not be able to live without my son; bring me my son," and having struck her breast, she lamented. Then, having turned back, he brought him. The son too had died on the road. Thus, having abandoned his son in that many instances, as an outcome of that, he was abandoned seven times in another existence. One should not despise an evil deed, thinking "This is a small thing."

As they were going, they reached a cowherd's family. And on that day the cowherd had a cow-blessing ceremony. In the cowherd's house, one Individually Enlightened One regularly ate. He, having fed him, performed the blessing ceremony. Much milk-rice had been prepared. The cowherd, having seen them arrive, having asked "Where have you come from?" having heard the whole story, being a son of good family of tender nature, having shown compassion towards them, had milk-rice with much ghee given to them. The wife said "Husband, while you live, I too am alive; for a long time you have had an empty stomach; eat as much as you like," and having turned the ghee and curds towards him, she herself ate only a little with a small amount of ghee. The other, having eaten much, was not able to cut off the craving for food due to having been starving for seven or eight days. The cowherd, having had milk-rice given to them, began to eat himself. Kotuhalika, looking at that, having sat down, having seen a portion of milk-rice being served by the cowherd to a bitch lying beneath a chair, thought "Fortunate indeed is this bitch; she regularly obtains such food." He, being unable to digest that milk-rice in the night-time, having died, was reborn in the womb of that bitch.

Then his wife, having performed the funeral rites, having taken up employment in that very house, having obtained a measure of rice, having cooked it, having placed it in the Individually Enlightened One's bowl, having said "May this reach your servant," thought - "It is fitting for me to dwell right here; the noble one constantly comes here; whether there be a gift or not, daily paying homage, performing service, gladdening the mind, I shall generate much merit." She dwelt right there doing her work for wages. That bitch too, in the sixth or seventh month, gave birth to just one dog. The cowherd had the milk of one cow given to it. It grew before long. Then the Individually Enlightened One, while eating, constantly gave it one morsel of food. It, on account of the morsel of food, developed affection for the Individually Enlightened One. The cowherd too constantly went twice to attend upon the Individually Enlightened One. Even while going, at the place of wild beasts on the road, having struck the bushes and the ground with a stick, having made the sound "susū" three times, he put the wild beasts to flight. The dog too went together with him.

One day he said to the Individually Enlightened One - "Venerable sir, when I shall not have the opportunity, then I shall send this dog; by that sign you should come." Thenceforth, on days when there was no opportunity, he sent the dog saying "Go, dear, bring the noble one." It, at just one word, having rushed forth, at the place where its master would strike the bushes and strike the ground, having barked three times, having known by that sound that the wild beasts had fled, right early, having attended to its toilet, having entered the hermitage, having gone to the dwelling place of the Individually Enlightened One who was seated, having barked three times at the door of the hermitage, having made known its own arrival, it lies down on one side; when the Individually Enlightened One, having noted the time, comes out, barking, it goes in front. Now and then the Individually Enlightened One, testing it, takes another path. Then, having stood across in front of him, having barked, it leads him onto the other path itself. Then one day, having taken another path, even though it stood across in front of him and tried to prevent him, without turning back, having kicked the dog with his foot, he set off. The dog, having known his refusal to turn back, having bitten the edge of his lower robe, dragging him, led him onto the other path itself. Thus it aroused strong affection in him.

Then afterwards the Individually Enlightened One's robe became worn out. Then the cowherd gave him robe-cloths. The Individually Enlightened One said this to him - "Friend, a robe indeed is difficult to make by oneself; having gone to a comfortable place, I shall have it made." "Right here, venerable sir, make it." "It is not possible, friend." "If so, venerable sir, do not dwell outside for long." The dog stood just listening to their conversation; the Individually Enlightened One too, having sent back the cowherd saying "Stay, lay follower," having risen up into the sky, set off towards Gandhamādana. The dog, having seen him going through the sky, having barked, as it stood there, when he was leaving the range of vision, its heart split and it died. Animals, it is said, are indeed straight by nature, not crooked. But humans think one thing in the heart and say another with the mouth. Therefore he said - "For this is a thicket, venerable sir, namely humans; this is manifest, venerable sir, namely animals."

Thus he, by that uprightness of mind, by that honesty, having died, was reborn in the Tāvatiṃsa realm and, surrounded by a thousand nymphs, experienced great success. When he whispered at the base of the ear, his sound pervaded a place of sixteen yojanas; but the sound of his ordinary speech covered the entire city of the gods, ten thousand yojanas. Therefore his name was "Ghosaka the young god." "But of what is this the outcome?" It is the outcome of barking out of affection for the Individually Enlightened One. He, not having remained there long, passed away. For young gods pass away from the world of gods for four reasons: by the exhaustion of life span, by the exhaustion of merit, by the exhaustion of food, and by irritation.

Therein, one by whom much meritorious action has been done, having arisen in the heavenly world, having remained as long as life lasts, is reborn successively higher and higher. Thus he passes away by the exhaustion of life span. One by whom limited merit has been done, just as grain of merely three or four measures placed in the royal storehouse, that merit is exhausted midway, he dies midway. Thus he passes away by the exhaustion of merit. Yet another, while enjoying the types of sensual pleasure, through forgetfulness of mindfulness, not having consumed food, with body wearied, dies. Thus he passes away by the exhaustion of food. Yet another, unable to bear another's success, having become angry, dies. Thus he passes away by irritation.

But this one, while enjoying the types of sensual pleasure, having become unmindful, passed away by the exhaustion of food; and having passed away, he took conception in the womb of a city-belle in Kosambī. She too, on the day of birth, having asked the slave woman "What is this?", when it was said "A son, lady" - "Come, woman, having placed this child in a small winnowing basket, throw him away on a rubbish heap" - she had him thrown away. For city-belles look after a daughter, not a son. For through a daughter their lineage is connected. Both crows and dogs surrounded the child and sat down. As an outcome of the barking born of affection for the Individually Enlightened One, not even one dared to approach. At that moment, one man, having gone outside, having seen that gathering of crows and dogs, having gone thinking "What indeed is this?", having seen the child, having obtained affection for a son, led him home thinking "A son has been obtained by me." At that time, the Kosambī millionaire, while going to the royal family, having seen the chaplain coming from the royal residence, asked "Have you, teacher, today examined the astrological conjunction for the calendar?" "Yes, great millionaire, what other business have we? What will come to be for the country?" "There is nothing else, but in this city a boy born today will become the chief millionaire." At that time the millionaire's wife was pregnant. Therefore he quickly sent a man home - "Go, my good man, find out whether she has given birth or not." Having heard "She has not given birth," having seen the king, he went home with haste, having summoned a slave woman named Kāḷī, having given her a thousand, he said "Go, woman, having searched in this city, having given a thousand, having taken a boy born today, come back." She, searching, having gone to that house, having seen the child, having asked the woman householder "When was this child born?", when it was said "Born today," saying "Give this one to me," starting with one coin, increasing the price, having given a thousand, having brought him, she showed him to the millionaire. The millionaire thought "If a daughter will be born to me, having established him together with her, I shall make him the master of the millionaire's position. If a son will be born to me, I shall kill him" - having thought thus, he had him raised in the house.

Then his wife, after the elapse of a few days, gave birth to a son. The millionaire, having thought "In the absence of this one, my own son will obtain the position of millionaire; it is fitting to kill him right now," having addressed Kāḷī, said: "Go, woman, at the time of the cattle going out from the cattle pen, lay this one across in the middle of the cow-shed gate; the cows will trample him to death; but having ascertained whether he has been trampled or not, come back." She, having gone, just as the cowherd had opened the cow-shed gate, laid him down there in that way. The leading bull of the herd, though at other times going out last of all, on that day went out first of all and, having placed the child between his four feet, stood still. Many hundreds of cows went out rubbing against the two sides of the bull. The cowherd too, having thought "This bull formerly goes out last of all, but today, having gone out first of all, stands motionless in the middle of the cow-shed gate; what indeed is this?" having gone and having seen the child lying beneath him, having developed affection for a son, led him home saying "A son has been obtained by me."

Kāḷī, having gone and being questioned by the millionaire, having reported that matter, when told "Go, give a thousand again and bring him back," having given a thousand, having brought him back again, gave him. Then he said to him - "Mother Kāḷī, in this city five hundred carts rise at the break of dawn and go for trade; take this one and lay him down on the cart track; either the oxen will trample him or the wheels will cut him; and having ascertained the outcome, you should come back." She, having taken him, laid him down on the cart track. At that time the chief carter was in front. Then his oxen, having reached that spot, threw off the yoke; even though it was put back on again and again and they were driven, they did not go forward. Thus, while he was struggling with them, dawn arose. He, looking at the road thinking "What indeed is this that the oxen have done?" having seen the child, having thought "Weighty indeed is my deed," with a satisfied mind, led him home saying "A son has been obtained by me."

Kāḷī, having gone and being questioned by the millionaire, having told him that incident, when told "Go, give a thousand again and bring him back," did so. Then he said to him - "Now take him to the charnel ground and lay him down in the midst of the thickets; there, either eaten by dogs and so on, or struck by non-human spirits, he will die; and having ascertained whether he is dead or not, you should come back." She, having taken him there and having laid him down, stood to one side. Neither a dog nor a crow nor a non-human spirit was able to approach him. "But surely he has neither a mother nor a father nor anyone among brothers and so on as a protector; who protects him?" The mere barking produced out of affection for the Individually Enlightened One when he was a dog - that alone protects him. Then a certain goatherd, leading many thousands of goats to pasture, goes by the side of the cemetery. One she-goat, eating leaves, having entered the midst of the thickets, having seen the child, having stood on her knees, gave her udder to the child; even though the goatherd made the sound "Hey! Hey!" she did not come out. He, thinking "I shall strike her with a stick and drive her out," having entered the midst of the thickets, having stood on his knees, having seen the she-goat suckling the child with milk, having developed affection for a son towards the child, having taken him, departed saying "A son has been obtained by me."

Kāḷī, having gone and being questioned by the millionaire, having told him that incident, when told "Go, give a thousand again and bring him back," did so. Then he said to him - "Mother Kāḷī, take this one, having ascended the Robbers' Precipice Mountain, throw him into the precipice; being dashed against the mountainside, having become broken into fragments, he will fall to the ground; and having ascertained whether he is dead or not, you should come back." She, having taken him there, having stood on the mountain top, threw him. Now, in dependence on that mountainside, a great bamboo thicket had grown along the slope of the mountain itself, and a densely grown wild liquorice bush had covered over its top. The child, falling, fell upon it as upon a fleecy coverlet. And on that day the bamboo tax had become due for the chief basket-maker. He, having gone together with his son, began to cut that bamboo thicket. When it shook, the child made a sound. He, thinking "It is like the sound of a child," having climbed up by one side, having seen him, with a gladdened mind, having taken him, went away saying "A son has been obtained by me."

Kāḷī, having gone to the millionaire's presence, when questioned by him, having told that news, when told "Go, having given him another thousand, bring him," did so. While the millionaire was doing this and that, the boy grew up, and his name was "Ghosaka." He seemed like a thorn in the millionaire's eye; he could not even bear to look at him directly. Then, thinking of a means to kill him, having gone to the presence of his friend the potter, having asked "When will you fire the kiln?" - When it was said "Tomorrow," he said "If so, take this thousand and do one task for me." "What is it, master?" "I have one lowborn son; I shall send him to your presence. Then, having taken him, having brought him inside, having cut him into fragments with a sharp hatchet, having thrown him into a pot, you should bake him in the kiln. This thousand is like a pledge for you. Moreover, what is fit to be done for you, I shall do afterwards." The potter received it saying "Good!" The millionaire, on the following day, having summoned Ghosaka, said "Yesterday a potter was commanded by me to do one task. Come, you, having gone to his presence, say thus - 'Please accomplish the task that was commanded yesterday by my father'" - and sent him off. He, saying "Very well," went. The other son of the millionaire, playing marbles with boys, having seen him going there, having called him, having asked "Where are you going, brother?" when it was said "Having taken father's message, to the potter's presence," said "I shall go there. These boys have won many stakes from me; win them back for me and give them." "I am afraid of father." "Do not fear, brother, I shall carry that message. I have been beaten by many; until I come back, win back the stakes for me."

Ghosaka, it is said, was skilled at playing marbles; therefore he thus importuned him. He too said to him "If so, having gone, say to the potter - 'It is said that yesterday one task was commanded by my father; accomplish it'" - and sent him off. He, having gone to his presence, said just so. Then the potter, having killed him in the very manner stated by the millionaire, threw him into the kiln. Ghosaka too, having played for the daytime, having gone home in the evening, when it was said "What, dear son, have you not gone?" reported the reason for his own not going and the reason for the younger one's going. Having heard that, the millionaire, having cried out with a great uproar "Woe is me!" having become as if with blood boiling throughout his whole body, went to his presence, raising his arms, weeping, saying "Hey, potter, do not destroy me, do not destroy me!" The potter, having seen him coming thus, said "Master, do not make a sound; your task has been accomplished." He, being overwhelmed by a great sorrow like a mountain, experienced no small displeasure. As is natural for one who wrongs an innocent person. Therefore the Blessed One said -

Even this being so, the millionaire was still unable to look at him straight. Thinking "How might I kill him?" and having seen the means "I shall have him killed by sending him to the presence of the agent in my hundred villages," having written a letter to him saying "This is my lowborn son; having killed him, throw him into a cesspit; when this is done, I shall see to what is fit to be done for my uncle afterwards," and having said "Dear Ghosaka, we have an agent in the hundred villages; take this letter and give it to him," he tied the letter to the edge of his cloth. But he did not know the science of writing and reading. For since from childhood the millionaire, while trying to have him killed, was unable to kill him, would he have him taught the science of writing and reading? Thus he, having tied the very letter ordering his own killing to the edge of his cloth, while departing said - "I have no provisions for the journey, father." "You have no need of provisions; on the road, 'in such and such a village there is a millionaire who is my friend; having taken the morning meal at his house, go on ahead.'" He, having said "Very well," having paid homage to his father, having departed, having reached that village, having asked for the millionaire's house, having gone there, saw the millionaire's wife. And when it was said "Where have you come from?" he said "From inside the city." "Whose son are you?" "Of your friend the millionaire, mother." "You are the one named Ghosaka?" "Yes, mother." In her, with the very seeing of him, affection for a son arose. Now the millionaire had one daughter, about fifteen or sixteen years of age, lovely and pleasing; to guard her, having given just one maidservant to do errands, they had her dwell in the royal bedchamber on the uppermost storey of a seven-storeyed mansion. The millionaire's daughter at that moment sent that maidservant to the market place. Then the millionaire's wife, having seen her, having asked "Where are you going?" when it was said "On an errand for the master's daughter," said "Come here for a moment; let the errand wait; having spread a small seat for my son, having washed his feet, having anointed them with oil, having spread a bed, give it to him; afterwards you will do the errand." She did so.

Then the millionaire's daughter scolded her for having come after a long time. Then she said to her - "Do not be angry with me; the merchant's son Ghosaka has arrived; having done this and that for him, having gone there, I have come." For the millionaire's daughter, merely upon hearing the name "the merchant's son Ghosaka," love arose, having cut through the skin and so on, having reached the bone marrow, and remained. For in the time of Kotuhala, she, having been his wife, gave a measure of cooked rice to an Individually Enlightened One; by the power of that merit, having come, she was reborn in this millionaire's family. Thus that former affection, having overpowered him, seized him. Therefore the Blessed One said -

Then she asked her - "Where is he, mother?" "He is lying down on the bed, sleeping." "But is there anything in his hand?" "There is a letter at the end of his cloth." She, thinking "What letter indeed is this?" while he was sleeping, since the mother and father were occupied with other matters and not seeing, having descended, having gone near, having unfastened that letter and taken it, having entered her own inner room, having shut the door, having opened the window, through her skill in the science of letters having read the letter, thinking "Alas, what a fool! He goes about with his own death-letter tied at the end of his cloth. If it had not been seen by me, there would be no life for him" - having torn up that letter, she wrote another letter in the millionaire's words - "This is my son named Ghosaka. Having had presents brought from the hundred villages, having performed the marriage ceremony with the daughter of this provincial millionaire, having had a two-storeyed house built in the middle of his own dwelling village, let him arrange well-established protection with a wall enclosure and a guard of men; and let him send me a message saying 'Such and such has been done by me.' When this is done, I shall afterwards know what is fit to be done for the uncle" - and having written, having folded it up, having descended, she tied it at the very end of his cloth.

He, having slept for the daytime, having risen and eaten, departed. On the following day, right early, having gone to that village, he saw the agent engaged in doing the village business. He, having seen him, asked "What is it, dear?" "A letter has been sent by my father to you." "What letter, dear? Bring it" - having taken the letter and read it, with a satisfied mind, he said "Look, sir, my master, having shown affection towards me, has sent him to my presence saying 'Perform the marriage ceremony for my eldest son.'" Having told the householders "Quickly bring timber and so on," having had a house of the aforesaid kind built in the middle of the village, having had presents brought from the hundred villages, having brought the daughter from the provincial millionaire, having performed the marriage ceremony, he sent a message to the millionaire: "Such and such has been done by me."

Having heard that, for the millionaire, "What I arrange does not happen; what I do not arrange, that very thing happens" - great displeasure arose. That sorrow, having become one together with the sorrow for his son, having produced a burning in the stomach, generated dysentery. The millionaire's daughter also commanded the people: "If anyone comes from the millionaire, do not tell the merchant's son first without telling me." The millionaire too, having thought "Now I shall not make that wicked son the owner of my property," said to one agent - "Uncle, I wish to see my son. Having sent one attendant, have my son summoned." He, having said "Very well," having given a letter, sent one man. The millionaire's daughter too, having heard of his having come and standing at the door, having had him summoned, asked "What is it, dear?" He said - "The millionaire is ill; he has had his son summoned to see him, lady." "What, dear, is he strong or weak?" "He is still strong; he is still eating food, lady." She, without letting the merchant's son know, having given him lodging and expenses, said "You will go when I send you; stay for now." The millionaire again said to the agent: "What, uncle, have you not sent someone to my son's presence?" "It has been sent, master; the man who went has not yet come back." "Then send another again." He sent one. The millionaire's daughter dealt with that one too in just the same way. Then the millionaire's disease became severe; one vessel goes in, one comes out. Again the millionaire asked the agent - "What, uncle, have you not sent someone to my son's presence?" "It has been sent, master; the man who went has not yet come back." "Then send another again." He sent one. The millionaire's daughter asked even the one who came the third time about that news. He said "The millionaire is severely ill, lady; having stopped eating, he has become one heading for death; one vessel comes out, one goes in." The millionaire's daughter, thinking "Now is the time to go," having informed the merchant's son "Your father, it is said, is ill," when he said "What do you say, dear lady?" she said "He is unwell, husband." "Now what should be done?" Husband? "Having taken recovery-presents from the hundred villages, having gone, shall we see him?" He, saying "Very well," having had presents brought, having loaded them on carts, departed.

Then she, having said to him "Your father is weak; taking so much of a present, there will be delay for those going; have this turned back," having sent all that to her own family home, again said to him - "Husband, you should stand at the foot-side of your father; I shall stand at the head-side." And even as she was entering the house, she commanded her own men "Take guard at the front and the back of the house." But when they had entered, the merchant's son stood at the foot-side of his father, the other at the head-side.

At that moment the millionaire was lying on his back. The agent, however, while rubbing his feet, said "Your son, master, has come." "Where is he?" "He is standing at the feet." Then, having seen him, having had the collector of income summoned, he asked "How much wealth is in my house?" When it was said "Master, of wealth alone there are four hundred million, but as for goods for use and consumption - forests, villages, fields, bipeds, quadrupeds, vehicles, and conveyances - this and this is the extent," wishing to say "I do not give so much wealth to my son Ghosaka," he said "I give." Having heard that, the millionaire's daughter, having thought "If this one speaks again, he might say something else," as if overcome by grief, having scattered her hair, weeping, having said "What indeed is this you say, father? We hear such a word of yours indeed; unlucky indeed are we," striking him on the middle of the chest with her head, having fallen, in such a way that he was not able to speak again, pressing against the middle of his chest with her head, she displayed a lamentation. The millionaire died at that very moment. Having gone, they reported to King Udena "The millionaire is dead." The king, having had the funeral rites performed, asked "But does he have a son or a daughter?" "There is, Sire, a son of his named Ghosaka; having handed over all the property to him, he died, Sire."

The king afterwards had the merchant's son summoned. And on that day the rain god rained. In the royal courtyard, here and there, water stood. The merchant's son set out thinking "I shall see the king." The king, having opened the window, looking at him coming, having seen him coming leaping over the water in the royal courtyard, having come and paid homage and standing there, having asked "You are Ghosaka by name, dear son?" when it was said "Yes, Sire," having consoled him saying "Do not grieve that your father is dead; I shall give your paternal position of millionaire to you alone," dismissed him saying "Go, dear son." The king stood just looking at him as he was going. The water he had leaped over at the time of coming, at the time of going he descended into and went slowly. Then the king, having had him summoned back from that very place, asked "Why indeed, dear son, coming to my presence you come leaping over the water, but going you descend into it and go slowly?" "Yes, Sire, at that moment I was a youngster, a time for play, as it were; but now a position has been promised to me by the Sire. Therefore, it is fitting that, not having conducted oneself as before, one should now conduct oneself as one who is settled." Having heard that, the king, thinking "This man has resolution; I shall give him the position right now," having given the wealth enjoyed by his father, gave the position of millionaire with a full hundred.

He, standing on a chariot, circumambulated the city. Every place he looked at trembled. The millionaire's daughter, sitting conversing with the slave woman Kāḷī, said "Mother Kāḷī, this much success of your son has arisen in dependence on me." "For what reason, mother?" "For this one, having tied his own death-letter at the edge of his cloth, came to our house; then, having torn up that letter, having written another letter for the purpose of performing the wedding ceremony with me, for so long a time protection was maintained there." "Mother, you see only this much; but the millionaire, wishing to kill this one from childhood, was not able to kill him; only in dependence on this one was much wealth exhausted." "Mother, an exceedingly grave thing indeed was done by the millionaire." But having seen him entering the house after circumambulating the city, she laughed, thinking "This much success has arisen in dependence on me." Then the merchant's son, having seen her, asked "Why do you laugh?" "In dependence on one reason." "Tell me, will you not?" She did not tell. He, having threatened "If you will not tell, I shall cut you in two," drew out his sword. She said "I laughed having thought 'This much success was obtained by you in dependence on me.'" "If my father handed over his own property to me, what are you in this?" He, it is said, did not know anything for so long a time; therefore he did not believe her words. Then she told him everything: "You were sent by your father having been given a death-letter; you were protected by me having done this and that." Not believing, thinking "You speak what is not factual; I shall ask mother Kāḷī," he said "Is it really so, mother?" "Yes, dear son, wishing to kill you from childhood, being unable to kill you, much wealth was exhausted in dependence on you; in seven places you were freed from death; now, having come from the revenue village, you have attained the position of millionaire with a full hundred." He, having heard that, having thought "A grave deed indeed! For me who has been freed from such deaths, it is inappropriate to live a life of heedlessness; I shall be heedful," having disbursed a thousand daily, established a gift for travellers, the destitute, and others. A householder named Mitta was engaged in the giving. This is the origin of the millionaire Ghosaka.

But at that time, in the city of Bhaddavatī, there was a millionaire named the Bhaddavatī millionaire who was a never-before-seen friend of the millionaire Ghosaka. The millionaire Ghosaka, having heard from merchants who had come from the city of Bhaddavatī about the prosperity and approximate age of the Bhaddavatī millionaire, wishing for friendship with him, sent a present. The Bhaddavatī millionaire too, having heard from merchants who had come from Kosambī about the prosperity and approximate age of the millionaire Ghosaka, wishing for friendship with him, sent a present. Thus they, having become never-before-seen friends of each other, dwelt. Afterwards, a snake-wind disease fell upon the household of the Bhaddavatī millionaire. When that fell, first flies die, then gradually insects, mice, chickens, pigs, cattle, female slaves, male slaves, and last of all even the members of the household die. Among them, those who flee by breaking through the wall obtain their lives. At that time, however, the millionaire and his wife and his daughter, having likewise fled, wishing to see the millionaire Ghosaka, set out on the road to Kosambī. They, with provisions exhausted right on the way, with bodies wearied by wind and heat and by hunger and thirst, having reached Kosambī with difficulty, having stopped at a place convenient for water, having bathed, entered a hall at the city gate.

Then the millionaire said to his wife - "Dear lady, those going about in this manner are disagreeable even to a mother who has given birth. My friend, it is said, having spent a thousand daily, has alms given to travellers, the destitute, and so on. Having sent our daughter there and having had food brought, having nourished our bodies right here for a day or two, we shall see our friend." She said "Good, husband." They dwelt right in the hall. On the following day, when the time was announced, when the destitute, travellers, and so on were going for the purpose of food, the mother and father sent their daughter, saying "Dear girl, go and bring food for us." The daughter of a family of great wealth, not being ashamed due to her modesty being unbroken by misfortune, having taken a bowl, having gone together with the destitute people for the purpose of food, when asked "How many portions will you take, mother?" said "Three." Then he gave her three portions. When the food was brought by her, all three sat down to eat together.

Then the mother and daughter said to the millionaire - "Husband, misfortune arises even for great families. Do not look at us and eat; do not worry." Thus, having entreated him in various ways, they fed him. He, having eaten, being unable to digest the food, died when dawn was rising. The mother and daughter, having lamented in various ways, wept. The young girl, on the following day, weeping, having gone for the purpose of food, when told "How many portions will you take?" having said "Two," having brought food, having entreated her mother, fed her. She too, being entreated by her, having eaten, being unable to digest the food, died on that very day. The young girl, having wept and lamented all alone, with the suffering of hunger exceedingly arisen due to that arising of suffering, on the following day, weeping together with the beggars, having gone for the purpose of food, when told "How many portions will you take, mother?" said "One." The friend who was the householder recognised her as one who had been taking food for three days; therefore he said to her "Be off, away with you, wretched woman, today you have learnt the measure of your own belly." The daughter of a good family, endowed with moral shame and moral fear, having received it as if a spear-blow to the chest, as if the sprinkling of alkaline water on a wound, said "What is it, husband?" "Previously three portions were taken by you, yesterday two, today you take one. Today the measure of your own belly has been known by you." "Do not think of me, husband, as 'she takes only for her own sake.'" "Then why do you take thus?" "Previously we were three persons, husband; yesterday two; today I have become all alone." He, having asked "For what reason?" having heard the whole story told by her from the beginning, being unable to hold back his tears, having become one in whom strong displeasure had arisen, having said "Dear girl, this being so, do not worry; you are the daughter of the Bhaddavatī millionaire, and from today onwards you are indeed my daughter by name," having kissed her on the head, having led her to his house, established her in the position of his eldest daughter.

She, having heard the loud sound, great sound at the place of giving, said "Father, why do you not make these people silent and give the gift?" "It is not possible to do so, mother." "It is possible, father." "How is it possible, mother?" "Father, having enclosed the place of giving and having fitted two doors of a size for one person at a time to enter, say 'Having entered by one door, go out by the other.' Thus they will take silently." He, having heard that, "That is indeed a good method, mother," had it done so. She too was formerly named Sāmā. But because of having had a fence built, she became known by the name Sāmāvatī. Thenceforth the uproar at the place of giving was put an end to. The millionaire Ghosaka, formerly hearing that sound, was pleased thinking "There is sound at my place of giving." But not hearing the sound for two or three days, he asked the householder Mitta who had come to his attendance - "Is the gift being given to the destitute, travellers and others?" "Yes, master." "Then why is no sound heard for two or three days?" "A method has been devised by me so that they take silently." "Then why did you not do so before?" "Through not knowing, master." "How is it now known to you?" "It was told to me by my daughter, master." "It was unknown to me that you have a daughter." He, beginning from the outbreak of the plague, having related all the story of the millionaire Bhaddavatiya, reported that she had been placed in the position of his own eldest daughter. Then the millionaire, saying "This being so, why did you not tell me? The daughter of my friend is my daughter," having had her summoned, asked - "Daughter, are you the daughter of the millionaire?" "Yes, father." "Then do not worry; you are my daughter." Having kissed her on the head, having given her five hundred women for a retinue, he placed her in the position of his own eldest daughter.

Then one day a festival was proclaimed in that city. During that festival, even daughters of good families who do not go outside, together with their retinue, went on foot to the river and bathed. Therefore on that day Sāmāvatī too, surrounded by five hundred women, went to bathe at the royal courtyard itself. Utena, standing at the window, having seen them, asked "Whose are these dancing women?" "They are not anyone's dancing women, Sire." "Then whose daughters are they?" "The daughter of the millionaire Ghosaka, Sire; this one is named Sāmāvatī." He, having seen her, with affection arisen, sent a message to the millionaire - "Let him send his daughter to me, it seems." "I will not send her, Sire." "Let him not do thus, it seems; let him send her indeed." "We householders do not give our young women out of fear of their being beaten, harassed and dragged away, Sire." The king, having become angry, having had the house sealed, having seized the millionaire and his wife by the hands, had them put outside. Sāmāvatī, having bathed and come back, not obtaining the opportunity to enter the house, asked "What is this, father?" "Daughter, the king sent on account of you. Then when it was said 'We will not give her,' having had the house sealed, he had us put outside." "Father, a weighty deed has been done by you. When sent by a king, without saying 'No, we will not give her,' it should have been said 'If you take my daughter together with her retinue, we will give her,' father." "Good, daughter, if it is your wish, I shall do so." He sent such a message to the king. The king, having accepted saying "Good," having brought her together with her retinue, having consecrated her, placed her in the position of queen-consort. The rest were attendant women of hers. This is the origin of Sāmāvatī.

Now Udena had yet another queen named Vāsuladattā, the daughter of Caṇḍapajjota. For in Ujjenī there was a king named Caṇḍapajjota. One day, while coming from the park, having surveyed his own success, having said "Is there indeed anyone else who has such success?" having heard that, when the people said "What success is this? In Kosambī, King Udena's success is very great," the king said - "If so, shall we seize him?" "It is not possible to seize him." "By doing something, shall we not seize him?" "It is not possible, Sire." "Why?" "He knows a craft called elephant-enticing; having recited the spell and playing the elephant-enticing lute, he both puts elephants to flight and captures them. Endowed with elephant vehicles, there is none equal to him." "It is not possible for me to seize him." "If, Sire, this is absolutely your determination, then have a wooden elephant made and send it to a place near him. He, having heard of an elephant vehicle or a horse vehicle, goes even far. There it will be possible to seize him when he has come."

The king, thinking "There is this stratagem," having had a mechanical elephant made of wood, having wrapped it outside with rags, having made it painted, had it released on a riverbank at a place near his realm. Inside the belly of the elephant, sixty men walked back and forth; having brought elephant dung, they dropped it here and there. A certain forester, having seen the elephant, having thought "It is befitting for our king," having gone, informed the king - "Sire, I have seen an all-white noble elephant, comparable to the peak of Mount Kelāsa, befitting only for you." Udena, having made that very man the guide, having mounted an elephant, set out with his retinue. Having known of his coming, the spies went and informed Caṇḍapajjota. He, having come, having left the middle empty, deployed his army on both sides. Udena, not knowing of his coming, pursued the elephant. The men stationed inside made it run at speed. The wooden elephant, as if not hearing the sound of the strings of the lute being played by the king who had recited the spell, just kept running away. The king, being unable to reach the noble elephant, having mounted a horse, pursued it. As he pursued at speed, the army fell behind. The king was all alone. Then the men of Caṇḍapajjota deployed on both sides, having seized him, gave him to their own king. Then his army, having known the fact that he had fallen into the power of the enemy, having set up camp just outside the city, remained there.

Caṇḍapajjota too, having had Udena captured alive, having thrown him into a prison house, having had the door shut, drank the victory drink for three days. Udena on the third day asked the guards - "Where is your king, dear ones?" "He is drinking the victory drink, saying 'My adversary has been captured.'" "What is this conduct of your king, like that of a woman? Is it not proper, having seized rival kings, either to release them or to kill them? Having made us sit in misery, he is drinking the victory drink, it seems." They went and reported that matter to the king. He, having come, asked "Is it true that you speak thus?" "Yes, great king." "Good, I shall release you. You have, it is said, such a spell; you will give it to me." "Good, I shall give it. At the time of receiving it, having paid homage to me, take it. But will you pay homage?" "Why would I not pay homage to you? I shall not pay homage." "Then I too shall not give it to you." "That being so, I shall impose the king's punishment on you." "Do so. You are lord of my body, but not of my mind." The king, having heard his heroic roar, having thought "How indeed shall I obtain this spell?" thought "It is not possible to make another learn this spell; having had my daughter learn it in his presence, I shall learn it from her." Then he said to him - "Will you give it to another who takes it having paid homage?" "Yes, great king." "Then in our house there is a hunchback woman; with her seated inside a curtain having paid homage, you, standing outside the curtain, recite the spell." "Good, great king, whether she be a hunchback or a cripple, I shall give it to one who pays homage." Then the king, having gone, said to his daughter Vāsuladattā - "Dear daughter, a certain leper knows a priceless spell; it is not possible to make another learn it. You, having sat inside a curtain, having paid homage to him, learn the spell; he, standing outside the curtain, will teach it to you. From you I shall learn it."

Thus he spoke to them, making his daughter out to be a hunchback and the other to be a leper, out of fear of their becoming intimate with each other. He, standing outside, recited the spell to her who had paid homage and was seated within the curtain. Then one day, when she was unable to repeat the spell passage even though it was being spoken again and again, he said "I say, hunchback, your face has excessively thick lips and cheeks; speak it thus!" She, having become angry, said "I say, you wicked leper, what are you saying? Is one such as I indeed called a hunchback?" Having lifted up the corner of the curtain, when it was said "Who are you?" she said "I am the king's daughter, named Vāsuladattā." "Your father, when speaking of you to me, spoke of you as 'a hunchback.'" "When speaking to me too, he spoke of you as a leper." They both, thinking "Then it must have been said out of fear of our becoming intimate," became intimate right there within the curtain.

Thenceforth there was neither learning of the spell nor learning of the craft. The king too constantly asked his daughter - "Are you learning the craft, dear daughter?" "I am learning, dear father." Then one day Utena said to her - "Dear lady, what is to be done by a husband, neither mother and father nor brothers and sisters are able to do. If you will give me my life, I shall give you five hundred women as a retinue and give you the position of chief queen." "If you will be able to stand firm in this word, I shall give you your life." "I shall be able, dear lady." She, saying "Good, my lord," having gone to her father's presence, having paid homage, stood to one side. Then he asked her - "Dear daughter, is the craft finished?" "The craft is not yet finished, dear father." Then he asked her - "What is it, dear daughter?" "It is fitting for us to obtain one gate and one vehicle, dear father." "What is this for, dear daughter?" "Dear father, at night, it is said, there is a medicine to be obtained by the sign of the stars for the purpose of the spell's application. Therefore it is fitting for us to obtain one gate and one vehicle for the time of going out, whether at the proper time or at an improper time." The king received it saying "Good!" They secured one gate of their own choosing into their possession. Now the king had five vehicles. A she-elephant named Bhaddavatī travels fifty yojanas in one day, a slave named Kāka travels sixty yojanas, two horses named Celakaṭṭhi and Muñcakesī travel a hundred yojanas, and the elephant Nāḷāgiri two thousand yojanas.

It is said that that king, when a Buddha had not arisen, was the attendant of a certain lord. Then one day, while the lord had gone outside the city, bathed, and was returning, a certain Individually Enlightened One, having entered the city for almsfood, because the entire city's inhabitants had been turned away by Māra, not having obtained even a single morsel of almsfood, departed with his bowl as washed. Then, when he reached the city gate, Māra, having approached him in the guise of an unknown person, asked: "Have you, venerable sir, obtained anything?" "But why did you create the condition of not obtaining for me?" "If so, having turned back, enter again; I shall not do it now." "I shall not turn back again." For if he were to turn back, he would again possess the bodies of all the city's inhabitants, and striking their hands, would make a laughing sport. When the Individually Enlightened One had gone without turning back, Māra disappeared right there. Then that lord, having seen the Individually Enlightened One coming with his bowl as if unwashed, having paid homage, asked: "Have you, venerable sir, obtained anything?" "Having wandered, we have departed, friend." He thought - "The noble one, without answering what was asked by me, says something else; nothing must have been obtained." Then, looking at his bowl and seeing it empty, because of not knowing whether the meal at home was finished or not, being bold yet not daring to take the bowl, having said "Please wait a little, venerable sir," having gone quickly to the house, having asked "Is our meal finished?" when it was said "Finished," he said to that attendant - "Dear son, there is no one swifter than you; with swift speed, having reached the venerable one, having said 'Give me the bowl, venerable sir,' having taken the bowl, come quickly." He, at just that one word, having sprung forward, having taken the bowl, brought it. The lord too, having filled the bowl with his own food, said "Having gone quickly, deliver this to the noble one; I give you the merit from this."

He too, having taken it, having gone with speed, having given the bowl to the Individually Enlightened One, having paid homage with the fivefold prostration, said: "Venerable sir, because 'the time was drawing near,' I came and went with exceedingly swift speed; by the fruit of this speed of mine, may five vehicles capable of travelling fifty, sixty, one hundred, and two hundred yojanas arise; and my body was scorched by the heat of the sun while coming and going; by the fruit of that, may my command in whatever place I am reborn be like the heat of the sun; in this almsfood of mine, the merit was given by the master; by its outcome, may I be a partaker of what is seen by you in this very life." The Individually Enlightened One, having said "May it be so" -

He gave the thanksgiving. It is said that for the Individually Enlightened Ones, just these two verses are the thanksgiving verses. Therein, "wish-fulfilling gem" means the jewel gem that grants all desires is spoken of. This was his former life-story. He in the present time was Caṇḍapajjota. And as an outcome of that action, these five vehicles arose. Then one day the king went out for amusement in the park. Utena, thinking "Today we must flee," having filled very large leather bags with gold and money, having placed them on the back of the she-elephant, having taken Vāsuladattā, fled. The inner palace guards, having seen him fleeing, went and reported to the king. The king sent the army saying "Go quickly." Utena, having known the advancing state of the army, having released and dropped a bag of coins; the people, having picked up the coins, rushed forward again. The other, having released and dropped a bag of gold, while they were being delayed by greed for the gold, reached his own camp stationed outside. Then, having seen him coming, his own army surrounded him and escorted him into the city. He, having arrived, having consecrated Vāsuladattā, established her in the position of queen-consort. This is the story of the origin of Vāsuladattā.

Another one named Māgaṇḍiyā obtained the position of chief queen from the king's presence. She, it is said, was the daughter of the brahmin Māgaṇḍiya in the Kuru country. Her mother's name too was just Māgaṇḍiyā. Her maternal uncle too was just Māgaṇḍiya. She was lovely, comparable to a heavenly nymph. Her father, not finding a suitable husband, even when asked by great and great families, having threatened them saying "You are not suitable for my daughter," dismissed them. Then one day the Teacher, towards the break of dawn, surveying the world, having seen the decisive support for the fruition of non-returning of the brahmin Māgaṇḍiya together with his wife, having taken his own bowl and robes, went to his fire-worship place outside the market town. He, having looked at the Tathāgata's body endowed with the splendour of beauty, having thought "In this world there is no other man equal to this man; this one is suitable for my daughter; I shall give my daughter for the purpose of supporting him," said "Ascetic, I have one daughter; for so long a time I do not see a man suitable for her; you are suitable for her, and she too is suitable for you alone. For she is suitable to be obtained as a wife who attends upon your feet, and as a husband for her. I shall give her to you; stay right here until my return." The Teacher, without saying anything, remained silent. The brahmin, having gone home with speed, saying "Dear lady, dear lady, a man suitable for my daughter has been seen; quickly, quickly adorn her," having had her adorned, having taken her together with the brahmin woman, set out for the Teacher's presence. The whole city was stirred. This one who, saying "For so long a time there is no one suitable for my daughter," without giving her to anyone, now says, it is said, "Today a suitable one for my daughter has been seen" - "What kind of man is he indeed; shall we see him or not?" - the great multitude went out together with him.

While he was coming having taken his daughter, the Teacher, having stood at the place indicated by him, having displayed a footprint shrine there, having gone, stood at another place. For the footprint shrine of the Buddhas, having been determined, appears only at the very place trodden upon, not elsewhere. And for whose sake it has been determined, only they see it. But for the purpose of making it invisible to them, whether elephants and the like tread upon it, or a great rain cloud pours down, or high-altitude winds strike, no one is able to obliterate it. Then the brahmin woman said to the brahmin - "Where is that man?" "I said to him 'Stay in this place'; where indeed has he gone?" - looking here and there, having seen the footprint shrine, he said "This is his footprint." The brahmin woman, through her proficiency in the three Vedas together with the texts on marks, having recited the texts on marks, having reflected upon the marks of the footprint, having said "This is not the footprint of one who indulges in the five types of sensual pleasure, brahmin," spoke this verse -

Then the brahmin said to her thus - "Dear lady, you are accustomed to seeing crocodiles in water pots and thieves in the middle of the house, as it were, in the sacred texts; be silent." Brahmin, say whatever you wish; this is not the footprint of one who indulges in the five types of sensual pleasure. Then, looking here and there, having seen the Teacher, having said "This is that man," the brahmin, having gone, said "Ascetic, I give my daughter to you for the purpose of supporting you." The Teacher, without even saying "Whether I have need of your daughter or not," having said "Brahmin, I shall tell you one matter," when it was said "Tell, ascetic," having described the state of being pursued by Māra from the time of the Great Renunciation up to the foot of the goatherd's banyan tree, and at the foot of the goatherd's banyan tree the enticement employed by the daughters of Māra in the guise of young women and so on, who had come for the purpose of appeasing the sorrow of that sorrow-stricken one, thinking "Now this domain of mine has passed," having said "Even then there was no desire in me" -

He spoke this verse. At the conclusion of the verse, the brahmin and the brahmin woman became established in the fruition of non-returning. Māgaṇḍiyā too, thinking "If he has no need of me, he should simply say he has no need; but this one makes me out to be full of urine and excrement, saying he would not wish to touch it even with his foot. So be it; relying on the achievement of my own birth, family, region, wealth, fame, age and success, having obtained such a husband, I shall know what is fit to be done to the ascetic Gotama," bound resentment towards the Teacher. "But did the Teacher know of the arising of resentment towards himself by her, or not?" "He knew indeed. Knowing, why did he speak the verse?" On account of the other two. For Buddhas, not counting resentment, teach the Teaching on account of those worthy of attaining the path and fruition. The mother and father, having taken her and entrusted her to the younger Cūḷamāgaṇḍiya, having gone forth, attained arahantship. Cūḷamāgaṇḍiya too thought - "My daughter is not suitable for an inferior being; she is suitable only for a king." Having taken her to Kosambī, having adorned her with all ornaments, saying "This jewel of a woman is suitable for the Sire," he gave her to King Udena. He, having seen her, with strong affection arisen, having performed the consecration, having given a retinue of five hundred women, established her in the position of queen-consort. This is the origin of Māgaṇḍiyā.

Thus he had three queen-consorts with a retinue of one and a half thousand dancing women. Now at that time there were three millionaires in Kosambī, namely the millionaire Ghosaka, the millionaire Kukkuṭa, and the millionaire Pāvārika. When entering the rains retreat was approaching, they, having seen five hundred hermits who had come from the Himalayas wandering for almsfood in the city, having become confident, having caused them to sit down, having fed them, having obtained their promise, having made them dwell in their presence for four months, having made them promise to come again during the rainy season, dismissed them. The hermits too, thenceforth, having dwelt for eight months in the Himalayas, dwelt for four months in their presence. At a later time, coming from the Himalayas, having seen a great banyan tree in a forest haunt, they sat down at its root. Among them the chief hermit thought - "The deity dwelling in this tree will not be of inferior status; there must be an influential king of gods here. It would indeed be good if it would give drinking water to the group of sages." He too gave drinking water. The hermit thought of bathing water; he gave that too. Then he thought of food; he gave that too. Then this occurred to him - "This king of gods gives everything we think of; oh, indeed, may we see him!" He, having split the trunk of the tree, showed himself. Then the hermits asked him: "King of gods, great is your success; having done what indeed was this obtained by you?" "Do not ask, sirs." "Tell us, king of gods." He, being ashamed because of the insignificance of the deed done by himself, did not dare to speak. But being pressed again and again by them, having said "If so, listen," he spoke.

There was, it is said, a certain poor man who, seeking wages, having obtained hired work in the presence of Anāthapiṇḍika, earned his livelihood in dependence on that. Then, when a certain Observance day had arrived, Anāthapiṇḍika, having come from the monastery, asked - "Has the fact that today is an Observance day been told to that hired servant by anyone?" "It has not been told, master." "Then cook him his evening meal." Then they cooked a bowl of rice for him. He, having done work in the forest during the day, having come in the evening, when the food had been served and given, without eating it hastily though thinking "I am hungry," having thought "On other days in this house there was a great uproar of 'Give food, give lentil curry, give vegetables,' but today they have all lain down in silence; they have served food for me alone. What indeed is this?" - he asked - "Did the rest eat or did they not eat?" "They did not eat, dear." "Why?" In this house, on Observance days, they do not eat the evening meal; all are observers of the Observance. Even the children still suckling at the breast - having had their mouths rinsed and having had the four sweets placed in their mouths, the great millionaire has them observe the Observance. While scented oil lamps are burning, the children both young and old, having gone to bed, recite the thirty-two aspects. But we did not have the mindfulness to tell you that it was an Observance day. Therefore food was cooked for you alone; eat it. If it is proper now to become an observer of the Observance, I too would become one. "The millionaire would know this." "Then ask him." They went and asked the millionaire. He speaks thus: "Now, however, by not eating and rinsing his mouth and undertaking the Observance factors, he will obtain half the Observance practice." The other, having heard that, did so.

In his body, having done work the whole day and being hungry, winds became agitated. He, having bound his chest with a string, holding the end of the string, tosses about. The millionaire, having heard that news, having had the four sweets brought while torches were being held, having come to his presence, asked "What is it, dear?" "Master, winds have become agitated in me." "Then rise up and eat this medicine." "You too eat, master." "We have no illness; you eat." "Master, while performing the Observance practice, I was not able to do it in full; let not even the half practice become defective for me" - he did not wish it. Even though being told "Do not do thus, dear," not wishing it, when dawn was rising, like a withered garland, having died, he was reborn as a deity in that banyan tree. Therefore, having told this matter, he said "That millionaire was one devoted to the Buddha, one devoted to the Teaching, one devoted to the Community; in dependence on him, through the result of the half Observance practice performed, this success was obtained by me."

Having merely heard the word "Buddha," the five hundred hermits, having risen, having raised joined palms to the deity, having asked "Do you say 'Buddha,' do you say 'Buddha'?" having made her acknowledge three times "I say 'Buddha,' I say 'Buddha,'" having uttered the inspired utterance "This sound indeed is rare in the world," said "O deity, in many hundreds of thousands of cosmic cycles, you have made us hear a sound never heard before." Then the pupils said this to the teacher - "If so, let us go to the Teacher's presence." "Dear sons, the three millionaires are very helpful to us; tomorrow, having accepted almsfood at their dwelling, having informed them too, we shall go. Please consent, dear sons." They consented. On the following day, the millionaires, having prepared rice gruel and meal, having prepared seats, having known "Today is the day of the coming of our sirs," having gone out to meet them, having taken them, having gone to their dwelling, having caused them to sit down, gave them almsfood. They, having finished their meal, said to the great millionaires "We shall go." "Is it not so, venerable sirs, that you have already given us the promise for the four rainy season months? Where are you going now?" "A Buddha, it seems, has arisen in the world, the Teaching has arisen, the Community has arisen; therefore we shall go to the Teacher's presence." "But is it fitting only for you to go to the presence of that Teacher?" "It is not barred from others too, friends." "If so, venerable sirs, wait; we too, having made preparations for the journey, shall go." "While you are making preparations, there will be delay for us; we shall go ahead, you may come afterwards." Having said this, they, having gone ahead first, having seen the Perfectly Self-awakened One, having praised him, having paid homage, sat down to one side. Then the Teacher, having given them a progressive discourse, taught the Teaching. At the conclusion of the teaching, all of them, having attained arahantship together with the analytical knowledges, having requested the going forth, immediately upon the utterance "Come, monks," they became "come-monks," bearing bowls and robes created by supernormal power.

Those three millionaires too, having taken requisites for giving such as food, clothing, ghee, honey, molasses and so on, with five hundred carts each, having reached Sāvatthī, having paid homage to the Teacher, having heard a talk on the Teaching, at the conclusion of the talk having become established in the fruition of stream-entry, having dwelt near the Teacher giving gifts for about a fortnight, having requested the Teacher to come to Kosambī, when the Teacher, giving his acknowledgment, said "Tathāgatas, householders, delight in empty dwellings," having said "It is understood, venerable sir; it is fitting to come when a message is sent by us," having gone to Kosambī, the millionaire Ghosaka had Ghosita's park built, the millionaire Kukkuṭa had Kukkuṭa's park built, the millionaire Pāvārika had Pāvārika's park built - having had three great monasteries built, they sent a message for the purpose of the Teacher's coming. The Teacher, having heard their message, went there. They, having gone out to meet him, having ushered the Teacher into the monastery, attended upon him by turns. The Teacher dwelt daily in each monastery in turn. At whichever monastery he had stayed, at that one's house door he walked for almsfood. Now the attendant of those three millionaires was a garland-maker named Sumana. He said thus to those millionaires - "I have been helpful to you for a long time; I wish to feed the Teacher; give me the Teacher for one day too." "If so, my good man, feed him tomorrow." "Good, master." He, having invited the Teacher, prepared an offering of honour.

At that time the king gave eight coins daily to Sāmāvatī for the cost of flowers. A slave woman of hers named Khujjuttarā, having gone to the presence of the garland-maker Sumana, regularly obtained flowers. Then the garland-maker said to her when she came on that day - "The Teacher has been invited by me; today I shall venerate the Teacher with flowers. Wait for now; having become a helper in the food distribution, having heard the Teaching, having taken the remaining flowers, you shall go." She consented saying "Very well." Sumana, having served the Community of monks headed by the Buddha, held the bowl for the purpose of giving thanks. The Teacher began the teaching of the Teaching as thanksgiving. Khujjuttarā too, while just listening to the Teacher's talk on the Teaching, became established in the fruition of stream-entry. On other days she took four coins for herself and obtained flowers with four; on that day she went having obtained flowers with all eight. Then Sāmāvatī said to her - "What is it, mother? Has the king today given double the cost of flowers for us?" "No, my lady." "Then why are there so many flowers?" "On other days I take four coins for myself and bring flowers with four." "Why did you not take them today?" "Because of having attained the Teaching, having heard the talk on the Teaching of the Perfectly Self-awakened One." Then, without threatening her saying "Hey, wicked slave, give me the coins taken by you for so long a time," but rather having said "Mother, give us too to drink the Deathless drunk by you," when it was said "If so, bathe me," having bathed her with sixteen pots of scented water, she gave her two smooth cloths. She, having put on one as a lower garment, having wrapped one on one shoulder, having prepared a seat, having had a fan brought, having sat down on the seat, having taken the ornamental fan, having addressed five hundred women, taught them the Teaching in the very manner taught by the Teacher. Having heard her talk on the Teaching, all of them became established in the fruition of stream-entry.

They all, having paid homage to Khujjuttarā, said: "Mother, from today onwards do not do defiled work; standing in the position of mother and in the position of teacher for us, having gone to the Teacher's presence, having heard the Teaching taught by the Teacher, tell it to us." She, doing so, in the course of time became a bearer of the Triple Canon. Then the Teacher established her in the foremost position thus: "This is the foremost, monks, of my female lay follower disciples who are very learned, of those who teach the Teaching, that is to say, Khujjuttarā." Those five hundred women too said thus to her - "Mother, we wish to see the Teacher; show him to us; we shall venerate him with scents, garlands and so on." "Ladies, the royal household is indeed a weighty matter; it is not possible to take you and go outside." "Mother, do not ruin us; do show us the Teacher." "Then, in the walls of your dwelling chambers, having made holes of such size as it is possible to look through, having had scents, garlands and so on brought, as the Teacher goes to the house door of the three millionaires, you, standing at those various places, look and also, having stretched out your hands, pay homage and venerate." They, having done so, having looked at the Teacher going and coming, paid homage and venerated.

Then one day Māgaṇḍiyā, having come down from her own mansion floor, walking about, having gone to their dwelling place, having seen holes in the chambers, having asked "What is this?", when by those women who did not know of her state of resentment bound towards the Teacher it was said "The Teacher has come to this city; we, standing here, pay homage to the Teacher and venerate him," having thought "So the ascetic Gotama has come to this city; now I shall know what is to be done to him; these too are his female attendants; I shall know what is to be done to them as well," having gone, she informed the king - "Great king, those mixed up with Sāmāvatī have aspirations for the outside; in just a few days they will take your life." The king did not believe, saying "They will not do such a thing." Even when it was said again and again, he did not believe. Then, when he did not believe even though it was said thus three times, she said "If you do not believe me, having gone to their dwelling place, investigate, great king." The king, having gone, having seen holes in the chambers, having asked "What is this?", when that matter was reported, not being angry with them, without saying anything, having had the holes closed up, had windows with upper openings made in all the chambers. Windows with upper openings, it is said, originated at that time. Māgaṇḍiyā, being unable to do anything to them, having thought "I shall do what is to be done to the ascetic Gotama himself," having given a bribe to the citizens, commanded "Having reviled and abused the ascetic Gotama as he enters and wanders about inside the city, drive him away with slaves, workmen and servants." Those of wrong views, without confidence in the three jewels, having followed the Teacher who had entered inside the city, revile and abuse him with the ten grounds for reviling: "You are a thief, you are a fool, you are deluded, you are a camel, you are an ox, you are a donkey, you are doomed to Niraya Hell, you are an animal, there is no fortunate realm for you, only an unfortunate realm is to be expected for you."

Having heard that, the Venerable Ānanda said this to the Teacher - "Venerable sir, these citizens revile and abuse us; let us go elsewhere from here." "Where, Ānanda?" "To another city, venerable sir." "If people revile us there, where shall we go then, Ānanda?" "To yet another city, venerable sir." "If people revile us there too, where shall we go?" "To yet another city, venerable sir." "Ānanda, it is not proper to do thus. Where a legal case has arisen, only when it has been settled right there is it proper to go elsewhere. But who are they, Ānanda, who are reviling?" "Venerable sir, everyone is reviling, starting from the slaves and workmen." "I, Ānanda, am like an elephant gone down into battle; for an elephant gone down into battle, it is a burden to endure arrows coming from the four directions; just so, the endurance of the talk spoken by the many who are immoral is indeed my burden" - having said this, teaching the Teaching referring to himself, he spoke these three verses in the Elephant Chapter -

The talk on the Teaching was beneficial to the great multitude that had assembled. Having thus taught the Teaching, "Do not worry, Ānanda, these will revile for only seven days; on the eighth day they will become silent, for a legal case arisen against the Buddhas does not go beyond seven days." Māgaṇḍiyā, being unable to put the Teacher to flight by having him reviled, having thought "What shall I do?" and "These are his supporters; I shall bring disaster upon them too," one day, while attending upon the king at his drinking hall, sent a message to her uncle: "I have need, it seems, of chickens; let him take eight dead chickens and eight live chickens and come; and having come, let him stand at the top of the stairway and announce his arrival, and even when told 'Enter,' without entering, let him first send in the eight live chickens, 'afterwards the others.'" And to the junior attendant she gave a bribe, saying "You shall do as I say." Māgaṇḍiya, having come, having had the king informed, when told "Let him enter," said "I shall not enter the king's banqueting hall." She sent the junior attendant - "Go, dear, to my uncle's presence." He, having gone, having brought the eight live chickens given by him, said "Sire, a present has been sent by the chaplain." The king said "A good additional delicacy has arisen for us indeed; who might cook them?" Māgaṇḍiyā said "Great king, the five hundred women headed by Sāmāvatī go about with nothing to do; send to them; they will cook and bring them." The king sent saying "Go, having given them to them, without giving them into another's hands, let them kill them themselves and cook them." The junior attendant, having gone saying "Very well, Sire," having spoken thus, being refused by them saying "We do not commit the killing of living beings," having come back, reported that matter to the king. Māgaṇḍiyā said "You have seen, great king; now you will know whether they perform or do not perform the killing of living beings. Say 'Let them cook and send them to the ascetic Gotama,' Sire." The king, having spoken thus, sent him. The other, pretending to go taking them, having gone, having given those chickens to the chaplain, having taken the dead chickens to their presence, said "Cook these chickens, it seems, and send them to the Teacher's presence." They, having gone forward to meet him, took them, saying "Sir, bring them; this indeed is our duty." He, having gone to the king's presence, when asked "What happened, dear?" reported "As soon as it was said 'Cook and send them to the ascetic Gotama,' they came forward to meet and took them." Māgaṇḍiyā said "Look, great king, they do not do things for those like you; when it was said that they have aspirations outside, you did not believe." The king, even having heard that, having endured it, just remained silent. Māgaṇḍiyā thought "What shall I do?"

At that time, however, the king spent seven days at a time, by turns, at the mansion floors of each of these three - "Sāmāvatī's, Vāsuladattā's, and Māgaṇḍiyā's." Then, having known "Tomorrow or the day after he will go to Sāmāvatī's mansion floor," Māgaṇḍiyā sent a message to her uncle - "Having washed the fangs with medicine, let him send one snake." He, having done so, sent it. The king always goes to his destination taking the elephant-enticing lute; on its sounding-board there is one hole. Māgaṇḍiyā, having inserted the snake through that hole, covered the hole with a cluster of flowers. The snake remained inside the lute for two or three days. Māgaṇḍiyā, on the day of the king's going, having asked "To which queen's mansion will you go today, Sire?" when it was said "To Sāmāvatī's," said "Today, great king, a disagreeable dream has been seen by me. It is not possible to go there, Sire." "I shall go indeed." She, having tried to prevent him up to the third time, having said "This being so, I too shall go together with you, Sire," even though being turned back, without turning back, saying "I do not know what will happen, Sire," went together with the king.

The king, having worn the garments, flowers, perfumes, and ornaments given by Sāmāvatī and her companions, having eaten excellent food, having placed the lute at the head of the bed, lay down on the bed. Māgaṇḍiyā, as if wandering about here and there, removed the flower ball from the hole in the lute. The snake, having been without food for two or three days, having come out through that hole, breathing out, having spread its hood, lay down on the back of the bed. Māgaṇḍiyā, having seen it, making a great sound "Fie! Fie! Sire, a snake!" and reviling both the king and those women, said: "This blind fool of a king, this unlucky one, does not listen to my word; these too are unfortunate and badly trained; what indeed do they not obtain from the king's presence? Will you live happily only when this one is dead? You live in suffering while he lives. Even though I was preventing him, saying 'Today I have seen an evil dream; it is not fitting to go to Sāmāvatī's palace,' you do not listen to my word, Sire." The king, having seen the snake, frightened by the fear of death, was as if ablaze with anger: "They will do even such a thing as this! Alas, the wicked ones! I did not believe the word of this one even though she was telling me of their wickedness. First they sat having made holes in their own chambers; then they sent back the chickens sent by me; today they have released a snake on the bed."

Sāmāvatī too gave an exhortation to the five hundred women - "Mothers, we have no other refuge. Towards the king, towards the queen, and towards yourselves, maintain a mind of friendliness equally. Do not generate irritation towards anyone." The king, having taken a horn bow of a thousand men's strength, having twanged the bowstring, having fitted a poison-dipped arrow, having placed Sāmāvatī at the front, having had all of them stand in a row, released the arrow at Sāmāvatī's breast. It, through the power of her friendliness, having turned back, facing the very way it had come, stood as if entering the king's heart. The king thought - "An arrow shot by me goes piercing through even rock; in the sky there is no place for it to strike against; and yet this one, having turned back, has become directed towards my heart. This soulless, lifeless arrow indeed knows the virtue of this woman, yet I, though a human being, do not know it." He, having thrown down the bow, having raised his joined palms, having sat down squatting at Sāmāvatī's feet, spoke this verse -

She, having heard his word, without saying "Very well, Sire, go to me for refuge," having said "That to which I, great king, have gone for refuge, to that very same you too should go for refuge" - Sāmāvatī, the disciple of the Perfectly Self-awakened One -

He said. The king, having heard her word, having said "Now I am exceedingly afraid," spoke this verse -

Then she, having rejected him again in the same manner as before, when he said "If so, I go for refuge to you, and I go for refuge to the Teacher, and I give you a boon," said "Let the boon be taken, great king." He, having approached the Teacher, having gone for refuge, having invited him, having given a great gift for seven days to the Community of monks headed by the Buddha, having addressed Sāmāvatī, said "Rise, take the boon." "Great king, I have no need of gold and such things. But grant me this boon: so arrange that the Teacher comes here regularly together with five hundred monks; I shall listen to the Teaching." The king, having paid homage to the Teacher, said "Venerable sir, please come here regularly together with five hundred monks; Sāmāvatī and her companions say 'We shall listen to the Teaching.'" "Great king, it is not fitting for Buddhas to go regularly to one place; the public awaits the Teacher for the purpose of his coming." "If so, venerable sir, please command one monk." The Teacher commanded the Elder Ānanda. He, from then on, taking five hundred monks, regularly went to the royal palace. Those queens too regularly fed the elder with his retinue and listened to the Teaching. They, one day, having heard the elder's talk on the Teaching and being pleased, made an offering of the Teaching with five hundred upper robes. Each upper robe was worth five hundred, five hundred.

Having seen them wearing a single garment, the king asked - "Where is your upper robe?" "They were given to the noble sir." "Then all were taken by him?" "Yes, they were taken." The king, having approached the elder and having paid homage, having asked about the fact of the upper robes being given by them, and having heard that they were given by them and taken by the elder, asked "Are there not, venerable sir, exceedingly many garments? What will you do with so many?" "Having taken sufficient garments for ourselves, I shall give the remainder to monks with worn-out robes, great king." "What will they do with their own worn-out robes?" "They will give them to those with even more worn-out robes." "What will they do with their own even more worn-out robes?" "They will make them into bed-sheets." "What will they do with the old bed-sheets?" "They will make them into floor coverings." "What will they do with the old floor coverings?" "They will make them into foot-wiping cloths, great king." "What will they do with the old foot-wiping cloths?" "Having pounded them into fragments, having kneaded them with clay, they will plaster the walls." "Venerable sir, even after doing all that, do the things given to the noble ones not go to waste?" "Yes, great king." The king, being pleased, having had another five hundred garments brought, had them placed at the feet of the elder. It is said that the elder, having placed garments worth five hundred each at his feet, received those given five hundred times; having placed those worth a thousand each at his feet, received those given a thousand times; having placed those worth a hundred thousand each at his feet, received those given a hundred thousand times. But of those received by the method of one, two, three, four, five, ten, and so on, there is simply no counting. It is said that when the Tathāgata had attained final Nibbāna, the elder, having wandered throughout the entire Indian subcontinent, gave to monks in all monasteries his own bowls and robes.

At that time Māgaṇḍiyā too, having thought "What I do - that does not turn out as intended, but turns out otherwise. What shall I do now?" and having thought "There is a means," when the king was going for amusement in the park, she sent a message to her uncle - "Having gone to Sāmāvatī's mansion, having had the cloth storehouses and the oil storehouses opened, having soaked the cloths again and again in the oil pots, having wrapped them around the pillars, having gathered all those women together, having closed the doors, having fastened the bolts from outside, let him set fire to the house with torches and descend and go." He, having ascended the mansion, having opened the storehouses, having soaked the garments again and again in the oil pots, began to wrap them around the pillars. Then the women headed by Sāmāvatī, saying "What is this, uncle?" approached him. Having said thus "Mothers, the king is having these pillars wrapped with oil-soaked rags for the purpose of strengthening; in a king's palace, what is well-arranged and what is ill-arranged is difficult to know. Do not be near me, mothers" - having ushered those who had come into the inner rooms, having closed the doors, having fastened the bolts from outside, setting fire from the beginning, he descended. Sāmāvatī gave them an exhortation - "For us, wandering in the round of rebirths without discernible beginning, the limit of individual existences burnt by fire in just this way is not easy to determine even by the knowledge of a Buddha. Be diligent." They, while the house was burning, attending to the meditation subject of the discernment of feeling, some attained the second fruit, some attained the third fruit. Therefore it was said - "Then several monks, after the meal, having returned from the alms round, approached the Blessed One; having approached, having paid respect to the Blessed One, they sat down to one side. Seated to one side, those monks said this to the Blessed One - 'Here, venerable sir, while King Udena had gone to the pleasure grove, the inner palace was burnt, and five hundred women have died, headed by Sāmāvatī. What is the destination, venerable sir, what is the future life of those female lay followers?' There are here, monks, female lay followers who are stream-enterers, there are once-returners, there are non-returners. All those female lay followers, monks, have died not without fruit." Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

And having said thus, he taught the Teaching: "Monks, beings wandering in the round of rebirths do not always perform only meritorious deeds being heedful, but being heedless they also perform evil deeds. Therefore, wandering in the round of rebirths, they experience both happiness and suffering."

The king, having heard "Sāmāvatī's dwelling, it seems, is burning," even though coming with speed, was not able to reach those who were not yet burnt. Having come and extinguishing the house, with powerful displeasure having arisen, surrounded by a company of ministers, having sat down, recollecting the virtues of Sāmāvatī, having thought "Whose deed indeed is this?" - Having known "It must have been caused to be done by Māgaṇḍiyā," having thought "If questioned by frightening, she will not tell; I shall ask gently by means of a stratagem," he said to the ministers - "My dear fellows, I, before this, having risen and exerted myself, was ever suspicious and apprehensive; Sāmāvatī was constantly seeking only a fault in me. But now my mind will be quenched, and I shall be able to live in happiness." They said "By whom indeed, Sire, was this done?" "It must have been done by someone out of affection for me." Māgaṇḍiyā too, standing nearby, having heard that, said "No one else could have done it; it was done by me, Sire; I commanded my uncle and had it done." "Apart from you, there is no other being attached to me with affection; I am pleased; I grant you a boon; have your group of relatives summoned." She sent a message to her relatives - "The king is pleased with me and grants a boon; let them come quickly." The king showed great honour to those who came and came. Having seen that, even those unrelated to her, having given a bribe, came saying "We are Māgaṇḍiyā's relatives." The king, having had them all seized, having had pits dug in the royal courtyard up to navel depth, having had them seated therein, having filled them with earth, having had straw scattered on top, had fire set. When the skin was burnt, having had them ploughed with an iron plough, he had them cut into fragments, strip by strip. From Māgaṇḍiyā's body too, having torn out flesh at the fleshy places with a sharp knife, having placed an oil pan on an oven, having had it cooked like cakes, he made her eat that very thing.

In the Teaching hall too, the monks raised up a discussion: "Unsuitable indeed, friends, is such a death for a female lay follower of such faith and devotion." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," said "Monks, in this individual existence, what has befallen the women headed by Sāmāvatī is inappropriate. But as a result of deeds done in the past, what was obtained by them was indeed fitting." Having said this, being requested by them "What, venerable sir, was done by them in the past? Please tell us that," he brought up the past -

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, eight Individually Enlightened Ones regularly ate at the king's palace. Five hundred women attended upon them. Among those, seven Individually Enlightened Ones went to the Himalayas; one - there was a thicket of grass on a riverbank - having entered upon meditative absorption there, sat down. Then one day, when the Individually Enlightened Ones had gone, the king, having taken those women, went to play water-sports in the river. There those women, having played in the water for the daytime, having come out, afflicted by cold, wishing to warm themselves by a fire, wandering here and there saying "Look for a place for us to make a fire," having seen that thicket of grass, with the perception "It is a heap of grass," having surrounded it and standing there, set fire to it. When the grasses had burnt and were falling, having seen the Individually Enlightened One, thinking "We are ruined! The Individually Enlightened One of our king is burning! The king, having found out, will destroy us; let us make him well burnt!" - all those women, having brought firewood from here and there, made a heap of firewood on top of him. It was a great heap of firewood. Then, having set fire to it, thinking "Now he will burn," they departed. They, at first being unintentional, were not bound by the action; but now afterwards, by intentional action, they were bound. But even if one were to bring firewood by a thousand cartloads and set fire to an Individually Enlightened One within the attainment, one cannot produce even the slightest appearance of heat. Therefore he, on the seventh day, having risen, went at his ease. They, because of the doing of that action, having been tormented in hell for many hundreds of thousands of years, by the remainder of the result of that very action, in a hundred individual existences, in just this manner, when the house was burning, they burned. This was their former action.

When this was said, the monks asked the Teacher in return - "But, venerable sir, by what action was Khujjuttarā born hunchbacked, by what action was she of great wisdom, by what action did she attain the fruition of stream-entry, by what action was she born as a maid servant to others?" Monks, at the very time when that same king was exercising kingship in Bārāṇasī, that very Individually Enlightened One was slightly hunchbacked in nature. Then a certain female attendant, having put on a woollen blanket and having taken a golden walking stick, became hunchbacked and showed his manner of walking, saying "Our Individually Enlightened One walks about thus and thus." As an outcome of that, she was born hunchbacked. She, however, on the first day, having seated the Individually Enlightened Ones in the king's palace, having had them take their bowls, having filled them with milk-rice, had them given. The bowls being full of hot milk-rice, the Individually Enlightened Ones kept turning them over and over before taking them. That woman, having seen them doing thus, having given eight ivory bangles of her own, said "Place them here and take." When they had done so and stood looking at her, having known their intention, she said "There is no need, venerable sir, for us of these. These are relinquished for you alone; take them and go." They, having taken them, went to the Nandamūlaka cave. Even today those bangles are in perfect condition. She, as an outcome of that action, has now become one who bears the Triple Canon, of great wisdom. As an outcome of the attendance performed for the Individually Enlightened Ones, however, she attained the fruition of stream-entry. This was her former action in the interval between Buddhas. Now, in the time of the perfectly Self-awakened One Kassapa, a certain daughter of a millionaire of Bārāṇasī sat adorning herself, having taken a mirror in the growing shadow.

Then a certain intimate nun who had eliminated the mental corruptions went to see her. For nuns, even those who have eliminated the mental corruptions, in the evening period wish to see their supporting families. But at that moment there was no maid servant near the millionaire's daughter. She said "I pay homage, noble lady; please take this cosmetic box of mine and give it to me." The elder nun thought - "If I take this from her and do not give it, she, having formed resentment towards me, will be reborn in hell. If, however, I give it, she will be reborn as a maid servant to another. But compared to the torment of hell, the state of being a servant to another is better." She, out of sympathy, having taken it, gave it to her. As an outcome of that action, she was born as a maid servant to others. Then on another day the monks raised up a discussion in the Teaching hall: "The five hundred women headed by Sāmāvatī were burnt by fire in the house, Māgaṇḍiyā's relatives were given straw fire on top and broken with iron ploughshares, Māgaṇḍiyā was cooked in boiling oil - who indeed here are called the living, and who are called the dead?"

The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," said "Monks, whoever are heedless, even though they live for a hundred years, they are as if already dead. Those who are heedful, even though dead, are truly living. Therefore Māgaṇḍiyā, even though living, is as if already dead, and the five hundred women headed by Sāmāvatī, even though dead, are truly living. For indeed, monks, the heedful do not die" - and having said this, he spoke these verses - "For indeed, monks, the heedful do not die" - having said this, he spoke these verses -

21.

22.

23.

Therein, "heedfulness" - this term illuminates a great meaning, it takes hold of a great meaning and stands. For even the entire three Canons of the Buddha's teaching, when brought together and spoken about, descends into the term heedfulness alone. Therefore it was said -

"Just as, monks, whatever kinds of footprints there are of living beings that walk on the ground, all of them are included in the elephant's footprint, the elephant's footprint is declared the foremost among them, that is to say, in terms of its greatness. Just so indeed, monks, whatever wholesome mental states there are, all of them are rooted in heedfulness, converge in heedfulness; heedfulness is declared the foremost among those mental states."

And this, in meaning, is called the continuous presence of mindfulness. This is the name for constantly established mindfulness. "The state of the Deathless" - the Deathless is called Nibbāna. For that, because of being unborn, does not age and does not die; therefore it is called "the Deathless." "State" means that by which they proceed; the meaning is they reach the Deathless. The state of the Deathless is the state of the Deathless; it is said to be the means of achieving the Deathless. "Heedlessness" means the condition of being negligent; this is the name for the relinquishment of mindfulness, reckoned as unmindfulness. "Of Death" means of death. "State" means the means, the path. For the heedless one does not transcend birth; having been born, one ages and dies - thus heedlessness is called the state of Death; it approaches death. "The heedful do not die" - for those endowed with mindfulness, the heedful, do not die. It should not be considered that they become ageless and deathless. For there is no being whatsoever who is ageless and deathless; but for the heedless one, the round of rebirths is unlimited, while for the heedful one, it is limited. Therefore the heedless, because of not being freed from birth and so on, even while living are as if already dead. But the heedful, having cultivated the characteristic of heedfulness, quickly having realised the paths and fruits, are not reborn in a second or third individual existence. Therefore they, whether living or dead, do not die at all. "The heedless are as if already dead" - but whatever beings are heedless, they, because of being dead through the death of heedlessness, just as those dead through the cutting off of the life faculty are like logs of wood, devoid of consciousness, so indeed are they. For just as for the dead, so too for householders to begin with, not even a single thought arises such as "We shall give gifts, we shall keep morality, we shall perform the Observance practice"; and for those gone forth too, there does not arise "We shall fulfil the duties to the teacher and preceptor and so on, we shall undertake the ascetic practices, we shall develop meditation" - in what way then are they different from the dead? Therefore it was said - "The heedless are as if already dead."

"Having thus known distinctively" means having known thus distinctively that for the heedless there is no escape from the round of rebirths, but for the heedful there is. But who knows this distinction? "The wise in diligence" means those who are wise, sagacious, endowed with wisdom, having established themselves in their own diligence, increase diligence - they know this distinguishing cause. "They rejoice in diligence" means they, having thus known, rejoice in that diligence of their own, they are with cheerful faces, satisfied and delighted. "Delighted in the resort of the noble ones" means they, thus rejoicing in diligence, having increased that diligence, are delighted, devoted, and thoroughly delighted in the thirty-seven qualities conducive to enlightenment - classified as the four foundations of mindfulness and so on - which are termed the resort of the noble ones, namely Buddhas, Individually Enlightened Ones, and disciples of the Buddha, and in the ninefold supramundane states - this is the meaning.

"Those meditators" means those heedful wise ones are meditators by both kinds of meditative absorption: by meditation on a single object, which is termed the eight meditative attainments, and by meditation on the three characteristics, which is termed insight, path, and fruition. "Acting continuously" means with bodily and mental energy constantly occurring from the time of renunciation up to the path of arahantship. "Always of firm effort" means endowed with firm effort that is constantly occurring, without drawing back midway, with such energy that "what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy." "They touch" - here there are two kinds of touching: touching by knowledge and touching by result. Therein, the four paths are called touching by knowledge; the four fruits are called touching by result. Among these, here touching by result is intended. The wise, the learned, realising Nibbāna through noble fruition, touch by that touching of result; they realise Nibbāna. "Freedom from bondage, unsurpassed" means the four mental bonds that cause the great multitude to sink in the round of rebirths - secure from those, fearless, unsurpassed because of being the most excellent among all mundane and supramundane states.

At the conclusion of the teaching, many became stream-enterers and so on. The teaching was beneficial to the great multitude.

The story of Sāmāvatī is the first.

2.

The Story of the Millionaire Kumbhaghosaka

24. "Of one who is industrious": the Teacher, while dwelling at the Bamboo Grove, spoke this teaching of the Teaching referring to Kumbhaghosaka. In the city of Rājagaha, a snake-wind disease arose in the house of the Rājagaha millionaire. When it had arisen, beginning with flies up to cattle, first the animals die, then the slaves and labourers, and last of all the members of the household. Therefore that disease last of all seized the millionaire and his wife. They, touched by the disease, having looked at their son standing nearby, with eyes full of tears, said to him - "Dear son, when this disease has arisen, it is said, those who flee by breaking through the wall obtain their lives. You, without looking back at us, having fled and living, come back again. At such and such a place of ours, four hundred million in wealth has been deposited and stored. Having dug that up, you should get your living." He, having heard their words, weeping, having paid homage to his mother and father, frightened by the fear of death, having broken through the wall, having fled, having gone to a mountain thicket, having dwelt there for twelve years, returned to the dwelling place of his mother and father.

Then, because he had gone as a youth and returned at a time when his hair and beard had grown long, no one recognised him. He, guided by the indication given by his mother and father, having gone to the place of the wealth, having known the undamaged state of the wealth, thought - "No one recognises me. If I were to dig up the wealth and spend it, they might seize me, saying 'A treasure has been dug up by a poor man,' and harass me. What if I were to live by doing work for wages?" Then, having put on a rag, asking "Is there anyone in need of a hired servant?" he reached the hired servants' street. Then the hired servants, having seen him, said "If you will do one task for us, we shall give you food and wages." "What task is it?" "The task of waking and urging. If you are able, having risen right early, go about announcing: 'Fathers, rise up, harness the carts, yoke the oxen, it is time to go for grass for the elephants and horses; Mothers, you too rise up, cook rice gruel, cook the meal' - having gone about, announce this." He accepted, saying "Very well." Then they gave him one house for dwelling. He performed that task daily.

Then one day King Bimbisāra heard his sound. He, however, was one who knew all sounds. Therefore he said "This is the sound of a man of great wealth." Then one attendant woman standing near him, having thought "The king will not say just anything; this is fitting for me to know" - sent one man, saying "Go, dear, find out about this." He, having gone quickly, having seen him, having come back, reported "He is a poor man, a wage-earner for the hired servants." The king, having heard his words, remained silent, and on the second day too and on the third day too, having heard that sound of his, said the same thing. That attendant woman too, having thought likewise, having sent again and again, when it was said "He is a poor man," thought - "The king, even having heard the words 'He is a poor man,' does not believe it, and says again and again 'This is the sound of a man of great wealth.' There must be a reason for this. It is fitting to know this according to its true nature." She said to the king "Sire, if I receive a thousand, I shall take my daughter and go and bring this wealth into the royal family." The king had a thousand given to her.

She, having taken that, having had her daughter put on a single soiled cloth, having departed from the royal palace together with her, as if travellers on a journey, having gone to the hired servants' street, having entered one house, said "Mother, we are travellers on a journey; having rested here for a day or two, we shall go." "Mother, there are many members of the household; it is not possible to dwell here. That house of Kumbhaghosaka is empty; go there." She, having gone there, having said "Master, we are travellers on a journey; we shall stay here for a day or two," even though refused by him again and again, saying "Master, having stayed just for one day, we shall go right early," did not wish to leave. She, having stayed right there, on the following day, at the time of his going to the forest, having said "Master, having given your provisions, go; I shall cook food for you," when it was said "Enough, mother, I myself shall cook and eat," having pressed him again and again, when he gave them, having treated them as merely taken, having had vessels and pure rice and so on brought from the market place, having cooked thoroughly pure cooked rice in the manner of cooking in the royal family, and two or three lentil curries and vegetable dishes of good flavour, she gave it to him when he had come from the forest. Then, having known that he, having eaten, had reached a state of tender-heartedness, she said "Master, we are weary; let us stay right here for a day or two." He accepted, saying "Very well."

Then she cooked sweet food for him in the evening and on the following day too and gave it. Then, having known his tender-heartedness, she said "Husband, we shall stay right here for a few days." While staying there, with a sharp knife she cut the netting of his bed here and there underneath the frame. The bed, as soon as he came and sat down on it, sagged underneath. He said "Why has this bed broken and gone like this?" "Husband, I am unable to prevent the young children; they gather right here." "Mother, this suffering of mine has arisen in dependence on you. For formerly, whenever I went anywhere, I used to go having closed the door." "What can I do, dear son? I am unable to prevent them." She, in just this manner, having cut for two or three days, even though he grumbled and criticised, having spoken in the same way, again leaving one or two cords, cut the rest. On that day, as soon as he sat down on it, all the netting fell to the ground, his head came together with his knees, and he, having risen, said "What can I do? Where shall I go now? Even of a bed to lie on, I have been made by you as if without an owner." "Dear son, what can I do? I am unable to prevent the neighbours' children. Let it be, do not worry; at this time of night, where will you go?" Having addressed her daughter, she said "Dear girl, make a place for your brother to lie down." She, having lain down on one side, said "Come here, husband." The other too said to him "Go, dear son, lie down together with your sister." He, having lain down together with her on one bed, on that very day became intimate with her; the young girl wailed. Then her mother asked her - "Why, dear girl, are you weeping?" "Mother, this has happened." "Let it be, dear girl, what can be done? It is fitting for you too to obtain a husband, and for him too to obtain a wife." She made him her son-in-law. They lived together in harmonious living.

She, after the lapse of a few days, sent a message to the king - "Let them hold a festival in the hired servants' street. But for whoever does not hold a festival at his house, let a proclamation be made that such is the fine." The king had it done so. Then his mother-in-law said to him - "Dear son, a festival has to be held in the hired servants' street by the king's command; what shall we do?" "Mother, even while doing hired work I am unable to make a living; what shall I do?" "Dear son, those living the household life do indeed take on debts; the king's command cannot be left undone. From a debt one can be freed by whatever means; go, bring one or two coins from somewhere." He, grumbling and criticising, having gone, brought just one single coin from the place where the forty ten millions of wealth were. She, having sent that coin to the king, having held a festival with her own coin, again after the lapse of a few days sent a message in the same way. Again the king likewise commanded "Let them hold a festival; for those not doing so, such is the fine." Again too he, having been spoken to by her in the same way, being pressured, having gone, brought three coins. She, having sent those coins too to the king, again after the lapse of a few days sent a message in the same way - "Now, having sent men, let him have this one summoned." The king sent them. The men, having gone, having asked "Which one is the one named Kumbhaghosaka?" searching and having seen him, said "Come, sir, the king summons you." He, frightened, having said such things as "The king does not know me," did not wish to go. Then they seized him by the hands and so on by force and dragged him away. That woman, having seen them, having threatened them saying "I say, you ill-mannered ones, you are unsuitable to seize my son-in-law by the hands and so on," saying "Come, dear son, do not fear; having seen the king, I shall have the very hands of those who seized your hands and so on cut off," having taken her daughter, going in front, having reached the king's palace, having changed her appearance, adorned with all ornaments, she stood to one side. They dragged the other one too and brought him indeed.

Then the king said to him, who had paid homage and was standing there - "You are the one named Kumbhaghosaka?" "Yes, Sire." "Why do you conceal your immense wealth and eat?" "Where would I have wealth, Sire, living by working for wages?" "Do not do thus; why do you deceive us?" "I am not deceiving you, Sire; I have no wealth." Then the king, having shown him those coins, said "Whose are these coins?" He, having recognised them, looking here and there thinking "Alas, I am a fool! How indeed have these reached the king's hand?" having seen those two women adorned with ornaments standing at the entrance of the inner chamber, thought "Weighty indeed is this deed; it must have been contrived by these women employed by the king." Then the king said to him "Speak, my dear, why do you act thus?" "I have no support, Sire." "Is one such as me not fit to be a support?" "That is good, Sire, if the Sire would be my support." "I shall be, my dear; how much is your wealth?" "Forty crores, Sire." "What is needed to fetch it?" "Carts, Sire." The king, having had many hundreds of carts harnessed and sent, having had that wealth brought, having had a heap made in the royal courtyard, having assembled the residents of Rājagaha, having asked "Does anyone in this city have this much wealth?" "There is not, Sire." "What then is fitting to do for him?" When it was said "An honour, Sire," having established him in the position of millionaire with great honour, having given his daughter to him, having gone together with him to the Teacher's presence and having paid homage, he said "Venerable sir, behold this man; there is none so resolute as he. Even being possessed of forty crores in wealth, he shows neither an appearance of elation nor even a trace of the conceit 'I am.' Wearing a rag like a pauper, living by working for wages in the labourers' street, he was discovered by me through this very means. And having discovered him, having had him summoned, having made him accept his wealthy status, having had that wealth brought, he was established in the position of millionaire, and my daughter was given to him. Venerable sir, never before have I seen one so resolute," he said.

Having heard that, the Teacher said "The livelihood of one living thus is called a righteous livelihood, great king. But actions such as theft and so on oppress and harm both in this world and in the world beyond; on that account there is no happiness. For indeed, at a time when a man's wealth is depleted, earning a livelihood by ploughing or by working for wages is called a righteous livelihood. For indeed, for one of such nature, accomplished in energy, accomplished in mindfulness, whose actions are pure in body and speech, acting considerately with wisdom, restrained in body and so on, living a righteous livelihood, established in the continuous presence of mindfulness, sovereignty increases indeed" - and having said this, he spoke this verse -

24.

Therein, "for one who is industrious" means for one possessing the energy of industriousness. "Mindful" means for one accomplished in mindfulness. "Of pure actions" means for one endowed with faultless and innocent bodily action and so on. "Acting considerately" means of one who acts having considered the source thus: "If this is so, I shall do thus," or "When this action is done thus, such and such will result," and like the treatment of a disease, having attended to and reflected upon all actions before doing them. "Restrained" means restrained by body and so on, without fault. "Living righteously" means of one who, in the case of a householder, having avoided false weighing and so on, earns a livelihood by farming, cow-keeping, and so on; in the case of one gone forth, having avoided medical practice, messenger work, and so on, earns a livelihood by going about for alms in accordance with the Teaching, impartially. "Diligent" means of one whose mindfulness is not absent. "Fame increases" means fame increases, both that reckoned as the accomplishment of sovereignty and wealth, and that reckoned as the speaking of praise and commendation.

At the conclusion of the verse, Kumbhaghosaka became established in the fruition of stream-entry. Many others too attained the fruition of stream-entry and so on. Thus the teaching of the Teaching was beneficial to the great multitude.

The story of the millionaire Kumbhaghosaka is the second.

3.

The Story of the Elder Cūḷapanthaka

25. "By industriousness and diligence": the Teacher, while dwelling at the Bamboo Grove, spoke this teaching of the Teaching referring to the Elder Cūḷapanthaka.

In Rājagaha, it is said, the daughter of a wealthy millionaire's family, at the time of coming of age, being exceedingly guarded by her mother and father on the uppermost storey of a seven-storeyed mansion, being intoxicated by the vanity of youth, having become lustful for men, having made intimacy with her own slave, frightened that "Others too might know of this deed of mine," spoke thus - "It is not possible for us to live in this place. If my mother and father come to know of this fault, they will cut me into fragments. Having gone to a foreign country, we shall live." They, having taken their most valuable possessions, having departed through the main entrance, both went, thinking "Having gone to whatever place here or there unknown by others, we shall live." While they were living in one place, in the course of their living together, an embryo was established in her womb. She, when the time of the ripening of the pregnancy had come, consulted with him: "My pregnancy has reached maturity; delivery in a place devoid of relatives and kin would bring suffering to both of us; let us go to the family house." He, out of fear that "If I go there, there is no life for me," let the days pass by, saying "Let us go today, let us go tomorrow." She thought - "This fool, because of the greatness of his own fault, does not dare to go. Mother and father are surely nothing but well-wishers. Whether he goes or not, I shall go." She, when he had gone out from the house, having put away the household goods, having informed the neighbours of the fact of her having gone to her family house, set out on the road.

He too, having come home and not seeing her, having asked the neighbours, having heard "She has gone to the family house," having followed with speed, met her on the road. Her delivery too took place right there. He asked: "What is this, dear lady?" "Husband, one son has been born to me." "What shall we do now?" "The purpose for which we would go to the family house, that matter has been accomplished right on the road; having gone there, what shall we do? Let us turn back." Both, being of one mind, turned back. And because that boy was born on the road, they gave him the name Panthaka. Before long, yet another embryo was established in her. All should be expanded by the former method. Because that boy too was born on the road, having given the first-born the name Mahāpanthaka, they gave the other the name Cūḷapanthaka. They, having taken both boys, went to their own dwelling place. While they were living there, the boy Mahāpanthaka, having heard other children saying "Little father, big father" and "Grandfather, grandmother," asked his mother - "Mother, other children say 'Grandfather, grandmother' and 'Big father, little father'; is it that we alone have no relatives?" "Yes, dear son, we have no relatives here. But in the city of Rājagaha, your grandfather is a wealthy millionaire; there we have many relatives." "Why do you not go there, mother?" She, without telling her son the reason for not going, when the sons spoke again and again, said to her husband - "These children weary me exceedingly. Will my mother and father eat our flesh upon seeing us? Come, let us show the children their grandfather's family." "I shall not be able to be in their presence, but I shall take them." "Good. By whatever means, it is fitting for the children to see their grandfather's family." Both of them, having taken the children, gradually having reached Rājagaha, having entered a certain hall at the city gate, the mother of the children, having taken the two children, had her mother and father informed of the fact of her arrival. They, having heard that message, said: "For those wandering in the round of rebirths, there is no son or daughter who has not existed before. They are great offenders against us. It is not possible for them to stand within our range of vision. Let them take this much wealth and both of them go to a comfortable place and live, but let them send the children here." Having given wealth, they sent a messenger.

Having taken the wealth sent by them, they placed the boys in the hands of the very messengers who had come and sent them. The boys grew up in the grandfather's family. Among them, Cūḷapanthaka was very young, but Mahāpanthaka went together with his grandfather to hear the Ten-Powered One's talk on the Teaching. As he was constantly going to the Teacher's presence, his mind inclined towards the going forth. He said to his grandfather - "If you would allow me, I would go forth." "What are you saying, dear son? Even more than the going forth of the whole world, your going forth is auspicious to me. If you are able, go forth." Having led him to the Teacher's presence, when it was said "What, householder, have you obtained a boy?" he said "Yes, venerable sir, this is my grandson who wishes to go forth in your presence." The Teacher commanded a certain monk who went on almsround "Give this boy the going forth." The elder, having explained to him the meditation subject of the skin pentad, gave him the going forth. He, having learnt much of the word of the Buddha, having completed the rains retreat, having obtained full ordination, practising the meditation subject with wise attention, attained arahantship. He, spending his time in the happiness of meditative absorption and the happiness of fruition, thought - "Could this happiness be given to Cūḷapanthaka!" Then, having gone to the presence of the grandfather millionaire, he said thus - "Great millionaire, if you would allow, I would give Cūḷapanthaka the going forth." "Give him the going forth, venerable sir." It is said that the millionaire was well pleased with the Dispensation, and when asked "Of which daughter of yours are these sons?" he was ashamed to say "Of the daughter who ran away"; therefore he readily allowed their going forth. The elder, having given Cūḷapanthaka the going forth, established him in the precepts of morality. He, right from the time of going forth, was slow.

He was not able to learn this one verse in four months. It is said that he, having gone forth in the time of the perfectly Self-awakened One Kassapa, being wise, made a sport of mockery at the time when a certain slow monk was learning the recitation. That monk, ashamed by that mockery, neither learnt the recitation nor did the rehearsal. By that action, this one, right from the time of going forth, became slow; each passage that had been learnt, as he learnt each successive passage, disappeared. As he was striving to learn this very verse, four months passed. Then Mahāpanthaka drove him out of the monastery, saying "Cūḷapanthaka, you are incapable in this Dispensation; you are not able to learn even one verse in four months; how then will you bring the task of one gone forth to its summit? Get out from here." Cūḷapanthaka, out of affection for the Buddha's Dispensation, does not aspire to the state of a householder.

And at that time Mahāpanthaka was the distributor of meals. Jīvaka Komārabhacca, having taken abundant garlands, scents and cosmetics, having gone to his own mango grove, having venerated the Teacher, having heard the Teaching, having risen from his seat, having paid homage to the One of Ten Powers, having approached Mahāpanthaka, asked "How many, venerable sir, are the monks near the Teacher?" "About five hundred monks." "Tomorrow, venerable sir, taking five hundred monks headed by the Buddha, please accept almsfood at our dwelling." "Lay follower, there is a monk named Cūḷapanthaka who is slow and not subject to growth; setting him aside, I accept the invitation for the rest," the elder said. Having heard that, Cūḷapanthaka thought - "The elder, while accepting the invitation for so many monks, accepts it having excluded me; without doubt my brother's mind towards me must be estranged. What use now is this Dispensation to me? Having become a layman, I shall live performing meritorious deeds such as giving and so on." He, on the following day, set out right early to disrobe.

The Teacher, at the very time towards the break of dawn, surveying the world, having seen this matter, having gone first of all, stood walking up and down at the gateway on Cūḷapanthaka's path of departure. Cūḷapanthaka, while going, having seen the Teacher, having approached and paid homage, stood there. Then the Teacher said to him "But where are you going, Cūḷapanthaka, at this hour?" "My brother, venerable sir, drives me out; therefore I am going to disrobe." "Cūḷapanthaka, your going forth belongs to me; having been driven out by your brother, why did you not come to me? Come, what use is the state of a layman to you? You shall remain near me." Having stroked his head with his hand whose palm bore the mark of a wheel, having taken him and gone, having caused him to sit down at the entrance of the perfumed chamber, having given him a pure piece of cloth prepared by supernormal power, saying "Cūḷapanthaka, facing east, remain right here rubbing this piece of cloth, repeating 'Removal of impurity, removal of impurity,'" when the time was announced, surrounded by the community of monks, having gone to Jīvaka's house, he sat down on the prepared seat. Cūḷapanthaka too, looking at the sun, sat rubbing that piece of cloth, repeating "Removal of impurity, removal of impurity." As he rubbed that piece of cloth, it became soiled. Then he thought - "This piece of cloth was exceedingly pure, but in dependence on this body, having abandoned its former natural state, it has become soiled thus. Impermanent indeed are activities!" Establishing contemplation of destruction and passing away, he developed insight. The Teacher, having known "Cūḷapanthaka's mind has ascended to insight," having said "Cūḷapanthaka, do not perceive only the piece of cloth as defiled, thinking 'impurity, impurity'; but within you there are the impurity of lust and so on; remove them," having emitted a radiance, appearing as if seated in front, spoke these verses -

At the conclusion of the verse, Cūḷapanthaka attained arahantship together with the analytical knowledges. Together with the analytical knowledges themselves, the three Canons came to him.

It is said that he, formerly having been a king, while circumambulating the city, when sweat was being released from his forehead, wiped the end of his forehead with a pure cloth; the cloth became soiled. He, thinking "In dependence on this body, such a pure cloth, having abandoned its natural state, has become soiled; impermanent indeed are activities," obtained the perception of impermanence. For that reason, the duster itself became a condition for him.

Jīvaka Komārabhacca too offered the water of dedication to the One of Ten Powers. The Teacher covered the bowl with his hand, saying "Are there not monks in the monastery, Jīvaka?" Mahāpanthaka said "Are there not no monks in the monastery, venerable sir?" The Teacher said "There are, Jīvaka." Jīvaka sent a man, saying "If so, my good man, go; whether there is the presence or absence of monks in the monastery, you yourself find out." At that moment Cūḷapanthaka, thinking "My brother says 'There are no monks in the monastery'; I shall make known to him the presence of monks in the monastery," filled the entire mango grove with nothing but monks. Some monks were doing robe-making work, some monks were doing dyeing work, some monks were doing recitation. Thus he created a thousand monks each unlike the other. That man, having seen many monks in the monastery, having turned back, reported to Jīvaka "Noble sir, the entire mango grove is full of monks." The Elder too, right there -

Then the Teacher said to that man - "Having gone to the monastery, say 'The Teacher summons the one named Cūḷapanthaka.'" When he had gone and said thus, a thousand mouths arose saying "I am Cūḷapanthaka, I am Cūḷapanthaka." That man, having gone again, said "Venerable sir, they are all, it seems, named Cūḷapanthaka indeed." "If so, having gone, whoever says 'I am Cūḷapanthaka' first, seize him by the hand; the rest will disappear." He did so. At that very moment about a thousand monks disappeared. The Elder too went together with that man. The Teacher, at the end of the meal, addressed Jīvaka - "Jīvaka, take Cūḷapanthaka's bowl; he will give the thanksgiving for you." Jīvaka did so. The Elder, roaring a lion's roar like a young lion, having stirred up the three Canons, gave the thanksgiving. The Teacher, having risen from his seat, surrounded by the Community of monks, having gone to the monastery, when the duties had been shown by the monks, having stood at the entrance of the perfumed chamber, having given the exhortation of the Fortunate One to the Community of monks, having spoken on the meditation subject, having dismissed the Community of monks, having entered the perfumed chamber scented with fragrant perfume, he assumed the lion's posture on his right side. Then in the evening time, monks having assembled from here and there, having sat down as if enclosed by a red woollen curtain, began a talk of praise of the Teacher: "Friends, Mahāpanthaka, not knowing Cūḷapanthaka's disposition, was unable to make him learn a single verse in four months, and drove him out of the monastery saying 'This one is slow'; but the Perfectly Self-awakened One, by his own unsurpassed sovereignty as King of the Teaching, in just one interval between meals, gave him arahantship together with the analytical knowledges; the three Canons came together with the analytical knowledges themselves. Ah, the power of the Buddhas is indeed great!"

Then the Blessed One, having known this occurrence of discussion in the Teaching hall, thinking "Today it is fitting for me to go," having risen from the Buddha's sleeping place, having put on a well-dyed double cloth, having tied the waistband like a streak of lightning, having wrapped himself in the Fortunate One's great robe resembling a red woollen blanket, having come forth from the fragrant perfumed chamber, with the grace of a majestic noble elephant's lion-like stretching, with the boundless Buddha's deportment, having gone to the Teaching hall, having ascended the well-prepared excellent Buddha-seat in the middle of the decorated circular pavilion, emitting the six-coloured Buddha-rays, agitating the depths of the ocean, like the rising sun upon the summit of Yugandhara, he sat down in the middle of the seat. But as soon as the perfectly Self-awakened One had arrived, the community of monks, having cut short the discussion, became silent. The Teacher, having looked at the assembly with a soft mind of friendliness, thought: "This assembly shines exceedingly. Not even of a single one is there any restlessness of the hands or restlessness of the feet or sound of coughing or sound of sneezing. All these are respectful out of respect for the Buddha, awed by the power of the Buddha. Even if I were to sit without speaking for a whole life span, they will not raise a discussion first and speak. The duty of initiating the discussion is to be known by me alone; I myself shall speak first." Having addressed the monks with a sweet divine voice, having asked "What discussion were you having as you sat together here, monks? And what was the conversation that was interrupted?" when it was said "Such and such," he said: "Not only now, monks, is Cūḷapanthaka slow; in the past too he was slow indeed. And not only now have I become a support for him; in the past too I was indeed a support. But in the past I made him the master of a mundane household; now of a supramundane household." Having said this, requested by the monks who wished to hear that matter in detail, he brought up the past -

"In the past, monks, a certain young man, a resident of the city of Bārāṇasī, having gone to Takkasilā, for the purpose of learning a craft, having become a resident pupil of a world-renowned teacher, among five hundred young students, was exceedingly helpful to the teacher; he performed all duties such as attending to the feet and so on. But because of his slowness, he was unable to learn anything." The teacher, even though striving, thinking "This one is of great help to me; I shall teach him," was unable to teach him anything. He, having dwelt for a long time, being unable to learn even a single verse, having become dissatisfied, asked permission from the teacher, saying "I shall go." The teacher thought - "This one is helpful to me; I had hoped for his becoming wise, but I am unable to make him so. A return of help must certainly be done by me for him; I shall compose one spell and give it to him." He, having led him to the forest, said: "You are striking, you are striking, why are you striking? I too know you, I know you." Having composed this spell and teaching it to him, having made him repeat it many hundreds of times, having asked "Is it clear to you?" when it was said "Yes, it is clear," having thought "For a slow person indeed, a craft made well-practised by making effort does not run away," having given him travel expenses, having said "Go, you will live in dependence on this spell; but for the purpose of it not running away, you should always recite it," he dismissed him. Then his mother, when he arrived at Bārāṇasī, thinking "My son has come, having learnt a craft," showed him great honour and respect.

At that time the king of Bārāṇasī, reviewing "Is there any fault in my bodily actions and so on?" not seeing any action of his own that was displeasing, having thought "One's own faults are not apparent to oneself; they are apparent to others; I shall investigate the townspeople," having gone out in the evening in the guise of an unknown person, thought: "The friendly conversation of people who have eaten their evening meal and are sitting is of various kinds. If I am exercising kingship unrighteously, they will say 'We are oppressed by punishments, taxes, and so on by an evil, unrighteous king.' If I am exercising kingship righteously, having said 'May our king be long-lived' and so on, they will speak of my virtues." He wandered along the walls of those various houses.

At that moment, tunnel-thieves were breaking a tunnel between two houses, for the purpose of entering two houses by a single tunnel. The king, having seen them, stood in the shadow of a house. When they, having broken the tunnel and having entered the house, were looking at the goods, the young man, having awoken, reciting that spell, said: "You are striking, you are striking, why are you striking? I too know you, I know you." They, having heard that, thinking "We have been found out by this one, it seems; now he will destroy us," having thrown away even their worn garments, frightened, fled in every direction face to face. The king, having seen them fleeing and having heard the sound of the other's recitation of the spell, having ascertained the very house, having investigated the townspeople, entered his residence. But when the night became light, early in the morning, having summoned a man, he said - "Go, my good man, in such and such a street, in the house where the tunnel was broken, there is a young man who has come having learnt a craft from Takkasilā; bring him." He, having gone, having said "The king summons you," brought the young man. Then the king said to him - "You, dear son, are the young man who has come having learnt a craft from Takkasilā?" "Yes, Sire." "Give that craft to us too." "Very well, Sire, having sat down on an equal seat, take it." The king too, having done so, having taken the spell, saying "This is your teacher's share," gave a thousand.

At that time the general said to the king's barber - "When will you trim the king's beard?" "Tomorrow or the day after tomorrow." He, having given him a thousand, having said "I have something to do," when it was said "What is it, master?" said "While pretending to be trimming the king's beard, having sharpened the razor exceedingly, cut his throat. You will be the general, I will be the king." He, having accepted saying "Very well," on the day of trimming the king's beard, having moistened the beard with scented water, having sharpened the razor, having taken hold of the edge of the forehead, saying "The razor is a little blunt-edged; it is fitting to cut the throat with a single stroke," again having stood to one side, he sharpened the razor. At that moment the king, having remembered his own spell, while rehearsing it, said "You are striking, you are striking, why are you striking? I too know you, I know you." Sweat was released from the barber's forehead. He, frightened thinking "The king knows my plot," having thrown the razor on the ground, lay down on his chest at the king's feet. Kings are indeed clever; therefore he said this to him - "I say, you wicked barber, you think 'The king does not know me.'" "Grant me safety, Sire." "So be it, do not fear, tell me." "The general, Sire, having given me a thousand, said 'While pretending to trim the king's beard, cut his throat; I, having become king, will make you the general.'" The king, having heard that, having thought "In dependence on my teacher, life has been obtained," having summoned the general, having said "I say, general, what indeed has not been obtained by you from my presence? Now I cannot bear to see you; depart from my kingdom," having banished him from the kingdom, having summoned the teacher, having said "Teacher, in dependence on you, life has been obtained by me," having made great honour, he gave him the position of general. "He at that time was Cūḷapanthaka; the Teacher was the world-famed teacher."

The Teacher, having brought up this past, having said "Thus, monks, in the past too Cūḷapanthaka was slow indeed; at that time too I, having become his support, established him in a mundane family," then on another day, when the discussion arose "Oh, the Teacher has become a support for Cūḷapanthaka," having told the past story in the Cūḷaseṭṭhi Jātaka -

Having spoken this verse, "Not only now, monks, have I become a support for him; in the past too I was indeed a support. But in the past I made him the owner of a mundane family; now of a supramundane family. For at that time the junior pupil was Cūḷapanthaka, but the junior millionaire, the wise one, the experienced one, skilled in the stars, was myself" - thus he connected the Jātaka.

On another day they raised up a discussion in the Teaching hall: "Friends, Cūḷapanthaka, even though unable to learn a verse of four lines in four months, without abandoning his energy, became established in arahantship; now he has become the owner of the supramundane Teaching family." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Monks, a monk who has put forth strenuous energy in my Dispensation indeed becomes the owner of the supramundane Teaching," spoke this verse -

25.

Therein, "should make an island" means by industriousness, which is called energy; by diligence, which is called the continuous presence of mindfulness; by self-control, which is called the fourfold purification of morality; and by sense-faculty control - endowed with wisdom nourished by the Teaching, the wise one, by means of these four qualities which are the causes, in this exceedingly deep ocean of saṃsāra where a foothold is extremely difficult to find, should make, could make, would be able to make an island, which is the fruition of arahantship that serves as one's own support. This is the meaning. Of what kind? "Which the mental flood cannot overwhelm" means which even the fourfold flood of mental defilements is unable to overwhelm and destroy. For it is not possible to overwhelm arahantship by the mental flood.

At the conclusion of the verse, many became stream-enterers and so on. Thus the teaching was beneficial to the assembly that had arrived.

The story of the Elder Monk Cūḷapanthaka is the third.

4.

The Story of the Fools' Festival Celebration

26-27. "Engage in negligence": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the Fools' Festival.

For on one occasion in Sāvatthī a celebration called the Fools' Festival was proclaimed. During that festival, foolish, imprudent people, having smeared their bodies with ashes and cow dung, went about for seven days speaking vulgar language. There was no one who, having seen any relative, friend, or one gone forth, was ashamed. Standing at door after door, they spoke vulgar language. The people, being unable to hear their vulgar language, sent according to their means a half-coin, or a quarter-coin, or a coin. They, having taken whatever was received at their doors, departed. At that time, however, about five crores of noble disciples dwelt in Sāvatthī. They sent a message to the Teacher's presence - "Let the Blessed One, venerable sir, without entering the city for seven days together with the Community of monks, remain right in the monastery." And for that seven days they prepared rice gruel, meals, and so on and sent them to the monastery itself for the Community of monks, and they themselves did not go out from their houses. But when the festival was concluded, on the eighth day, having invited the Community of monks headed by the Buddha, having ushered them into the city, having given a great gift, seated to one side, they said: "Venerable sir, seven days have passed for us with great suffering. When hearing the vulgar words of the foolish, our ears reached the point of bursting. No one was ashamed before anyone. Therefore we did not allow you to enter into the inner city, and we ourselves did not go out from our houses." The Teacher, having heard their talk, having said "The conduct of the foolish and imprudent is indeed of such a kind, but the wise, having guarded diligence as the essence of wealth, attain the achievement of the deathless, great Nibbāna," spoke these verses -

26.

27.

Therein, "foolish" means possessed of folly, not knowing the welfare of this world and the world beyond. "Imprudent" means without wisdom. They, not seeing the danger in negligence, engage in negligence, carry it on, spend their time in negligence. "The wise one" means the wise person, however, endowed with wisdom nourished by the Teaching, guards diligence as one would guard the foremost, highest wealth of the seven treasures handed down through the family lineage. For just as those who, in dependence on the highest wealth, seeing the benefit in wealth thus: "We shall attain the achievement of the types of sensual pleasure, we shall support our children and wife, we shall clear the path leading to the world beyond," guard it; so too the wise person, being diligent, seeing the benefit in diligence thus: "I shall obtain the first meditative absorption and so on, I shall attain the paths and fruits and so on, I shall accomplish the three true knowledges and the six direct knowledges," guards diligence as the foremost wealth. This is the meaning. "Do not be negligent" means therefore you should not engage in negligence, you should not spend your time in negligence. "Do not be intimate with delight in sensual pleasures" means do not engage in, do not think about, do not obtain the intimacy of craving, which is reckoned as delight in sensual pleasures as objects and sensual pleasures as defilements. "For the diligent one" means indeed the diligent person, through the establishment of mindfulness, meditating, attains abundant, lofty happiness of Nibbāna.

At the conclusion of the verse, many became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of the fools' festival celebration is the fourth.

5.

The Story of the Elder Mahākassapa

28. "Heedlessness with diligence": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the Elder Mahākassapa.

For on one day, the Elder, dwelling in the Pipphali Cave, having walked for almsfood in Rājagaha, after the meal, having returned from his alms round, having increased the light, sat down looking with the divine eye at beings who were heedless and heedful, passing away and being reborn in water, earth, mountains and so on. The Teacher, while just sitting at Jeta's Grove, reflecting with the divine eye "With what abiding indeed does my son Kassapa dwell today?" having known "He dwells looking at the passing away and rebirth of beings," having said "The passing away and rebirth of beings is unlimited even by the knowledge of a Buddha; having taken conception in a mother's womb, without making the mother and father known, it is not possible to make a determination of beings who are passing away; to know them is not within your domain, Kassapa; a trifle is your domain; but to know and see in every respect those passing away and being reborn is the domain of Buddhas alone," having pervaded with light, as if seated before him, spoke this verse -

28.

Therein, "drives away" means just as new water entering a pond, having agitated the old water, not giving it room, drives away and removes that which is fleeing overhead after overhead; just so, the wise person, developing the characteristic of diligence, not giving room for heedlessness, when by the force of diligence he drives away and removes that, then he, with heedlessness driven away, in the sense of very lofty, fulfilling the befitting practice for the palace of wisdom, which is reckoned as the pure divine eye, having ascended by that practice as if by a ladder to a palace, free from sorrow through the abandoning of the dart of sorrow, looks at and sees with the divine eye the sorrowful generation, the order of beings, both passing away and being reborn, who have not abandoned the dart of sorrow. Like what? "Like one standing on a mountain looks upon those standing on the ground" means one standing on a mountain peak looks without difficulty upon those standing on the ground, or else one standing on the upper storey of a mansion looks without difficulty upon those standing in the mansion courtyard; so too that wise one, the wise person, the great one who has eliminated the mental corruptions, looks without difficulty upon the foolish, whose seeds of the round of rebirths are uncut, both passing away and being reborn.

At the conclusion of the verse, many realised the fruition of stream-entry and so on.

The story of the Elder Monk Mahākassapa is the fifth.

6.

The Story of the Two Friends, the Heedless and the Heedful

29. "Diligent among the heedless": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to two friend monks.

It is said that they, having taken a meditation subject in the presence of the Teacher, entered a forest monastery. Among them, one, it is said, having brought firewood early in the morning, having prepared a charcoal pan, conversing with young novices, sat warming himself during the first watch of the night. One, being diligent, practising the ascetic duty, exhorted the other: "Friend, do not do thus, for the heedless one the four realms of misery are like one's own home. Buddhas indeed cannot be pleased by fraudulence." He did not listen to his exhortation. The other, thinking "This one is not willing to do what others bid," without saying anything to him, being just diligent, practised the ascetic duty. The lazy elder too, having warmed himself in the first watch, when the other had walked up and down and entered the inner room, having entered, having said "You great lazy one, you have entered the forest having lain down for the purpose of sleeping; is it fitting, having taken a meditation subject in the presence of the Buddhas, to rise and practise the ascetic duty?" having entered his own dwelling place, having lain down, slept. The other too, having rested in the middle watch of the night, having risen in the last watch, practises the ascetic duty. He, thus dwelling diligently, before long attained arahantship together with the analytical knowledges. The other spent his time in negligence only. They, having finished keeping the rains retreat, having gone to the Teacher's presence, having paid homage to the Teacher, sat down to one side. The Teacher, having exchanged friendly welcome with them, asked: "Did you, monks, diligently practise the ascetic duty? Has the task of one gone forth reached its summit for you?" First the heedless monk said - "From where, venerable sir, is there diligence for this one? From the time of going, having lain down sleeping, he spent his time." "But you, monk?" "I, venerable sir, having brought firewood early in the morning, having prepared a charcoal pan, warming myself in the first watch, having sat down, not sleeping at all, spent my time." Then the Teacher said to him: "You, having spent your time heedlessly, say 'I am diligent,' but you make the diligent one out to be heedless." Again, in order to make known the dangers in negligence and the benefits in diligence, having said "You are like a weak horse whose speed is broken in the presence of my son, but this one is like a swift horse in your presence," he spoke this verse -

29.

Therein, "diligent" means one who has eliminated the mental corruptions, accomplished in diligence through having attained the expansion of mindfulness. "Among the heedless" means among beings who stand in the relinquishing of mindfulness. "Among those who sleep" means among those who sleep in all postures through the absence of mindfulness and wakefulness. "Very wakeful" means one who stands in the great wakefulness of the expansion of mindfulness. "Like a weak horse" means like a swift thoroughbred Sindh horse compared to a weak horse with blunt hooves and broken speed. "The wise one" means one of the highest wisdom. He leaves behind and goes on ahead of such a person both in scriptural learning and in achievement. For while the one of dull wisdom is still striving to learn one discourse, the wise one learns one chapter; thus, to begin with, he leaves behind and goes on by scriptural learning. But while the one of dull wisdom is still striving to do the night-quarters and day-quarters, and while still reciting having learnt the meditation subject, the wise one, even in the preliminary stage, having entered the night-quarters or day-quarters done by another, meditating on the meditation subject, having exhausted all mental defilements, makes the supramundane states come into his possession; thus he leaves behind and goes on by achievement too. But in the round of rebirths, having left him behind, having abandoned him, escaping from the round of rebirths, he goes on indeed.

At the conclusion of the verse, many attained the fruition of stream-entry and so on.

The story of the two friends, the heedless and the heedful, is the sixth.

7.

The Story of Magha

30. "Through diligence, Maghavā" - the Teacher, while dwelling in dependence on Vesālī in the Pinnacled Hall, spoke this teaching of the Teaching referring to Sakka, the king of the gods.

For in Vesālī there dwelt a Licchavi named Mahāli. He, having heard the Tathāgata's teaching of the Sakkapañha Suttanta, thought: "The Perfectly Self-awakened One spoke making great the success of Sakka. 'Did he speak having seen, or without seeing? Does he know Sakka, or not?' - I shall ask him." Then, Mahāli, the Licchavi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahāli, the Licchavi said this to the Blessed One - "Has Sakka, the lord of the gods, been seen by the Blessed One, venerable sir?" "Sakka, the lord of the gods, has indeed been seen by me, Mahāli." "That, venerable sir, must surely have been an imposter of Sakka. For Sakka, the lord of the gods, is difficult to see, venerable sir." "I understand Sakka, Mahāli, and I understand the qualities that make one Sakka, because of which undertaking of qualities Sakka attained the position of Sakka, that too I understand."

Sakka, the lord of the gods, Mahāli, when formerly being a human being, was a young man named Magha, therefore he is called Maghavā.

Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave gifts first, therefore he is called Purindada.

Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave gifts carefully, therefore he is called Sakka.

Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave a public rest-house, therefore he is called Vāsava.

Sakka, the lord of the gods, Mahāli, thinks of even a thousand matters in a moment, therefore he is called Sahassakkha.

Sakka, the lord of the gods, Mahāli, has a titan maiden named Sujā as his consort, therefore he is called Sujampati.

Sakka, the lord of the gods, Mahāli, exercises sovereign lordship over the kingdom of the gods of the Thirty-three, therefore he is called the lord of the gods.

When Sakka, the lord of the gods, Mahāli, was formerly a human being, he had seven items of good practice that were complete and undertaken, because of which undertaking Sakka attained the position of Sakka. What are the seven items of good practice? For as long as life lasts I would be a supporter of my mother and father, for as long as life lasts I would be one who honours the elders in the family, for as long as life lasts I would be one of smooth speech, for as long as life lasts I would be one of non-divisive speech, for as long as life lasts I would dwell in a house with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. For as long as life lasts I would be one who speaks the truth, for as long as life lasts I would be without wrath - "even if wrath should arise in me, I would quickly dispel it." When Sakka, the lord of the gods, Mahāli, was formerly a human being, these seven items of good practice were complete and undertaken, because of which undertaking Sakka attained the position of Sakka.

Having said "This, Mahāli, is the deed done by Sakka at the time of the young man Magha," again by him "How, venerable sir, did the young man Magha proceed?" Being asked by one wishing to hear his practice in detail, having said "If so, Mahāli, listen," he brought up the past -

In the past, in the country of Magadha, in the village of Macala, a young man named Magha, having gone to the place where the village work was carried out, having cleared away the dust from the place where he stood with the tip of his foot, having made it delightful, stood there. Another, having struck him with his arm, having removed him from there, himself stood there. He, without becoming angry at him, having made another place delightful, stood there. From there too, another, having come, having struck him with his arm, having removed him, himself stood there. He, without becoming angry at him either, having made another place delightful, stood there. Thus men, as they came out from their houses, having struck him with their arms, removed him from each place where he stood. He, having thought "All these have become happy in dependence on me; by this action there should be happiness-giving meritorious action for me," on the following day, having taken a spade, made a place the size of a threshing floor delightful. All, having gone, stood right there. Then, in the cold season, having made a fire, he gave it to them; in the hot season, water. Then, having thought "A delightful place is dear to all; there is nothing displeasing to anyone; henceforth it is fitting for me to go about making the road level," having gone out right early, making the road level, having cut, carrying away tree branches that needed to be removed, he goes about. Then another, having seen him, said - "My dear, what are you doing?" "I am making a road leading to heaven for myself, my dear." "If so, let me too be your companion." "Be so, my dear; heaven is agreeable even to many and abundant in happiness." Thenceforth there were two persons. Having seen them, having asked likewise and having heard, yet another became their companion; thus another and yet another - all thirty-three persons came to be. All of them, with spades and so on in hand, making the road level, go to places of one yojana or two yojanas distance.

Having seen them, the village head-man thought - "These people are engaged in what is not exertion; if they were to bring fish, meat, and so on from the forest, or having brewed liquor were to drink it, or were to do other such work, I too might get something or other." Then, having had them summoned, he asked - "What are you doing going about?" "The way to heaven, master." "For those living the household life, it is not proper to do thus; it is proper to bring fish, meat, and so on from the forest, to brew liquor and drink it, and to do various kinds of business activities." They rejected his word; even though told again and again, they rejected it just the same. He, being angry, thinking "I shall destroy them," having gone to the king's presence, having said "I see your thieves, Sire, going about forming a gang," when it was said "Go, seize them and bring them here," having done so, having bound them all and brought them, he showed them to the king. The king, without even investigating, commanded "Have them trampled by an elephant." Magha gave exhortation to the rest - "Friends, apart from friendliness there is no other support for us; you, without generating irritation anywhere, towards the king, towards the village head-man, towards the trampling elephant, and towards yourselves, with a mind of friendliness, be of even mind." They did so. Then, through the power of their friendliness, the elephant did not dare even to approach them. The king, having heard that matter, thought "Having seen many people, will it not dare to trample them?" "Go, having covered them with mats, have them trampled," he said. Even though the elephant was sent to trample them after covering them with mats, it retreated from afar.

The king, having heard that incident, thinking "There must be a reason here," having had them summoned, asked - "Dear sons, depending on me, what do you not obtain?" "What is this, Sire?" "You, it is said, having become thieves in a gang, go about in the forest?" "Who says thus, Sire?" "The village head-man, dear sons." "We are not thieves, Sire; but we, clearing our own way to heaven, do this and that. The village head-man, having urged us to unwholesome activity, being angry and wishing to destroy us when we did not heed his word, spoke thus." Then the king, having heard their account, having become filled with pleasure, said "Dear sons, this animal knows your virtues; I, though a human being, was not able to know them. Forgive me." And having said thus, he gave the village head-man together with his sons and wife as their slave, the elephant as a mount, and that village for comfortable enjoyment. They, thinking "Right here the benefit of our merit done has been seen," with exceedingly gladdened minds, riding that elephant by turns, while going, consulted "Now even more merit should be done by us; what shall we do? Having made a permanent structure at the crossroads, let us build a resting hall for the public." They, having summoned a carpenter, began the hall. But due to the absence of desire towards women, they did not give women a share in that hall.

Now in Magha's house there were four women: Nandā, Cittā, Sudhammā, and Sujā. Among them, Sudhammā, having joined together with the carpenter, having said "Brother, make me the chief of this hall," gave a bribe. He, having accepted saying "Very well," first of all, for the purpose of the house-top, having dried a tree, having planed it, having pierced it, having completed the house-top, having carved the letters "This hall is named Sudhammā," having wrapped it in cloth, placed it aside. Then the carpenter, having completed the hall, on the day of raising the house-top, said "Alas, sirs, we did not remember one thing to be done." "What is it, friend?" "The house-top." "Let it be, we shall bring it." "Now it cannot be made from a freshly cut tree; it is proper to obtain a house-top that has been previously cut, planed, pierced, and set aside." "Now what should be done?" "If in anyone's house there is a finished and stored house-top for sale, that should be sought." They, searching, having seen one in Sudhammā's house, even having offered a thousand as the price, did not obtain it. But when it was said "If you make me a partner in the hall, I shall give it," they said "We do not give a share to women."

Then the carpenter said to them - "Sirs, what are you saying? Apart from the Brahma world, there is no place devoid of women. Take the house-top. This being so, our work will reach completion." They, saying "Very well," having taken the house-top, having completed the hall, divided it into three parts. In one section they made a dwelling place for the wealthy, in one for the destitute, in one for the sick. The thirty-three men, having laid out thirty-three boards, gave a signal to the elephant - "When a visitor comes and sits on whichever spread board, take him and establish him in the house of the very owner of that board. His foot-care, back-rubbing, drinking water, solid food, soft food, and sleeping arrangements - all shall be the burden of the very owner of the board." The elephant, having taken each one who came, leads him to the house of the very owner of the board. He does what is to be done for him on that day. Magha, having planted a coral tree not far from the hall, spread a stone slab at its root. People who entered the hall, one after another, having looked at the house-top and having read the letters, say "This hall is named Sudhammā." The name of the thirty-three men is not apparent. Nandā thought - "These men, while building the hall, made us without a share; but Sudhammā, through her own experience, having made the house-top, became a partner. It is proper for me too to do something. What indeed shall I do?" Then this occurred to her - "It is proper for those who come to the hall to obtain both drinking water and bathing water. I shall have a pond dug." She had a pond made. Cittā thought - "The house-top was given to Sudhammā, a pond was made for Nandā. It is proper for me too to do something. What indeed shall I do?" Then this occurred to her - "It is proper for those who have come to the hall, having drunk water and having bathed, even at the time of departure, to go having adorned themselves with garlands. I shall have a flower park made." She had a delightful flower park made. For the most part, in that park there was no saying "Such and such a tree bearing flowers or bearing fruit is not here."

But Sujā, having thought "I am Magha's maternal uncle's daughter and his wife, the deed done by him is mine indeed, and the deed done by me is his indeed," without doing anything, spent her time merely adorning her body. Magha too, having fulfilled these seven items of good practice - attendance upon mother and father, the practice of honouring the elders in the family, truthful speech, non-harsh speech, non-slanderous speech, removal of stinginess, and non-wrath -

Having thus attained a state worthy of praise, at the end of life he was reborn as Sakka, the king of gods, in the realm of the Thirty-three; and his companions too were reborn right there; the carpenter was reborn as the young god Vissakamma. At that time the titans dwelt in the realm of the Thirty-three. They, thinking "Newly arisen young gods have been reborn," prepared a celestial beverage. Sakka gave a signal to his own following that no one should drink. The titans, having drunk the celestial beverage, became intoxicated. Sakka, thinking "What use is a kingdom shared with these?" having given a signal to his own following, having had them seized by the feet, had them thrown into the great ocean. They fell headlong into the ocean. Then, by the power of their merit, on the lower level of Sineru, a titan mansion arose, and a Variegated Trumpet-flower tree arose.

But when the titans were defeated in the battle between the gods and the titans, the city of the gods of the Thirty-three, ten thousand yojanas in extent, arose. Between the eastern and western gates of that city there were ten thousand yojanas, and likewise between the southern and northern gates. That city was endowed with a thousand gates, adorned with parks and ponds. In its middle, as the outcome of the hall, a mansion named Vejayanta, made of the seven precious things, seven hundred yojanas in height, adorned with flags three hundred yojanas in height, rose up. On the golden poles there were gem flags, on the gem poles there were golden flags; On the coral poles there were pearl flags, on the pearl poles there were coral flags; On the poles made of the seven precious things there were flags of the seven precious things; the flag standing in the middle was three hundred yojanas in height. Thus, as the outcome of the hall, a mansion a thousand yojanas in height, made entirely of the seven precious things, arose; as the outcome of the coral tree, the Pāricchattaka arose, three hundred yojanas in circumference all around; as the outcome of the stone slab, the Paṇḍukambala stone arose at the foot of the Pāricchattaka, sixty yojanas in length, fifty yojanas in breadth, fifteen yojanas in thickness, of the colour of a red woollen blanket of jayasumana flowers. When one sits there, half the body sinks in; when one rises, the depression fills up again.

But the elephant was reborn as a young god named Erāvaṇa. For in the world of gods there are no animals. Therefore, at the time of going out for amusement in the park, having abandoned that individual existence, he became an elephant named Erāvaṇa, one hundred and fifty yojanas in size. He created thirty-three heads for the benefit of the thirty-three persons, each three leagues and a half yojana in circumference; in the middle of all, for the benefit of Sakka, he created a head named Sudassana, thirty yojanas in extent. On top of that there was a jewelled pavilion of twelve yojanas. There, at intervals, flags made of the seven precious things, a yojana in height, stood raised. At the edge a net of tinkling bells hung down. When stirred by a gentle wind, a sound emanated from it like a celestial song mixed with the sound of a five-part musical ensemble. In the middle of the pavilion, for the benefit of Sakka, a jewelled divan of one yojana was prepared; there Sakka sat. The thirty-three young gods sat on jewelled divans on their own heads. On each of the thirty-three heads he created seven tusks each. Among those, each one was fifty yojanas in length; on each tusk there were seven ponds, in each pond there were seven lotus plants, on each plant there were seven flowers, on each flower there were seven petals, and on each petal seven celestial maidens danced. Thus all around, in places of fifty yojanas, on the elephant's tusks themselves there were dance festivals. Experiencing such great glory, Sakka, the king of gods, goes about.

Sudhammā too, having died and gone, was reborn right there. For her, a divine assembly hall named Sudhammā, nine hundred yojanas in extent, arose. There is, it is said, no other place more delightful than that; on eight days of the month the hearing of the Teaching takes place right there. Even to this very day, having seen a certain delightful place, they say "It is like the Sudhammā divine assembly hall." Nandā too, having died and gone, was reborn right there; for her, a pond named Nandā, five hundred yojanas in extent, arose. Cittā too, having died and gone, was reborn right there; for her too, a grove named Cittalatā, five hundred yojanas in extent, arose; there, having led young gods in whom the signs of their previous existence had arisen, they go about bewildering them. But Sujā, having died, was reborn as a single crane in a certain mountain cave. Sakka, looking at his own attendant women, thinking "Sudhammā has been reborn right here, likewise Nandā and Cittā, but where indeed has Sujā been reborn?" having seen her reborn there, thinking "The fool, not having done any merit, has now been reborn in the animal realm; but now it is fitting to have her make merit and bring her here," having abandoned his own form, having gone to her presence in the guise of a stranger, asked "What are you doing going about here?" "But who are you, master?" "I am your husband Magha." "Where have you been reborn, master?" "I have been reborn in the Tāvatiṃsa god realm." "But do you know the place of rebirth of your companions?" "I do not know, master." "They too have been reborn right near me; you will see those companions." "How shall I go there?" Sakka, having said "I shall take you there," having placed her on the palm of his hand, having led her to the heavenly world, having released her on the bank of Nandā's pond, informed the other three - "You will see your companion Sujā." "Where is she, Sire?" "She is standing on the bank of Nandā's pond," he said. Those three too, having gone, having made sport saying "Oh, such is the fruit of the lady's adorning of her individual existence! Now look at her beak, look at her feet, look at her legs - how splendid indeed is her body!" departed.

Again Sakka, having gone to her presence, having said "Have you seen your companions?" when she said "I have seen them; they mocked me and went away; take me right there," having taken her right there, having released her in the water, asked "Have you seen their success?" "I have seen it, Sire." "It is fitting for you too to make an effort for rebirth there." "What shall I do, Sire?" "Will you keep the exhortation given by me?" "I will keep it, Sire." Then, having given her the five precepts, having said "Guard them diligently," he departed. She, from that time onwards, having searched for only naturally dead fish, ate them. Sakka, after the lapse of a few days, having gone for the purpose of testing her, having become like a dead fish on the surface of the sand, lay down on his back. She, having seen it, with the perception "A dead fish," seized it. The fish, at the time of being swallowed, wagged its tail. She, thinking "A living fish," released it in the water. He, having waited a little while, again lay down on his back in front of her. Again she, with the perception "A dead fish," having taken it, at the time of swallowing, he wagged the tip of his tail. Having seen that, thinking "A living fish," she released it. Having thus tested her three times, having revealed himself saying "She guards morality well," having said "I have come for the purpose of testing you; you guard morality well; guarding thus, before long you will be reborn near me; be diligent," he departed.

She, from that time onwards, obtained a fish that had died by itself, or did not. Not obtaining one, within just a few days, having withered and died, by the fruit of that morality, she was reborn as the daughter of a potter in Bārāṇasī. Then, when she was about fifteen or sixteen years of age, Sakka, reflecting "Where indeed has she been reborn?" having seen, thinking "Now it is fitting for me to go there," having filled a small carriage with the seven jewels appearing as cucumbers, driving it, having entered Bārāṇasī, proclaiming "Mothers and fathers, take cucumbers, take cucumbers!" he entered the street. But when those who came bringing green peas, beans, and so on, having said "I do not give them for a price," when it was said "How do you give them?" he said "I give them to a woman who keeps morality." "What is morality like, master? Is it black, or of blue colour and so on?" "You do not even know 'what is morality like,' how then will you keep it? But I shall give them to one who keeps morality." "Master, this potter's daughter goes about saying 'I keep morality'; give them to her." She too said to him "If so, give them to me, master." "Who are you?" "I am one who has not abandoned the five precepts." "These were brought by me for you alone," and driving the small carriage, having gone to her house, having made it impossible for others to carry away, having given wealth bestowed by the gods in the appearance of cucumbers, having revealed himself, having said "This is wealth for your livelihood; keep the five precepts making them unbroken and so on," he departed.

She too, having passed away from there, was reborn as the daughter of the chief of the titans in the realm of the titans, in the house of Sakka's enemy. But because of morality being well guarded in two existences, she was lovely, golden-coloured, endowed with an extraordinary splendour of beauty. Vepacitti, the lord of the titans, saying to the titans who came and came "You are not suitable for my daughter," not giving her to anyone, saying "My daughter will herself choose a husband suitable for herself," having assembled the titan army, placed a garland of flowers in her hand, saying "Choose a husband suitable for yourself." At that moment, Sakka, looking at her place of rebirth, having known that event, thinking "Now it is fitting for me to go and bring her," having created the appearance of an old titan, went and stood at the edge of the assembly. She too, looking here and there, upon merely seeing him, with affection arisen through the force of former cohabitation, her heart being submerged as if by a great flood, threw the garland of flowers upon him, saying "This is my husband." The titans, being ashamed, saying "Our king, not finding one suitable for his daughter for so long a time, has now found one; this old man, older than his daughter's grandfather, is suitable for her," departed. Sakka too, having taken her by the hand, having roared "I am Sakka!" sprang into the sky. The titans, saying "We have been deceived by the old Sakka!" pursued him. Mātali, the charioteer, having brought the Vejayanta chariot, stood on the road. Sakka, having placed her there upon it, set out facing the city of the gods. Then, when he arrived at the Sippali forest, frightened young garuḷas, having heard the sound of the chariot, cried out. Having heard their sound, Sakka asked Mātali - "Who are these crying out?" "Young garuḷas, Sire." "Why?" "Having heard the sound of the chariot, out of fear of death." "Let not so many birds be crushed and perish by the speed of the chariot on account of me alone; turn back the chariot." He too, having given the signal of the stick to the thousand Sindh horses, turned back the chariot. Having seen that, the titans, thinking "The old Sakka, who had been fleeing from the front of the titans, has now turned back the chariot; surely support must have been obtained by him," having turned back, entered the titan city by the very road they had come, and did not raise their heads again.

Sakka too, having led Sujā, the titan maiden, to the city of the gods, established her in the position of chief among two and a half crores of nymphs. She requested a boon from Sakka - "Great king, in this heavenly world I have neither mother nor father nor brothers nor sisters. Wherever you go, take me along with you." He gave her the acknowledgment "Very well." Thenceforth, when the variegated trumpet-flower tree bloomed, the titans, thinking "It is the time of flowering of the divine coral tree in the place of our rebirth," ascend to heaven for the purpose of battle. Sakka gave the protection to the serpents below the ocean, then to the supaṇṇas, then to the kumbhaṇḍas, then to the demons. Then to the four great kings. But above all, for the purpose of averting danger, he placed at the gates of the city of the gods images of Inda with thunderbolt in hand. The titans, even having conquered the serpents and others and having come, seeing the images of Inda from afar, flee thinking "Sakka has come forth." Thus, Mahāli, the young man Magha proceeded along the practice of diligence. Thus diligent, having attained such supremacy, he exercised kingship in the two heavenly worlds. Diligence indeed is praised by the Buddha and others. Having said "For in dependence on diligence, there is the achievement of all distinctions, both mundane and supramundane," he spoke this verse -

30.

Therein, "through diligence" means through the diligence practised beginning with the clearing of a piece of ground in the village of Macala. "Maghavā" means the young man Magha, now known as "Maghavā," attained the foremost position among the gods by being king of the two heavenly worlds. "They praise" means the wise ones beginning with the Buddha extol and commend diligence itself. Why? Because it is the cause of the attainment of all distinctions, both mundane and supramundane. "Heedlessness is always blamed" means heedlessness, however, is constantly blamed and censured by those noble ones. Why? Because it is the root of all failures. For whether it be misfortune among human beings or rebirth in realms of misery, all is rooted in heedlessness alone.

At the conclusion of the verse, Mahāli the Licchavi became established in the fruition of stream-entry, and among the assembly that had arrived as well, many became stream-enterers and so on.

The story of Magha is the seventh.

8.

The Story of a Certain Monk

31. "A monk delighting in diligence": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to a certain monk.

It is said that he, having had the meditation subject taught up to arahantship in the presence of the Teacher, having entered the forest, striving and endeavouring, was not able to attain arahantship. He, thinking "I shall have the meditation subject taught in a more distinguished way," having departed from there, while coming to the presence of the Teacher, having seen a great forest-fire arisen on the road, having swiftly ascended one bare mountain-top and sat down, having seen the fire burning the forest, took it as an object - "Just as this fire goes burning great and small fuel, so too by the fire of noble path knowledge, great and small mental fetters should be burnt." The Teacher, while seated just in the perfumed chamber, having known the disposition of his mind, having said "Just so, monk, just as great and small fuel, so too the subtle and gross mental fetters arising within these beings - it is fitting to burn them with the fire of knowledge and make them incapable of arising," having emitted a radiance, appearing as if seated in front of that monk, spoke this verse of radiance -

31.

Therein, "delighting in diligence" means delighted in, devoted to diligence; the meaning is one who spends time in diligence. "Or seeing danger in heedlessness" means seeing as peril the danger in heedlessness, such as rebirth in hell and so on; or seeing heedlessness as peril because it is the root of those rebirths. "Mental fetter" means the tenfold mental fetter that is a yoking, a bondage together with the suffering of the round of rebirths, capable of causing beings to sink in the round of rebirths. "Subtle and gross" means great and small. "Goes burning like a fire" means just as this fire goes burning just this great and small fuel. In the same way, this monk delighting in diligence goes burning this mental fetter with the fire of knowledge attained through diligence, making it incapable of arising. This is the meaning.

At the conclusion of the verse, that monk, just as he was seated, having burnt up all mental fetters, having attained arahantship together with the analytical knowledges, having come through the sky, having praised and extolled the golden-coloured body of the Tathāgata, departed while paying homage.

The story of a certain monk is the eighth.

9.

The Story of the Elder Monk Tissa, the Town-Dweller

32. "Delighting in diligence": the Teacher, while dwelling at Jeta's Grove, spoke this teaching of the Teaching referring to the elder monk named Nigamavāsitissa.

For a certain son of good family, born and raised in a market town village not far from Sāvatthī, having gone forth in the Teacher's Dispensation and having obtained full ordination, became known as "the elder monk named Nigamavāsitissa, of few wishes, content, secluded, putting forth strenuous energy." He always wandered for almsfood in his relatives' village only. Even when Anāthapiṇḍika and others were making great gifts, and even when King Pasenadi of Kosala was making an incomparable gift, he did not come to Sāvatthī. The monks, having raised a discussion saying "This Elder Nigamavāsitissa, having risen and exerted himself, dwells in company with his relatives; even when Anāthapiṇḍika and others are making great gifts and so on, and even when King Pasenadi of Kosala is making an incomparable gift, he does not come at all," reported it to the Teacher. The Teacher, having had him summoned, having asked "Is it true, monk, that you act thus?" when he said "There is not, venerable sir, any bonding with relatives on my part; I, in dependence on those people, obtain food merely sufficient to swallow, whether coarse or superior. When sufficient for sustenance has been obtained, what need is there for further search for food? - thus I do not go. But there is no bonding with relatives on my part, venerable sir" - the Teacher, knowing even by nature his disposition - having given him applause saying "Good, good, monk," said "But this is not wonderful, monk, that you, having obtained a teacher such as me, were of few wishes. For this fewness of wishes is my tradition, my lineage" - and being requested by the monks, he brought up the past -

In the past, on the bank of the Ganges in the Himalayas, in a certain fig tree forest, many thousands of parrots dwelt. There one king of parrots, when the fruits of his own dwelling tree were exhausted, whatever remained - whether a sprout or a leaf or bark - eating each of those, drinking water in the Ganges, being supremely of few wishes and content, did not go elsewhere. Through the virtue of his state of having few wishes and being content, Sakka's dwelling trembled. Sakka, reflecting, having seen him, for the purpose of investigating him, by his own power caused that tree to dry up. The tree, broken down, reduced to a mere stump, full of holes, stood emitting a sound as if being struck when the wind blew. From its holes, powder came out. The king of parrots, having eaten those, having drunk water in the Ganges, without going elsewhere, not counting the wind and heat, sat on the top of the fig tree stump. Sakka, having known his state of being supremely of few wishes, thinking "Having had the qualities of a friend's virtues spoken of, having given him a boon, having made the fig tree bear deathless fruit, I shall return," having become a king of swans, having placed Sujā, the titan maiden, in front, having gone to the fig tree forest, having sat on a branch of a tree not far away, speaking together with him, spoke this verse -

The entire Suva Jātaka should be expanded according to the method that has come in the Ninth Book. For only the origin of the story is different there and here; the rest is just the same. The Teacher, having brought this teaching of the Teaching, having said "At that time Sakka was Ānanda, the king of parrots was myself," having said "Thus, monks, this fewness of wishes is my tradition, my lineage; not wonderful is the fewness of wishes of my son Nigamavāsitissa, having obtained a teacher such as me; a monk should indeed be of few wishes, just like Nigamavāsitissa. For such a monk is incapable of decline from the mental states of serenity and insight or from path and fruition; surely he is near to Nibbāna itself" - and having said this, he spoke this verse -

32.

Therein, "incapable of decline" means that such a monk is incapable of decline from the mental states of serenity and insight or from path and fruition; nor does he decline from what has been attained, nor does he fail to attain what has not been attained. "Near to Nibbāna itself" means near to both the final extinguishment of the mental defilements and the final Nibbāna without clinging.

At the conclusion of the verse, the Elder Nigamavāsitissa attained arahantship together with the analytical knowledges. Many others too became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of the Elder Monk Tissa, the town-dweller, is the ninth.

The commentary on the Diligence Chapter is finished. The second chapter.

3.

The Chapter on Mind

1.

The Story of the Elder Monk Meghiya

33-34. The Teacher, while dwelling on the Cālikā mountain, spoke this teaching of the Teaching referring to the Venerable Meghiya, beginning with "The mind is agitated and fickle."

For the elucidation of its story, the entire Meghiya Discourse should be expanded. The Teacher, however, having addressed the Elder Meghiya who had come back, being unable to engage in striving in that mango grove due to being beset by three thoughts, said: "You have done something excessively serious, Meghiya. It is not proper for a monk who, leaving me alone while I was requesting 'Wait for now, Meghiya, I am alone until some other monk comes,' went away, to be thus under the power of the mind. This mind is indeed light; it is proper to wield it under one's own control." Having said this, he spoke these two verses -

33.

34.

Therein, "agitated" means trembling among objects such as matter and so on. "Fickle" means fickle because of not settling on a single object, like a village boy who does not settle in a single posture. "Mind" means consciousness; but it is called "mind" (citta) because of its variegation (vicittatā) in respect of plane, sense-base, object, function, and so on. "Difficult to guard" means difficult to guard because of its rushing towards each and every agreeable object, like a corn-eating bull in a place thick with corn. "Difficult to restrain" means difficult to restrain because of the difficulty of preventing it when it goes towards a disagreeable object. "As a fletcher does an arrow" means just as a fletcher, having brought one crooked stick from the forest, having stripped off the bark, having smeared it with rice-gruel oil, having heated it on a charcoal pan, having pressed it on a tree-fork, makes it unbent, straight, and fit for piercing a hair, and having done so, having shown his craft to kings, royal ministers, and chief ministers, receives great honour and respect; just so, the wise one, the intelligent, the discerning person, this mind whose intrinsic nature is agitation and so on, by means of ascetic practices and forest dwelling, having stripped it bare, having removed the gross mental defilements, having moistened it with the cohesion of faith, having heated it with bodily and mental energy, having pressed it on the fork of serenity and insight meditation, makes it straight, not crooked, and free from agitation; and having done so, having comprehended activities, having broken through the great mass of ignorance, having made this distinction - "the three true knowledges, the six direct knowledges, the nine supramundane states" - come right into his possession, attains the state of being foremost worthy of offerings.

"Like a fish" means like a fish. "Thrown on dry ground" means cast on dry ground by hand or by foot or by one or another of nets and so on. "Pulled out from its watery abode" - in "with robes full of water" here "oka" means water; in "having abandoned the abode, faring without a dwelling" here it means attachment; here both meanings are applicable. For in "pulled out from its watery abode," here "from its watery abode" means from the attachment termed water - this is the meaning. "Pulled out" means removed. "This mind trembles" means just as that fish, pulled out from its watery abode and thrown on dry ground, not obtaining water, trembles; just so, this mind, delighting in the attachment to the five types of sensual pleasure, having been pulled out from that and thrown onto the meditation subject of insight in order to abandon the round of rebirths termed the realm of Māra, being scorched by bodily and mental energy, trembles and is unable to remain stable. Even this being so, the wise person, without putting down the burden, makes it straight and workable by the very method already stated - this is the meaning. Another method - This mind, standing without having abandoned the round of mental defilements that is the realm of Māra, trembles like that fish. Therefore, to abandon the realm of Māra - that by which, namely the realm of Māra termed the round of mental defilements, it trembles, that should be abandoned.

At the conclusion of the verse, the Elder Meghiya became established in the fruition of stream-entry, and many others too became stream-enterers and so on.

The story of the Elder Monk Meghiya is the first.

2.

The Story of a Certain Monk

35. "Of the mind difficult to control, quick": the Teacher, while dwelling at Jeta's Grove in Sāvatthī, spoke this teaching of the Teaching referring to a certain monk.

It is said that in the realm of the king of Kosala, at the foot of a mountain, there was a densely inhabited village called Mātikagāma. Then one day about sixty monks, having had the meditation subject taught up to arahantship in the presence of the Teacher, having gone to that village, entered for almsfood. Then the mother of the one who was the owner of that village, named Mātika, having seen them, having caused them to sit down in the house, having served them with rice gruel and a meal of various excellent flavours, asked "Venerable sir, where do you wish to go?" "To a comfortable place, great female lay follower." She, having known "The noble ones are seeking a place for the rains residence, I think," having lain down at their feet, said "If, noble sirs, you will dwell here for these three months, I, having taken the three refuges and the five precepts, will perform the Observance." The monks consented, thinking "Depending on her, without becoming wearied by almsfood, we shall be able to accomplish our escape from existence." She, having attended to a monastery as a dwelling place for them, gave it.

They, dwelling right there, one day having assembled together, admonished one another: "Friends, it is not fitting for us to conduct ourselves in heedlessness. For us indeed the eight great hells are as if with doors wide open, like our own home. We have come having taken a meditation subject in the presence of the living Buddha, and Buddhas indeed cannot be pleased by a fraudulent one, even one following step by step; they can be pleased only according to one's true disposition. Be diligent! Two should not stand in one place, nor sit down. In the evening at the time of attendance upon the elder, and right early at the time of the alms round, we shall be together; at the remaining time two shall not be together. Moreover, if a monk is unwell, having come, when the bell in the middle of the monastery is struck, by the signal of the bell, having come, we shall prepare medicine for him."

While they were dwelling having made such an agreement, one day that female lay follower, having had ghee, oil, molasses and so on taken up, surrounded by male slaves, female slaves, workers and so on, in the evening went to that monastery, and not seeing the monks in the middle of the monastery, having asked the men "Where have the noble ones gone?" when it was said "They will be seated in their own respective night-quarters and day-quarters, my lady," she said "What can I do to be able to see them?" Then people who knew the agreement of the community of monks said to her - "When the bell is struck, they will assemble, my lady." And she had the bell struck. The monks, having heard the sound of the bell, thinking "Someone must be unwell," having come out from their own respective places, assembled in the middle of the monastery. There were not even two people who had come by the same path. The female lay follower, having seen them coming one by one from each separate place, having thought "There must have been a quarrel among my sons with one another," having paid homage to the community of monks, asked - "Have you had a quarrel, venerable sir?" "We have not, great female lay follower." "If, venerable sir, there is no quarrel among you, then why, instead of coming all together as when you come to our house, have you come one by one from each separate place?" "Great female lay follower, having sat down each in a separate place, we practised the ascetic duty." "What is this ascetic duty, venerable sir?" "We recite the thirty-two aspects and establish contemplation of destruction and passing away in the body, great female lay follower." "But, venerable sir, is it fitting only for you to recite the thirty-two aspects and to establish contemplation of destruction and passing away in the body, or for us too?" "This teaching is not prohibited to anyone, great female lay follower." "Then, venerable sir, give me too the thirty-two aspects, and explain the establishing of contemplation of destruction and passing away in the body." "Then learn, great female lay follower" - they taught her everything.

She, from that time onwards, having recited the thirty-two aspects and having established contemplation of destruction and passing away in herself, even before those monks, attained the three paths and three fruitions. And by the path itself the four analytical knowledges and the mundane direct knowledges came to her. She, having emerged from the happiness of path and fruition, having surveyed with the divine eye, considering "When indeed has this teaching been attained by my sons?" - all these are with lust, with hate, with delusion; they do not have even a measure of meditative absorption and insight - having reflected "Is there or is there not a decisive support for arahantship for my sons?" having seen "There is," having reflected "Is there or is there not suitability of lodging?" having seen that too, she reflected "Do they or do they not obtain suitability of persons?" Having seen suitability of persons too, considering "Do they or do they not obtain suitability of food?" having seen "There is no suitability of food for them," from that time onwards, having prepared various kinds of rice gruel, manifold sweet-meats, and food of various excellent flavours, having caused the monks to sit down in the house, having given the water of offering, she handed over saying "Venerable sir, whatever pleases you, take that and consume it." They, taking rice gruel and so on according to their preference, consumed them. When they obtained suitable food, their minds became fully focused.

They, having developed insight with a fully focused mind, before long, having attained arahantship together with the analytical knowledges, thought - "Oh, the great female lay follower has become our support. If we had not obtained suitable food, there would have been no penetration of path and fruition for us. Now, having finished keeping the rains retreat, having performed the invitation ceremony, we shall go to the Teacher's presence." They asked permission of the great female lay follower, saying "We wish to see the Teacher." "Good, sirs," said the great female lay follower. She, having followed after them, and again having said many words of endearment, "Venerable sirs, please look after us," turned back. Those monks too, having gone to Sāvatthī, having paid homage to the Teacher, seated to one side, when it was said "Is it bearable, monks, is it endurable, and were you not troubled about almsfood?" "It is bearable, venerable sir, it is endurable, venerable sir, and we were indeed not troubled about almsfood. For a certain female lay follower named Mātikamātā, having known the disposition of our minds, when we thought 'Oh, indeed, may she prepare such food for us,' having prepared food just as we thought, she gave it" - they spoke her praise.

A certain monk, having heard her praise, wishing to go there, having taken a meditation subject in the Teacher's presence, having asked permission of the Teacher saying "Venerable sir, I shall go to that village," having departed from Jeta's Grove, gradually having reached that village, on the very day of entering the monastery, he thought - "This female lay follower, it is said, knows whatever is thought. And I, wearied by the road, shall not be able to attend to the monastery. Oh, indeed, may she send a person to attend to the monastery for me." The female lay follower, while seated just in her house, reflecting, having known that matter, sent a person saying "Go, having attended to the monastery, come back." The other too, wishing to drink water, thought "Oh, indeed, may she make a sugar-drink and send it to me." The female lay follower sent that too. He, on the following day, thought "Right early, let her send me smooth rice gruel with additional dainty bits." The female lay follower did so. He, having drunk the rice gruel, thought "Oh, indeed, may she send me such sweet-meat." The female lay follower sent that too. He thought - "This female lay follower has sent everything I thought of. I wish to see her. Oh, indeed, may she, having had food of various excellent flavours taken up, come herself." The female lay follower, thinking "My son wishes to see me; he awaits my coming," having had food taken up, having gone to the monastery, gave it to him. He, having finished his meal, asked "Are you the one named Mātikamātā, great female lay follower?" "Yes, father." "Do you know others' minds?" "Why do you ask me, father?" "You did everything I thought of; therefore I ask you." "Are there many monks who know others' minds, father?" "I am not asking others; I am asking you, lay follower." Even this being so, the female lay follower, without saying "I know others' minds," said "Those who know others' minds act thus indeed, my sons." He, having thought "Weighty indeed is this deed. Worldlings think both beautiful and non-beautiful things. If I should think something inappropriate, like one seizing a thief with his goods by the topknot, she might bring me to an altered state. It is fitting for me to flee from here," said "Lay follower, I shall go." "Where, sir?" "To the Teacher's presence, lay follower." "Dwell here for now, venerable sir." "I shall not dwell, lay follower; I shall go indeed," and having departed, he went to the Teacher's presence. Then the Teacher asked him "Why, monk, do you not dwell there?" "Yes, venerable sir, it is not possible to dwell there." "For what reason, monk?" "Venerable sir, that female lay follower knows everything one thinks. And worldlings think both beautiful and non-beautiful things. If I should think something inappropriate, like one seizing a thief with his goods by the topknot, she will bring me to an altered state" - having thought thus, I have come. "Monk, it is fitting for you to dwell right there." "I am unable, venerable sir; I shall not dwell there." "If so, monk, you will be able to guard just one thing." "What, venerable sir?" "Guard just your own mind. This mind is indeed difficult to guard. Restrain just your own mind. Do not think of anything else. This mind is indeed difficult to control." Having said this, he spoke this verse -

35.

Therein, this mind is controlled with difficulty, thus it is "difficult to control." It quickly arises and ceases, thus it is "quick." Of that which is difficult to control and quick. "Alighting wherever it wishes" means of one whose nature is to alight wherever at all. For this does not know whether a place is one where something should be obtained or should not be obtained, whether a place is appropriate or inappropriate; it looks at neither birth, nor clan, nor age. Wherever it wishes, right there it alights - thus it is called "alighting wherever it wishes." The taming of such a mind is good - the state of being tamed by the four noble paths, the state of being made so that it is free from agitation, is good. Why? Because this mind, tamed, bringing happiness, made free from agitation, brings the happiness of path and fruition and the happiness of Nibbāna as the ultimate reality.

At the conclusion of the teaching, many among the assembly that had arrived became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The Teacher, having given this exhortation to that monk, sent him off saying "Go, monk, without thinking of anything else, dwell right there." That monk, having received the exhortation from the Teacher's presence, went there. He did not think any external thought whatsoever. The great female lay follower too, looking with the divine eye, having seen the elder, having determined by her own knowledge "Now my son has returned, having obtained a teacher who gives exhortation," prepared suitable food for him and gave it. He, having partaken of suitable food, in just a few days having attained arahantship, spending his time in the happiness of path and fruition, having thought "Alas, the great female lay follower has become my support; in dependence on her I have attained escape from existence," reflecting "In this individual existence at least she has become my support; but while I was wandering in the round of rebirths, has this one been my support in other individual existences too, or not?" he recollected ninety-nine individual existences. She too, in those ninety-nine individual existences, had been his wife, and having become enamoured of others, deprived him of life. The elder, having seen this much demerit of hers, thought "Alas, the great female lay follower did a weighty deed against us."

The great female lay follower too, while sitting right in her house, reflecting "Has the task of my son's going forth reached its summit, or not?" having known his attainment of arahantship, reflecting further, having thought "My son, having attained arahantship, 'Alas, indeed this female lay follower has become a great support for me,'" reflecting "Has this one been my support in the past too, or not?" he recollected ninety-nine individual existences. "But I, in those ninety-nine individual existences, having joined together with others, deprived him of life; he, having seen this much demerit of mine, thought 'Alas, a weighty deed was done by the female lay follower.'" Reflecting "Has any help been done before for my son by me while thus wandering in the round of rebirths?" having recollected further the hundredth individual existence, "In the hundredth individual existence, having been his wife, at the place where he was to be deprived of life, the gift of life was given by me. Alas, a great help was done before by me for my son" - while sitting right in her house, having distinguished further, she said "Investigate it." He, having heard the sound with the divine ear-element, having distinguished further, having recollected the hundredth individual existence, having seen there the fact of his life having been given by her, having become delighted thinking "Alas, help was done before by this great female lay follower of mine," having spoken to her right there on questions concerning the four paths and fruitions, she attained final Nibbāna through the Nibbāna element without residue of clinging.

The story of a certain monk is the second.

3.

The Story of a Certain Dissatisfied Monk

36. "Very difficult to see": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to a certain dissatisfied monk.

It is said that while the Teacher was dwelling at Sāvatthī, a certain merchant's son, having approached the elder monk who frequented his family, said "Venerable sir, I wish to be freed from suffering; please tell me one means of being freed from suffering." "Good, friend, if you wish to be freed from suffering, give a ticket meal, give a fortnightly meal, give a rains-residence gift, give requisites such as robes and so on, having divided your own property into three portions, with one engage in business activities, with one support your children and wife, and give one to the Buddha's Dispensation." Thus he said. He, saying "Good, venerable sir," having done everything in the order stated, again asked the elder - "What else beyond that shall I do, venerable sir?" "Friend, take the three refuges, take the five precepts." Having accepted those too, he asked further beyond that. "If so, take the ten precepts." "Good, venerable sir," he took them. He, thus through the doing of meritorious deeds gradually, became known as the Progressive Merchant's Son. Then, having again asked "Is there something further to be done, venerable sir?" when told "If so, go forth," he departed and went forth. One monk versed in the Abhidhamma was his teacher. One expert in monastic discipline was his preceptor. When he who had obtained full ordination came to his teacher's presence, the teacher spoke to him a question on the Abhidhamma - "In the Buddha's Dispensation, this is proper to do, this is not proper to do." His preceptor too, when he came to his own presence, spoke to him a question on the monastic discipline - "In the Buddha's Dispensation, this is proper to do, this is not proper to do, this is allowable, this is not allowable." He thought - "Alas, how weighty is this task! I went forth wishing to be freed from suffering, yet here not even a place for stretching out my hand is apparent. It is possible to be freed from suffering while remaining at home. It is fitting for me to become a householder." He, from then on, dissatisfied, without delight, did not recite the thirty-two aspects, did not learn the recitation, became lean, rough, with veins showing all over the body, overcome by sloth, and covered with scabies.

Then the young novices asked him "Friend, have you been merely standing where you stand and merely sitting where you sit, overcome by jaundice, lean, rough, with veins showing all over the body, overcome by sloth, covered with scabies? What has happened to you?" "I am dissatisfied, friends." "Why?" He told her that news. They informed his teacher and preceptor. The teacher and preceptor, having taken him, went to the Teacher's presence. The Teacher said "Why have you come, monks?" "Venerable sir, this monk is dissatisfied with your Dispensation." "Is that really so, monk?" "Yes, venerable sir." "Why?" "I, venerable sir, went forth wishing to be freed from suffering. My teacher spoke to me a talk on the higher teaching, my preceptor spoke to me a talk on the monastic discipline. I came to the conclusion 'Here there is not even a place for stretching out my hand; having become a householder, it is possible to be freed from suffering; I shall become a householder,' venerable sir." "If you, monk, are able to guard just one thing, there is no need to guard the rest." "What, venerable sir?" "You will be able to guard just your own mind." "I shall be able, venerable sir." "If so, guard just your own mind; it is possible to be freed from suffering." Having given this exhortation, he spoke this verse -

36.

Therein, "very difficult to see" means well difficult to see. "Very subtle" means well subtle, supremely smooth. "Falling wherever it wishes" means having a nature of falling wherever anywhere in places that should be obtained and should not be obtained, suitable and unsuitable, without regard for birth and so on. "The wise one should guard the mind" means a blindly foolish, imprudent person is not at all able to guard his own mind; having become subject to the control of the mind, he attains calamity and disaster. But the wise one, the wise person alone, is able to guard the mind; therefore you too should protect just the mind. For this mind, guarded, bringing happiness, brings the happiness of path, fruition, and Nibbāna.

At the conclusion of the teaching, that monk attained the fruition of stream-entry; many others too became stream-enterers and so on. The teaching was beneficial to the great multitude.

The story of a certain dissatisfied monk is the third.

4.

The Story of the Elder Monk who was the Nephew of Saṅgharakkhita

37. "Far-wandering": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to a monk named Saṅgharakkhita.

It is said that a certain son of good family in Sāvatthī, having heard the Teacher's teaching of the Teaching, having gone out, having gone forth, having obtained full ordination, having become the elder named Saṅgharakkhita, attained arahantship in just a few days. His younger sister, having obtained a son, gave him the elder's name. He, having become known as Nephew Saṅgharakkhita, having come of age, having gone forth in the presence of the elder himself, having obtained full ordination, having entered the rains retreat at a certain village monastery, having received two rains-residence gift cloths - "one of seven cubits, one of eight cubits" - having considered the eight-cubit one "This will be for my preceptor," having thought "The seven-cubit one will be for me," having finished keeping the rains retreat, coming thinking "I shall see my preceptor," walking for almsfood on the road, having come, even before the elder had arrived at the monastery, having entered the monastery, having swept the elder's day-quarters, having set up water for washing the feet, having prepared a seat, he sat down looking along the path of approach. Then, having seen his arrival, having gone forward to meet him, having received his bowl and robes, having caused the elder to sit down saying "Please sit down, venerable sir," having taken a fan and fanned him, having given drinking water, having washed his feet, having brought that cloth and placed it at his feet, having said "Venerable sir, please use this," he stood fanning.

Then the elder said to him - "Saṅgharakkhita, my robes are complete; you yourself use it." "Venerable sir, from the time it was obtained by me, this has been considered for you alone; please make use of it." "Let it be, Saṅgharakkhita, my robes are complete; you yourself use it." "Venerable sir, do not do thus; when used by you, there will be great fruit for me." Then, even though he spoke to him again and again, the elder simply did not wish it.

Thus he, standing right there fanning, thought - "I am the elder's nephew during his time as a householder, his co-resident pupil during his time as one gone forth; even so, the preceptor does not wish to make use of it together with me. When this one does not make use of it together with me, what is the use of the ascetic life for me? I shall become a householder." Then this occurred to him - "The household life is difficult to establish; what indeed shall I do to live as a householder?" Then he thought - "Having sold the eight-cubit cloth, I shall get one she-goat; she-goats, you know, give birth quickly. I shall sell each offspring and make capital; having made the capital abundant, I shall bring one wife; she will give birth to one son. Then, having given him the name of my maternal uncle, having seated him in a small carriage, having taken my son and wife, I shall come to pay homage to my maternal uncle. While coming, on the road I shall say thus to my wife - 'Bring me the son; I shall carry him.' She, having said 'What do you need with the son? Come, drive this carriage,' having taken the son, saying 'I shall carry him,' having carried him, being unable to hold him, will drop him in the wheel-track. Then the wheel will go over his body. Then I, having said to her 'You neither gave my son to me, nor were you able to hold him; I am ruined by you,' shall strike her on the back with the goad-stick."

He, standing there thinking thus, while fanning, struck the elder on the head with the fan. The elder, reflecting "Why indeed have I been struck on the head by Saṅgharakkhita?" having known everything that he had thought, said "Saṅgharakkhita, you were not able to give a blow to the woman; what fault is there here of the old elder?" He, thinking "Alas, I am ruined! Everything I thought has been known, it seems, by my preceptor; what is the use of the ascetic life for me?" having thrown down the fan, began to run away.

Then young monks and novices, having followed and taken him, went to the Teacher's presence. The Teacher, upon seeing those monks, asked "Why, monks, have you come? Has one monk been found by you?" "Yes, venerable sir, having seized this young one who was dissatisfied and running away, we have come to your presence." "Is that really so, monk?" "Yes, venerable sir." "For what purpose, monk, has such a weighty deed been done by you? Are you not the son of a Buddha of strenuous energy? Having gone forth in the Dispensation of a Buddha such as me, were you not able to tame yourself and have yourself called a stream-enterer, or a once-returner, or a non-returner, or a Worthy One? For what purpose did you do such a weighty deed?" "I am dissatisfied, venerable sir." "For what reason are you dissatisfied?" He, having reported all that incident from the day the rains-residence gift cloths were obtained up to the blow with the fan to the elder, said "For this reason I fled, venerable sir." Then the Teacher, having said to him "Come, monk, do not think; this mind by nature, even though an object is far away, is of the nature of receiving it; it is fitting to strive for the purpose of being freed from the bondage of lust, hate, and delusion," spoke this verse -

37.

Therein, "far-wandering": for consciousness, there is no going and coming even to the extent of a spider's thread in the direction of the east and so on; but because it receives an object even though it is far away, it became what is called "far-wandering." But seven or eight consciousnesses bound together like a sheaf are not able to arise at one moment. At the time of arising, only one consciousness at a time arises; when that has ceased, again only one at a time arises - thus it became what is called "travelling alone." Consciousness has no bodily form or distinction of colour such as blue and so on - thus it became what is called "bodiless." "Cave" means the cave of the four primary elements, and this operates in dependence on the material phenomenon of the heart - thus it became what is called "dwelling in the cave." "Those who the mind": whatever men or women, householders or those gone forth, not allowing unarisen mental defilements to arise, abandoning arisen mental defilements through lapse of mindfulness, will restrain the mind - will make it restrained and undistracted. "Will be freed from Māra's bondage": all of them, through the absence of the bondage of mental defilements, will be freed from the round of the three planes of existence, which is reckoned as Māra's bondage.

At the conclusion of the teaching, the Elder Saṅgharakkhita the nephew attained the fruition of stream-entry; many others too became stream-enterers and so on. The teaching of the Teaching was beneficial to the great multitude.

The story of the Elder Monk who was the nephew of Saṅgharakkhita is the fourth.

5.

The Story of the Elder Monk Cittahattha

38-39. "Of unsettled mind": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to the Elder Cittahattha.

It is said that a certain son of good family dwelling in Sāvatthī, while searching for a lost bull, having entered the forest, having seen the bull at midday time, having released it into the herd of cattle, thinking "I shall certainly obtain at least some food in the presence of the noble ones," oppressed by hunger and thirst, having entered the monastery, having gone to the presence of the monks, having paid homage, sat down to one side. Now at that time there was leftover food from the monks' meal in the slop basin; they, having seen him oppressed by hunger, said "Take food from here and eat." Now in the time of a Buddha, food with many curries and vegetables arises; he, having taken from that just enough for sustenance, having eaten, having drunk water, having washed his hands, having paid homage to the monks, asked "What, venerable sir, did the noble ones today go to a place of invitation?" "There is none, lay follower; the monks regularly obtain in this very manner." He, having thought "We, having risen and exerted ourselves, even while constantly doing work night and day, do not obtain food with such sweet vegetables; these, it is said, constantly eat; what use is the state of a layman to me? I shall become a monk," having approached the monks, requested the going forth. Then the monks gave him the going forth, saying "Good, lay follower."

He, having obtained full ordination, performed all kinds of duties. He, through the material gain and honour that had arisen for the Buddhas, after a few days became of stout body. Then he thought - "What use is life to me living by going for almsfood? I shall become a layman." He, having left the monastic community, entered the house. While he was doing work at home, within just a few days his body withered. Then, having thought "What use is this suffering to me? I shall become an ascetic," having gone again, he went forth. He, having spent a few days, again having become dissatisfied, left the monastic community; but during the time of going forth he was a helper to the monks. He, within just a few days again having become dissatisfied, thinking "What use is the state of a layman to me? I shall go forth," having gone, having paid homage to the monks, requested the going forth. Then the monks, on account of his helpfulness, again gave him the going forth. Thus he, in this very manner, having gone forth six times, left the Order. The monks, thinking "This one goes about having become subject to the control of the mind," gave him the name Elder Cittahattha.

While he was thus going about again and again, his wife became pregnant. He, on the seventh occasion, having taken farming implements from the forest, having gone home, having put down the goods, thinking "I shall take my own orange robe," entered the inner room. At that moment his wife, having lain down, was sleeping. Her cloth that she had been wearing had slipped off, saliva was dripping from her mouth, her nose was snoring, her mouth was open, she was grinding her teeth; she appeared to him like a bloated corpse. He, having gained the perception "This is impermanent, suffering," thinking "I, having gone forth for so long a time, was not able to remain in the state of a monk on account of this one," having taken the edge of the orange robe, having tied it around his belly, went out from the house.

Then his mother-in-law, standing in the neighbouring house, having seen him going thus, thinking "This one must have become dissatisfied again; having just now come from the forest, having tied the orange robe around his belly, having gone out from the house, he goes facing towards the monastery; what indeed?" having entered the house, having seen her daughter sleeping, having known "Having seen this one, he has gone away remorseful," having struck her daughter, said "Get up, you wretch! Your husband, having seen you sleeping, has gone away remorseful; he is no longer yours from now on." She said "Go away, go away, mother; where is there any going for him? In just a few days he will come back again." He too, saying "impermanent, suffering," while going, while still going, attained the fruition of stream-entry. He, having gone, having paid homage to the monks, requested the going forth. "We shall not be able to give you the going forth; where is the state of an ascetic for you? Your head is like a razor's whetstone." "Venerable sir, now give me the going forth just once, out of compassion." They gave him the going forth on account of his helpfulness. He, within just a few days, attained arahantship together with the analytical knowledges.

They too said to him - "Friend Cittahattha, you yourself would know the time for your going; on this occasion you have been delayed." "Venerable sir, we went when there was the existence of bonding; that bonding of ours has been cut off; now we have become ones having the nature of not going." The monks, having gone to the Teacher's presence, said "Venerable sir, this monk, when spoken to thus by us, spoke thus and such, he declares the final liberating knowledge, he speaks what is not factual." The Teacher, having said "Yes, monks, my son, during the time of his unsettled mind, during the time of not knowing the Good Teaching, went back and forth; now his merit and evil have been abandoned," spoke these two verses -

38.

39.

Therein, "of unsettled mind" means this mind is not for anyone constant or immovable. But whatever person, like a pumpkin placed on a horse's back, and like a stump pounded into a heap of chaff, and like a kadamba flower placed on a bald head, does not remain anywhere - sometimes he is a disciple of the Buddha, sometimes a naked ascetic, sometimes a Jain, sometimes an ascetic. Such a person is called one of unsettled mind. Of that one of unsettled mind. "Not understanding the Good Teaching" means for one not understanding this Good Teaching classified as the thirty-seven qualities conducive to enlightenment, due to slight faith or due to wavering faith, for one of wavering confidence, wisdom classified as sensual-sphere, fine-material-sphere and so on is not fulfilled. It shows that when even the sensual-sphere wisdom is not being fulfilled, how then will the fine-material-sphere, immaterial-sphere, and supramundane wisdom be fulfilled? "Of one whose mind is not filled with desire" means of one whose mind is not soaked by lust. "Whose heart is not struck" means in the passage where it says "with a struck mind, with barrenness arisen," the state of the mind being struck by hate is stated; but here the meaning is "of one whose mind is not obstructed by hate." "Of one who has abandoned merit and evil" means of one who has eliminated the mental corruptions, whose merit has been abandoned and whose evil has been abandoned by the fourth path. "There is no fear for the vigilant one" - it is as if the state of fearlessness is spoken of only for one who has eliminated the mental corruptions who is vigilant. But he is called vigilant because of being endowed with the five qualities of vigilance beginning with faith. Therefore, for him, whether vigilant or not vigilant, there is no fear of mental defilements, because of the non-returning of mental defilements. For mental defilements do not pursue him, because of the non-approaching again of mental defilements abandoned by each respective path. Therefore he said - "Whatever mental defilements have been abandoned by the path of stream-entry, he does not come again to those mental defilements, does not fall back, does not return; whatever mental defilements have been abandoned by the path of once-returning, non-returning, and arahantship, he does not come again to those mental defilements, does not fall back, does not return."

The teaching was beneficial and fruitful to the great multitude.

Then one day the monks raised up a discussion in the Teaching hall: "Weighty indeed, friends, are these mental defilements! A son of good family endowed with the decisive support for arahantship, confounded by mental defilements, having become a layman seven times, went forth seven times." The Teacher, having heard that occurrence of their discussion, having gone to the Teaching hall by a manner of going suitable to that moment, seated on the Buddha-seat, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," "Just so, monks, mental defilements are indeed weighty. If these, having become material, could be thrown somewhere, the world-circle would be too confined, the Brahma world too low - there would be no space for them. These confound even one like me, a thoroughbred of men accomplished in wisdom; what talk is there of the rest? "For I, in dependence on half a measure of varaka grain and a blunt hoe, having gone forth six times, had previously left the monastic community." "When, venerable sir, when, Fortunate One?" "Listen, monks." "Yes, venerable sir." "If so, listen" - he brought up the past -

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, a wise man named Kudāla, having gone forth into the ascetic life of another faith, having dwelt for eight months in the Himalayas, at the time of the rainy season, the ground being wet, thinking "In my house there is about half a measure of varaka grain and a blunt spade; let the varaka grain seed not be lost," having left the Order, having ploughed one place with the spade, having sown that seed, having made a fence, having pulled it up at the time of ripening, having set aside about a measure of seed, he ate the remainder. He, having thought "What use is the house to me now? I shall go forth again for eight months," having departed, went forth. In this very manner, in dependence on about a measure of varaka grain and a blunt spade, having become a layman seven times and having gone forth seven times, on the seventh occasion however he thought - "I, on six occasions, in dependence on this blunt spade, having become a layman, have gone forth; I shall throw it away somewhere." He, having gone to the bank of the Ganges, having thought "If, seeing the place where it falls, I might go down and retrieve it; in such a way that I do not see the place where it falls, so shall I throw it away," having tied about a measure of seed in a rag, having tied the rag to the blade of the spade, having grasped the spade by the tip of the handle, standing on the bank of the Ganges, having closed his eyes, having whirled it three times above his head, having thrown it into the Ganges, having turned back and looking, not seeing the place where it fell, he made the sound three times "I have won! I have won!"

At that moment the king of Bārāṇasī, having appeased the borderland, having come back, having set up camp on the riverbank, having gone down to the river for the purpose of bathing, heard that sound. For kings, the sound "I have won" is disagreeable. He, having gone to his presence, asked "I have now come having crushed the enemies, saying 'I have won'; but you cry out 'I have won! I have won!' - what is the meaning of this?" The wise Kudāla, having said "You conquered external thieves; what was conquered by you is again merely reconquered; but by me the internal thief of greed has been conquered; he will not conquer me again; that victory alone is excellent," spoke this verse -

At that very moment, looking at the Ganges, having produced the water kasina, having attained distinction, he sat cross-legged in the sky. The king, having heard the talk on the Teaching of the great man, having paid homage, having requested the going forth, went forth together with his army. The assembly was about a yojana in extent. Yet another neighbouring king, having heard of his state of having gone forth, having come thinking "I shall take his kingdom," having seen the city thus prosperous yet empty, having thought "A king who has gone forth having abandoned such a city will not have gone forth in an inferior state; it is fitting for me too to go forth," having gone there, having approached the great man, having requested the going forth, went forth together with his retinue. In this very manner seven kings went forth. The hermitage was seven yojanas in extent. Seven kings, having abandoned their wealth, having taken that many people, went forth. The great man, having dwelt the dwelling of the holy life, was reborn in the Brahma world.

The Teacher, having brought this teaching of the Teaching, said "I, monks, was at that time the wise Kudāla; mental defilements are thus weighty."

The story of the Elder Monk Cittahattha is the fifth.

6.

The Story of the Five Hundred Monks

40. "Like a pot": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to monks who had begun insight meditation.

It is said that in Sāvatthī five hundred monks, having taken a meditation subject up to arahantship in the presence of the Teacher, having gone a path of a hundred yojanas thinking "We shall practise the ascetic duty," went to a certain great inhabited village. Then those people, having seen them, having caused them to sit down on prepared seats, having served them with superior rice gruel, meals, and so on, having asked "Where are you going, venerable sir?" when it was said "To a comfortable place," having requested "Venerable sir, dwell right here for these three months; we too, having become established in the refuges in your presence, shall observe the five precepts," having learned of their acceptance, having said "In a place not far away there is a great jungle thicket; dwell there, venerable sir," they dismissed them. The monks entered that jungle thicket. The deities dwelling in that jungle thicket, thinking "Virtuous noble ones have arrived at this jungle thicket; it is indeed inappropriate for us to dwell having taken our children and wives and having climbed the trees while the noble ones are dwelling here," having descended from the trees, having sat down on the ground, thought "The noble ones, having dwelt here for just one night in this place, will certainly go tomorrow." The monks too, on the following day, having walked for almsfood within the village, came back again to that very jungle thicket. The deities, thinking "The community of monks must have been invited by someone for the morrow; therefore it comes back again; today there will be no departure; tomorrow it will go, I think," by this means remained on the ground for about a fortnight.

Then they thought - "The venerable ones will dwell right here for these three months, I think; but while these are dwelling right here, it is not proper for us even to sit having climbed the trees; sitting places on the ground for three months having taken children and wives are also painful; it is fitting to put these monks to flight by doing something." They began to display headless trunks at those various night-quarters and day-quarters and at the ends of the walking paths, and to produce nonhuman sounds. Diseases such as sneezing and coughing arose among the monks. They, asking one another "What ails you, friend?" having said "I have a sneezing disease, I have a cough," saying "Friend, today I saw a severed head at the end of the walking path, I saw a headless trunk at the night-quarters, I heard a nonhuman sound at the day-quarters; this is a place fit to be avoided; it has been uncomfortable for us here; we shall go to the Teacher's presence," having departed, gradually having gone to the Teacher's presence, having paid homage, sat down to one side.

Then the Teacher said to them - "What, monks, were you not able to dwell in that place?" "Yes, venerable sir, while we were dwelling in that place, such frightful objects were present, such discomfort arose; therefore we, thinking 'This is a place fit to be avoided,' having abandoned it, have come to your presence." "Monks, it is fitting for you to go to that very place." "It is not possible, venerable sir." "Monks, you went without taking a weapon; now go having taken a weapon." "Which weapon, venerable sir?" The Teacher, having said "I shall give you a weapon; having taken the weapon given by me, go" -

Having spoken the entire Discourse on Friendliness, he dismissed them saying "Monks, you should enter the inner monastery while reciting this, beginning from the jungle thicket outside the monastery." They, having paid homage to the Teacher, having departed, gradually having reached that place, having done a group recitation outside the monastery, entered the jungle thicket while reciting. The deities throughout the entire jungle thicket, having obtained a mind of friendliness, having gone forward to meet them, asked permission to receive their bowls and robes, asked permission to massage their hands and feet, arranged protection for them here and there, and were settled like ripe fumigation oil. Nowhere was there any nonhuman sound whatsoever. The minds of those monks became fully focused. They, seated in their night-quarters and day-quarters, having directed their minds to insight, having established contemplation of destruction and passing away in themselves, developed insight thus: "This individual existence is similar to a potter's vessel in being breakable and impermanent." The Perfectly Self-awakened One, while seated just in the perfumed chamber, having known the state of their having begun insight, having addressed those monks, having said "Just so, monks, this individual existence is indeed similar to a potter's vessel in being breakable and impermanent," having pervaded with light, though standing a hundred yojanas away, as if seated before them, having emitted the six-coloured rays, in a visible form spoke this verse -

40.

Therein, "like a pot" means having understood this body, reckoned as the collection of hair and so on, to be like a pot, similar to a potter's vessel, in the sense of being powerless and feeble, in the sense of not being lasting and being temporary. "Having established this mind to be like a citadel" means a citadel, by its nature, is firm externally, with a deep moat, surrounded by a wall, fitted with gate-towers, inside well-arranged with streets, crossroads, and junctions, with a market place within. Thieves coming from outside thinking "We shall plunder it," being unable to enter, go away as if repelled having struck against a mountain. Just so, a wise son of good family, having made his own insight consciousness firm, like a citadel, and having established it, standing in the citadel, just as one would ward off a band of thieves with various weapons such as single-edged swords and so on, so warding off the Māra of mental defilements, which are to be slain by the respective paths, with the weapon of wisdom consisting of insight and consisting of the noble path, one should fight that respective Māra of mental defilements - one should strike. This is the meaning. "And should protect what is conquered" means one should protect what is conquered, that is, the young insight that has been produced, by practising what is suitable in terms of residence, suitable climate, suitable food, suitable persons, suitable hearing of the Teaching, and so on, and from time to time having entered upon a meditative attainment and having emerged from it, meditating on activities with a pure mind.

"Being without attachment" means one should be without attachment. Just as a warrior, having made a fortress at the forefront of battle, fighting together with enemies, having become hungry or thirsty, or when his armour has become loose or his weapon has fallen, having entered the fortress, having rested, having eaten, having drunk, having put on his armour, having taken up his weapon, having gone out again, fighting, crushes the enemy army, conquers the unconquered, and protects what is conquered. For if he, standing in the fortress, were to remain thus resting and enjoying it, he would cause the kingdom to fall into the enemy's hands. Just so, a monk, having attained young insight, is able to protect it by again and again entering upon a meditative attainment and having emerged from it, meditating on activities with a pure mind, and conquers the Māra of mental defilements by the attainment of the higher path and fruition. But if he merely enjoys the meditative attainment and does not again and again meditate on activities with a pure mind, he is unable to achieve the penetration of path and fruition. Therefore, while protecting what is fit to be protected, one should be without attachment; having made the meditative attainment a dwelling, one should not settle therein, one should not make attachment. This is the meaning. "You too should certainly do likewise" - thus the Teacher taught the Teaching to those monks.

At the conclusion of the teaching, five hundred monks, just as they were seated in the place where they sat, having attained arahantship together with the analytical knowledges, praising, extolling, and paying homage to the golden-coloured body of the Tathāgata, came forth.

The story of the five hundred monks is the sixth.

7.

The Story of the Elder Monk Pūtigattatissa

41. "Before long, indeed, this body": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to the Elder Pūtigattatissa.

It is said that a certain son of good family dwelling in Sāvatthī, having heard the Teaching in the presence of the Teacher, having given his breast to the Dispensation, went forth; he, having obtained full ordination, was the Elder named Tissa. As time went on and on, a disease arose in his body. Blisters the size of mustard seeds arose. They gradually became the size of mung beans, the size of peas, the size of jujube seeds, the size of emblic myrobalans, the size of unripe wood-apples, the size of wood-apples, and burst open; the entire body became full of holes large and small. The name "Elder Pūtigattatissa" arose for him. Then afterwards his bones broke. He was beyond being looked after. His inner and outer robes, smeared with pus and blood, were like a pancake. His co-resident pupils and others, being unable to look after him, abandoned him. He, having become destitute, lay down.

For Buddhas, the surveying of the world twice daily is not abandoned. Towards the break of dawn, surveying the world, they look, having directed knowledge from the rim of the world-circle towards the Perfumed Chamber; in the evening, looking, they look, having directed knowledge from the Perfumed Chamber outwards. At that time, however, the Elder Pūtigattatissa appeared within the net of knowledge of the Blessed One. The Teacher, having seen that monk's decisive support for arahantship, thinking "This one has been abandoned by his co-resident pupils and others; now, apart from me, there is no other refuge for him," having come out from the Perfumed Chamber, as though walking on a monastery tour, having gone to the fire hall, having washed a pot, having put in water, having placed it on the oven, waiting for the water to become hot, he stood right there in the fire hall. Having known the hot state, having gone, he took hold of the end of the small bed on which that monk was lying; then the monks, saying "Step aside, venerable sir, we shall take it," having taken the small bed, brought it to the fire hall. The Teacher, having had a basin brought, having poured in hot water, having had those monks take his outer robe, having had it kneaded in hot water, had it put out in gentle sunshine. Then, having stood near him, having moistened his body with hot water, having rubbed it, he bathed him; at the conclusion of his bathing, the outer robe had dried. Then, having had him put that on as a lower garment, having had the worn ochre robe kneaded in water, he had it put out in the sunshine. Then, as soon as the water on his body had dried, that too had dried. He, having put on one ochre robe as a lower garment, having wrapped one as an upper garment, with a light body and a fully focused mind, lay down on the small bed. The Teacher, having stood at his head, having said "Monk, this body of yours, devoid of consciousness, having become useless, will lie upon the earth like a log," spoke this verse -

41.

Therein, "before long, indeed" means: monk, before long indeed this body will lie upon the earth; it will lie upon this earth which is naturally lain upon. "Discarded" means thrown away; it shows that, having become hollow through the departure of consciousness, it will lie. Like what? "Like a useless log" means like a useless, purposeless piece of wood. For people desiring building materials, having entered the forest, having cut straight pieces according to straight shapes and crooked pieces according to crooked shapes, take the building materials; but the remainder - what is hollow, rotten, coreless, and knotted - having cut, they throw away right there. Other people desiring building materials, having come, there are none who would take that; having looked, they take only what is useful to themselves; the rest just remains on the ground. That, however, by this or that means, might be possible to make into supports for a bed, or a footstand, or a wooden chair. But in this individual existence, among the thirty-two portions, not even a single portion is fit to be taken by way of bed supports and so on, or by any other means of usefulness; entirely like a useless log, this body, devoid of consciousness, will lie upon the earth in just a few days.

At the conclusion of the teaching, the Elder Pūtigattatissa attained arahantship together with the analytical knowledges; many others too became stream-enterers and so on. The elder too, having attained arahantship, attained final Nibbāna. The Teacher, having had the funeral rites performed, having taken the relics, had a shrine built. The monks asked the Teacher - "Venerable sir, where has the Elder Pūtigattatissa been reborn?" "He has attained final Nibbāna, monks." "Venerable sir, but for such a monk accomplished with the decisive support for arahantship, why did his body become putrid, why were his bones broken, and what was the reason he reached the state of decisive support for arahantship?" "Monks, all this arose through the deed done by himself." "But what, venerable sir, was done by him?" "If so, monks, listen," and he brought up the past -

This one, in the time of the perfectly Self-awakened One Kassapa, having become a fowler, having killed many birds, attended upon influential people. He sells the remainder after giving to them; thinking "The unsold remainder, having been killed and stored, will become rotten," in such a way that they are unable to fly up, he breaks their leg-bones and wing-bones, makes a heap, and stores them; he sells them on the following day. But when he obtained very many, he had them cooked for his own use as well. One day, when a flavoursome meal was cooked, a certain one who had eliminated the mental corruptions, walking for almsfood, stood at the house-gate. He, having seen the elder, having gladdened his mind, thinking "Many living beings have been killed and eaten by me, and the noble one is standing at my house-gate, and inside the house flavoursome food is to be found; I shall give him almsfood," having taken his bowl, having filled it, having given the flavoursome almsfood, having paid homage to the elder with the fivefold prostration, said "Venerable sir, may I reach the summit of what is seen by you in this very life." The elder gave the thanksgiving, saying "May it be so." "Monks, at that time this was produced for Tissa by the power of the deed done; as an outcome of breaking the bones of birds, Tissa's body became putrid and his bones were broken; as an outcome of giving flavoursome almsfood to one who had eliminated the mental corruptions, he attained arahantship."

The story of the Elder Monk Pūtigattatissa is the seventh.

8.

The Story of Nanda the Cowherd

42. The Teacher spoke this teaching of the Teaching, beginning with "An enemy to an enemy," referring to the cowherd Nanda in the Kosala country.

It is said that in Sāvatthī, a cowherd named Nanda guarded a herd of cattle for the householder Anāthapiṇḍika, wealthy, of great riches, of great possessions. It is said that just as the matted-hair ascetic Keṇiya by the appearance of going forth, so he, by the status of a cowherd, paying the king's tax, protected his own family. He, from time to time, taking the five dairy products, having come to the presence of Anāthapiṇḍika, sees the Teacher, hears the Teaching, and requests the Teacher to come to his own dwelling place. The Teacher, waiting for the maturation of his knowledge, having come, having known the state of maturity, one day, surrounded by the great community of monks, wandering on a journey, having turned aside from the road, sat down at the foot of a certain tree near his dwelling place. Nanda, having come to the Teacher's presence, having paid homage, having exchanged friendly welcome, having invited the Teacher, for seven days gave a superb gift of the five dairy products to the community of monks headed by the Buddha. On the seventh day, the Teacher, having given thanksgiving, gave a progressive discourse classified as a talk on giving and so on. At the conclusion of the talk, the cowherd Nanda, having become established in the fruition of stream-entry, having taken the Teacher's bowl, following the Teacher, having gone far, being told "Stay, lay follower," having paid homage, turned back. Then a certain hunter, having shot him, killed him. The monks coming from behind, having seen him, having gone, said to the Teacher - "Nanda, venerable sir, the cowherd, because of your coming here, having given a great gift, having followed after you, while turning back, was killed. If you had not come, his death would not have occurred." The Teacher said: "Monks, whether I have come or not come, for him, even going to the four directions and the four intermediate directions, there is no means of escape from death. For what neither thieves nor foes do, that the wrongly directed mind, inwardly corrupted, of these beings itself does" - and having said this, he spoke this verse -

42.

Therein, "an enemy to an enemy" means a thief to a thief. "Having seen" is the remainder of the reading. "Whatever that might do" means whatever calamity and disaster he might do to him. In the second term too, the same method applies. This is what is meant - One thief, a betrayer of friends, offending against another in respect of sons, wife, fields, sites, cattle, buffaloes and so on, against whomever he offends - having seen that thief likewise offending against oneself, or else having seen a foe with whom enmity has been contracted for whatever reason, whatever calamity and disaster he might do to him through his own hardness and cruelty, or might oppress his children and wife, or might destroy his fields and so on, or else might deprive him of life - because of being wrongly established in the ten unwholesome courses of action, the wrongly directed mind can do worse to him than that, it would make that person worse off than that. By the aforesaid means, an enemy to an enemy or a foe to a foe might produce suffering in this very individual existence, or might bring about the destruction of life. But this mind wrongly established in the unwholesome courses of action brings one to calamity and disaster in this very life, and even through hundreds of thousands of individual existences, having thrown one into the four realms of misery, does not allow one to raise one's head.

At the conclusion of the teaching, many attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude. But the deed done by the lay follower in another existence was not asked about by the monks, therefore it was not spoken of by the Teacher.

The story of Nanda the cowherd is the eighth.

9.

The Story of the Elder Monk Soreyya

43. "Not that could mother or father do": the Teacher, while dwelling at Jeta's Grove in Sāvatthī, spoke this teaching of the Teaching referring to the Elder Soreyya.

The story originated in the city of Soreyya and was concluded at Sāvatthī. While the perfectly Self-awakened One was dwelling at Sāvatthī, in the city of Soreyya, the son of the millionaire of Soreyya, having sat down in a comfortable carriage together with one friend, went out from the city with a great retinue for the purpose of bathing. At that moment the Elder Mahākaccāyana, wishing to enter the city of Soreyya for almsfood, was putting on his double robe outside the city. And the elder monk's body was golden-coloured. The son of the millionaire of Soreyya, having seen him, thought - "Oh, indeed, would that this elder monk were my wife, or would that the bodily appearance of my wife were like the bodily appearance of this one." At the mere moment of his thinking, the male organ disappeared and the female organ appeared. He, being ashamed, having descended from the carriage, ran away. The attendants, not recognising him, said "What is this?" She too set out on the road to Takkasilā. Her friend too, having wandered here and there, did not see him. All, having bathed, went home. And when it was said "Where is the merchant's son?" they said "We thought he will have come after bathing." Then his mother and father, having searched here and there and not seeing him, having cried and lamented, thinking "He must be dead," gave a funeral meal. She, having seen a certain caravan leader going to Takkasilā, followed behind and behind the carriage.

Then the people, having seen her, said "She follows behind and behind our carriage; we do not know 'Whose is this girl?'" She too, saying "You drive your own carriage, I shall go on foot," while going, having given a signet ring, obtained a place in one carriage. The people thought - "In the city of Takkasilā our merchant's son has no wife; we shall tell him about her; there will be a great present for us." They, having gone home, said "Master, a jewel of a woman has been brought by us for you." He, having heard that, having had her summoned, having seen her as suitable for his own age, lovely and pleasing, with affection arisen, kept her in his house. For men having been women, or women having been men, who have not been so before, there are none. For men, having committed adultery with others' wives, having died, having been tormented in hell for many hundreds of thousands of years, coming to human birth, attain the state of womanhood in a hundred individual existences.

Even the Elder Ānanda, a noble disciple who had fulfilled the perfections for a hundred thousand cosmic cycles, while wandering in the round of rebirths, in one individual existence was born in a smith's family. Having committed adultery, having been tormented in hell, by the remainder of the ripened result, in fourteen individual existences he was a woman who was a wife attending upon a man's feet; in seven individual existences he reached the extraction of seed. But women, having performed meritorious deeds such as giving and so on, having removed desire for the state of womanhood, having determined the mind "May this merit of ours lead to the attainment of a male individual existence," having died, obtain a male individual existence; having become devoted wives, by the power of right practice towards their husbands too, they indeed obtain a male individual existence.

But this merchant's son, having aroused an unwise thought towards the elder monk, obtained the state of womanhood in this very individual existence. But as a consequence of living together with the merchant's son at Takkasilā, an embryo was established in her womb. She, having given birth to a son after the elapse of ten months, at the time of his walking on foot, obtained yet another son. Thus there were four sons - two who had dwelt in her womb, and two born on account of her in the city of Soreyya. At that time, her friend the merchant's son from the city of Soreyya, having gone to Takkasilā with five hundred carts, seated in a comfortable carriage, entered the city. Then she, having opened the window on the upper storey of the mansion, standing looking down at the street, having seen him and having recognised him, having sent a female slave, having had him summoned, having caused him to sit down on the great flat roof, made great honour and respect. Then he said to him - "Dear lady, you have not been seen by us before this, and yet you make great honour to us; do you know us?" "Yes, master, I know you; are you not residents of the city of Soreyya?" "Yes, dear lady." She asked about the health of the mother and father, the wife, and the sons. The other, having said "Yes, dear lady, they are well," said "Do you know them?" "Yes, master, I know them. They have one son; where is he, master?" "Dear lady, do not speak of that; we, having sat down together with him one day in a comfortable carriage, went out to bathe, and we do not even know his whereabouts; having wandered here and there and not seeing him, we informed the mother and father; and they too, having cried and wept, performed the funeral rites." "I am he, master." "Go away, dear lady, what are you saying? My friend was one man, like a divine prince." "Let it be, master, I am he." "Then what is this?" "On that day, was the noble Elder Mahākaccāyana seen by you?" "Yes, he was seen." I, having looked at the noble Elder Mahākaccāyana, thought "Oh, indeed, would that this elder monk were my wife, or would that the bodily appearance of my wife were like the bodily appearance of this one." At the very moment of thinking, my male organ disappeared and the female organ appeared. Then I, being ashamed, being unable to say anything to anyone, having fled from there, came here, master.

"Alas, indeed a serious deed was done by you! Why did you not tell me? But further, has the elder monk been asked for forgiveness by you?" "He has not been asked for forgiveness, master. But do you know where the elder monk is?" "He dwells in dependence on this very city." "If, while walking for almsfood, he should come here, I would give almsfood to my noble one, master." "If so, quickly make preparations for an offering; we shall ask forgiveness of our noble one." He, having gone to the elder monk's dwelling place, having paid homage, seated to one side, said "Venerable sir, please accept almsfood from me tomorrow." "Are you not a visitor, merchant's son?" "Venerable sir, do not ask about our visitor status; please accept almsfood from me tomorrow." The elder monk consented, and at the house too a great offering was prepared for the elder monk. On the following day the elder monk went to that house door. Then, having caused him to sit down, having served him with superior food, the merchant's son, having taken that woman, having caused her to lie down at the feet of the elder monk, said "Venerable sir, please forgive my female companion." "What is this?" "This one, venerable sir, formerly having been my dear companion, having looked at you, thought thus, and then his male organ disappeared and the female organ appeared. Forgive him, venerable sir." "If so, rise up; I forgive you." As soon as the elder monk had said "I forgive," the female organ disappeared and the male organ appeared.

As soon as the male organ had appeared, the merchant's son of Takkasilā said to him - "My dear friend, these two boys, because they dwelt in your womb, because they were born dependent on me, are the sons of both of us indeed. We shall dwell right here; do not be distressed." "My dear, I, in one single individual existence, having first been a man, having reached the state of a woman, and again having become a man - have undergone a transformation. First, dependent on me, two sons were born; now from my womb two sons have come forth. I, in one single individual existence, have undergone a transformation. Do not think 'He will dwell in the house' again. I shall go forth in the presence of my noble one. These two boys are your burden; do not be negligent regarding them." Having said this, having kissed the sons on the head, having stroked them, having laid them on his breast, having handed them over to their father, having departed, he requested the going forth in the presence of the elder monk. The elder monk too, having given him the going forth, having given him full ordination, taking him along, wandering on a journey, gradually went to Sāvatthī. His name was the Elder Soreyya. The country dwellers, having known that event, being stirred up, filled with curiosity, having approached him, asked - "Is it really so, venerable sir?" "Yes, friend." "Venerable sir, does such a thing indeed happen?" "It is said that two sons were born in your womb, and two were born dependent on you; towards which of them is your affection stronger?" "Towards those who dwelt in the womb, friend." Those who came one after another constantly asked in the same way.

The elder monk, saying again and again "The affection is stronger towards those who dwelt in the womb," being ashamed, sat alone, stood alone. He, thus having resorted to solitude, having aroused contemplation of destruction and passing away in his individual existence, attained arahantship together with the analytical knowledges. Then those who came one after another asked him - "Venerable sir, is it really true that such a thing happened?" "Yes, friend." "Towards which is the affection stronger?" "There is no affection of mine anywhere." The monks said "This one speaks what is not factual; having said on previous days 'The affection is stronger towards the sons who dwelt in the womb,' now he says 'There is no affection of mine anywhere'; he declares the final liberating knowledge, venerable sir." The Teacher, having said "No, monks, my son does not falsely declare the final liberating knowledge. From the time of seeing the path, with a rightly directed mind, no affection has arisen in my son anywhere. Whatever success neither a mother nor a father is able to bring about, that the rightly directed mind occurring within these beings itself gives," spoke this verse -

43.

Therein, "not that" means that thing indeed not a mother could do, nor a father, nor other relatives. "Rightly directed" means rightly established in the ten wholesome courses of action. "Can do better for him than that" means from that reason it could make him better, more excellent, more superior - it does, this is the meaning. For mother and father, giving wealth to their children, are able to give wealth for comfortable livelihood without working in just one individual existence. Even Visākhā's mother and father, being of such great riches and great possessions, gave her wealth for comfortable livelihood in just one individual existence. But there are no mother and father able to give their children the glory of a universal monarch over the four continents, how much less divine success or the success of the first meditative absorption and so on; of giving supramundane success there is not even any discussion. But a rightly directed mind is able to give all this success. Therefore it was said "can do better for him than that."

At the conclusion of the teaching, many attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude.

The story of the Elder Monk Soreyya is the ninth.

The commentary on the Mind Chapter is concluded.

The third chapter.

4.

The Chapter on Flowers

1.

The Story of the Five Hundred Monks Engaged in Talk about the Earth

44-45. "Who will discern this earth": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to five hundred monks who were engaged in talk about the earth.

They, it is said, having wandered on a journey through the country together with the Blessed One, having come to Jeta's Grove, seated together in the assembly hall in the evening, spoke talk about the earth concerning the various places they had gone to: "From such and such a village to the place of going to such and such a village, it was level, uneven, full of mud, full of gravel, black clay, red clay." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Venerable sir, about talk of the earth in the places we have wandered," having said "Monks, that is called the external earth; it is fitting for you to do the preliminary work on the internal earth," spoke these two verses -

44.

45.

Therein, "who this" means who this earth reckoned as individual existence. "Will discern" means will investigate with one's own knowledge, will cognise, will penetrate, will realise - this is the meaning. "And the world of the dead" means and the fourfold realm of misery. "This including the gods" means he asked: who will discern, will investigate, will cognise, will penetrate, will realise this human world together with the heavenly world? "Who the well-expounded passage of the Teaching" means the passage of the Teaching reckoned as the thirty-seven qualities conducive to enlightenment, well-expounded because of being spoken according to its intrinsic nature - like a skilled garland-maker selecting flowers, who will select, will investigate, will cognise, will examine, will penetrate, will realise - this is the meaning. "A trainee" means because of training in these three trainings - training in higher morality, training in higher consciousness, and training in higher wisdom - the sevenfold trainee, beginning with one standing in the path of stream-entry up to one standing in the path of arahantship, will discern this earth reckoned as individual existence by the path of arahantship, drawing away desire and lust from it, will investigate, will cognise, will penetrate, will realise. "And the world of the dead" means that world of the dead of the aforesaid manner, and this human world, including the gods, together with the gods - that very one will discern, will investigate, will cognise, will penetrate, will realise. "A trainee" means that very sevenfold trainee - just as a skilled garland-maker, having entered a flower park, having avoided flowers that are young buds, and those pierced by insects, and withered ones, and those that have become knotted, selects only beautiful, well-grown and well-formed flowers - just so, he will select even this well-spoken, well-explained passage of the Teaching of the qualities conducive to enlightenment with wisdom, will investigate, will examine, will penetrate, will realise - thus the Teacher himself answered the question.

At the conclusion of the teaching, all five hundred monks attained arahantship together with the analytical knowledges. The teaching of the Teaching was beneficial to the assembly that had arrived as well.

The story of the five hundred monks engaged in talk about the earth is the first.

2.

The Story of the Elder Monk who Used the Mirage as a Meditation Subject

46. "Like foam": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to a certain monk who practised the mirage meditation subject.

It is said that that monk, having taken a meditation subject in the presence of the Teacher, having entered the forest thinking "I shall practise the ascetic duty," having striven and endeavoured, being unable to attain arahantship, thinking "I shall have the meditation subject taught in a more distinguished way," while coming to the presence of the Teacher, having seen a mirage on the road, thinking "Just as this mirage arisen in the hot season appears to those standing far away as if having material form, but to those coming near it is indeed not seen, this individual existence too is of such nature in the sense of arising and passing away" - developing the mirage meditation subject, having come, wearied by the road, having bathed in the Aciravatī, seated in the shade of a tree on the bank of a violent stream, having seen great, great lumps of foam arising by the impact of the force of the water and breaking apart, he took up the object thus: "This individual existence too, having arisen, is of just such nature in the sense of breaking apart." The Teacher, while standing just in the perfumed chamber, having seen that elder, having said "Just so, monk, this individual existence is of such nature, just like a lump of foam, just like a mirage, of the very nature of arising and breaking apart," spoke this verse -

46.

Therein, "like foam" means having understood this body, reckoned as the collection of hair and so on, to be similar to a lump of foam, in the sense of being powerless and feeble, in the sense of not being lasting and being temporary. "Of mirage-like nature" means just as a mirage, for those standing far away, appears as if having material form, as if fit to be grasped, but for those approaching near it becomes empty, hollow, not fit to be grasped, just so, in the sense of momentary and brief manifestation, this body too is of mirage-like nature - "awakening" means understanding, knowing; this is the meaning. "Māra's flower-tipped arrows" means having cut off by the noble path the rounds of rebirth in the three planes, reckoned as Māra's flower-tipped arrows, a monk who has eliminated the mental corruptions should go to the disappearance of the King of Death, to the domain beyond, to the Deathless, the great Nibbāna.

At the conclusion of the verse, the elder, having attained arahantship together with the analytical knowledges, came praising, extolling, and paying homage to the gold-coloured body of the Teacher.

The story of the elder monk who used the mirage as a meditation subject is the second.

3.

The Story of Viṭaṭūbha

47. "Picking flowers indeed": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to Viṭaṭūbha who was killed, submerged together with his following by a great flood.

Herein this is the progressive discourse - For in Sāvatthī, the son of the king of Mahākosala was the prince named Pasenadi. In Vesālī, the son of the Licchavi king was the Licchavi prince named Mahāli; in Kusinārā, the son of the Malla king was named Bandhula - these three, having gone to Takkasilā for the purpose of learning a craft in the presence of a world-famed teacher, having met together in a hall outside the city, having asked each other the reason for coming, their family, and their name, having become friends, having approached the teacher together, training in the craft, before long, having learnt the craft, having asked permission of the teacher, having departed together, they went to their respective places. Among them, the prince Pasenadi, having shown his craft to his father, was consecrated in the kingdom by his pleased father. The prince Mahāli, showing his craft to the Licchavis, showed it with great effort; his eyes burst and were destroyed. The Licchavi kings, saying "Alas, indeed our teacher has reached the destruction of his eyes; we shall not abandon him, we shall attend upon him," gave him one gate yielding a hundred thousand. He, in dependence on that, teaching the craft to five hundred Licchavi princes, dwelt there. The prince Bandhula, having taken sixty bamboos at a time, having inserted an iron rod in the middle, when bundles of sixty had been raised up and placed, being told by the Malla royal families "Let him trim these," having leapt up eighty cubits into the sky, trimming them with a sword, he went along. He, having heard the sound "kirī" from the iron rod in the last bundle, having asked "What is this?" having known the fact that iron rods had been placed in all the bundles, having thrown down his sword, weeping, said "Among so many of my relatives and friends, not even one, having affection, told me this matter. For if I had known, I would have cut without allowing the iron rod to make a sound." Having said this, he told his mother and father "I would kill all of these and exercise kingship." Restrained by them in various ways, saying "Dear son, this is a hereditary kingdom; it is not possible to do thus," he said "If so, I shall go to the presence of my friend," and went to Sāvatthī.

King Pasenadi of Kosala, having heard of his coming, having gone out to meet him, having ushered him into that city with great honour, placed him in the position of general. He, having summoned his mother and father, made his dwelling right there. Then one day the king, standing on the upper storey of the mansion, looking down at the street, having seen many thousands of monks going regularly to the houses of Anāthapiṇḍika, Cūḷa-Anāthapiṇḍika, Visākhā, and Suppavāsā for the purpose of the meal duty, having asked "Where are the noble ones going?" when it was said "Sire, two thousand monks go daily to the house of Anāthapiṇḍika for the purpose of regular meals, ticket meals, meals for the sick, and so on; five hundred to the house of Cūḷa-Anāthapiṇḍika; likewise to Visākhā's; likewise to Suppavāsā's," he himself too, wishing to attend upon the community of monks, having gone to the monastery, having invited the Teacher together with a thousand monks, having given gifts with his own hand for seven days, on the seventh day, having paid homage to the Teacher, said "Venerable sir, please accept regular almsfood from me together with five hundred monks." "Great king, Buddhas do not accept regular almsfood in one place; many people expect the coming of the Buddhas." "If so, please send one monk regularly," he said. The Teacher placed the burden upon the Elder Ānanda. The king, when the community of monks arrived, having taken the bowl, without even considering "Let these particular ones be served," for seven days served them himself, and on the eighth day, with distracted mind, became negligent. In a royal family, without being commanded, they do not get to prepare seats, cause monks to sit down, and serve food. "We shall not be able to remain here," many monks departed. On the second day too the king was negligent; on the second day too many monks departed. On the third day too he was negligent; then, leaving only the Elder Ānanda alone, the rest departed. Those of great merit are indeed those who act for a reason; they protect the confidence of families. And of the Tathāgata, the Elder Sāriputta and the Elder Mahāmoggallāna were the two chief disciples; Khemā and Uppalavaṇṇā were the two chief female disciples; among male lay followers, the householder Citta and Hatthaka of Āḷavī were the two chief male lay followers; among female lay followers, Veḷukaṇṭhakī Nandamātā and Khujjuttarā were the two chief female lay followers. Thus, beginning with these eight persons, all disciples who had attained their respective positions were of great merit, accomplished in resolution, because of having fulfilled the ten perfections in part. The Elder Ānanda too, having fulfilled the perfections for a hundred thousand cosmic cycles, accomplished in resolution, of great merit, by his own quality of acting for a reason, protecting the confidence of the family, stood firm. They caused him alone to sit down and served him with food.

The king, having come at the time when the monks had gone, having seen the solid and soft food standing just as they were, having asked "What, noble ones, did they not come?" having heard "Only the Elder Ānanda came, Sire," angry with the monks, thinking "Surely they have made this much of a cutting off of my meals," having gone to the Teacher's presence, said "Venerable sir, almsfood was prepared by me for five hundred monks; the Elder Ānanda, it is said, came alone; the prepared almsfood stands just as it was; five hundred monks did not acknowledge my house. What indeed is the reason?" The Teacher, without speaking of the monks' fault, having said "Great king, my disciples have no trust with you; therefore they will not have gone," making known the reason for not approaching and the reason for approaching families, having addressed the monks, spoke this discourse -

"Monks, a family possessed of nine factors is unsuitable to approach if not approached, and unsuitable to sit down at if approached. Which nine? They do not rise up in respect with an agreeable manner, they do not pay respect with an agreeable manner, they do not give a seat with an agreeable manner, they conceal what they have, even if there is much they give little, even if there is superior they give coarse, they give inattentively, not attentively, they do not sit close for the hearing of the Teaching, they do not listen to what is said. Monks, a family possessed of these nine factors is unsuitable to approach if not approached, and unsuitable to sit down at if approached.

"Monks, a family possessed of nine factors is suitable to approach if not approached, and suitable to sit close to if approached. Which nine? They rise up in respect with an agreeable manner, they pay respect with an agreeable manner, they give a seat with an agreeable manner, they do not conceal what they have, even if there is much they give much, even if there is superior they give superior, they give attentively, not inattentively, they sit close for the hearing of the Teaching, they listen to what is said. Monks, a family possessed of these nine factors is suitable to approach if not approached, and suitable to sit close to if approached."

Thus indeed, great king, my disciples, not obtaining trust from you, must not have gone. For even the wise of old, though being attended upon carefully in an untrustworthy place, having reached death-bordering feeling, went to a trustworthy place. When asked by the king "When, venerable sir?" he brought up the past -

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, a king named Kesava, having abandoned the kingdom, went forth in the going forth of sages. Five hundred men went forth following him. He became known as the hermit Kesava. And his personal barber, having gone forth following him, became a pupil named Kappaka. The hermit Kesava, having dwelt for eight months in the Himalayas together with his assembly, at the time of the rainy season, having reached Bārāṇasī for the purpose of partaking of salt and sour things, entered for almsfood. Then the king, having seen him and having become confident, having obtained a promise for the purpose of dwelling near him for four months, while making him dwell in the pleasure grove itself, himself went morning and evening to attend upon him. The remaining hermits, having dwelt for a few days, being harassed by the sounds of elephants and so on, having become dissatisfied, said "Teacher, we are dissatisfied; we shall go." "Where, dear ones?" "To the Himalayas, teacher." The king obtained a promise on the very day of our arrival for the purpose of dwelling here for four months. "How will you go, dear ones?" "The promise was given by you without informing us; we are unable to dwell here; we shall dwell in a place not far from here where we can hear news of you" - having paid homage, they departed. The teacher remained behind together with the barber pupil.

The king, having come to attend upon him, asked "Where are the venerable ones?" "Having said 'We are dissatisfied,' they have all gone to the Himalayas, great king," he said. The barber too, before long, having become dissatisfied, even though being restrained again and again by the teacher, having said "I am unable," departed. But without going to the presence of the others, hearing news of the teacher, he dwelt in a place not far away. Afterwards, as the teacher was recollecting his pupils, a stomach disease arose. The king had him treated by physicians, but the disease was not appeased. The hermit said - "What, great king, do you wish for the appeasement of my disease?" "Venerable sir, if I were able, I would make you comfortable right now." "Great king, if you wish for my comfort, send me to the presence of my pupils." The king, having said "Good, venerable sir," having had him lie down on a small bed, dispatched four ministers headed by the minister Nārada, saying "Having known the condition of my noble one, you should send me a message." The barber pupil, having heard of the teacher's coming, having gone out to meet him, when the others were asked "Where are they?" said "They are dwelling, it is said, at such and such a place." They too, having heard of the teacher's coming, having assembled right there, having given the teacher hot water, gave him various fruits. At that very moment the disease was appeased. Within just a few days he became golden in colour. Then Nārada asked him -

The Teacher, having brought this teaching of the Teaching, connecting the Jātaka, having said "At that time the king was Moggallāna, Nārada was Sāriputta, the pupil Kappa was Ānanda, the ascetic Kesava was myself," said "Thus, great king, in the past too the wise, having reached death-bordering feeling, went to a place of trust; my disciples do not obtain trust in your presence, I think." The king, having thought "It is fitting for me to establish trust with the Community of monks; how indeed shall I do it? It is fitting to take a daughter of a relative of the Perfectly Self-awakened One into my house; this being so, the young monks and novices, thinking 'He is a relative king of the Perfectly Self-awakened One,' will come to my presence confidently and constantly" - sent a message to the Sakyans saying "Let them give me one daughter." And having asked "Whose daughter among the Sakyans?" and having said "Find out and come back," he commanded the messengers. The messengers, having gone, requested a girl from the Sakyans. They, having assembled, consulted: "The king is a neighbouring ally; if we do not give, he will destroy us; but he is not equal to us in family; what indeed should be done?" Mahānāma, having said "There is a daughter born in the womb of my slave woman, named Vāsabhakhattiyā, who has attained the splendour of beauty; let us give her," said to the messengers - "Very well, we shall give a girl to the king." "Whose daughter is she?" "She is the daughter of Mahānāma the Sakyan, the son of the younger uncle of the Perfectly Self-awakened One, named Vāsabhakhattiyā."

They, having gone, reported to the king. The king sent them saying "If so, good, bring her quickly; warriors are full of deceit; they might even send a slave's daughter; bring one who eats together with her father from the same dish." They, having gone, said "Sire, the king wishes one who eats together with you." Mahānāma, saying "Good, dear sons," having had her adorned, having had her summoned at his own mealtime, having shown the appearance of eating together with her, handed her over to the messengers. They, having taken her, having gone to Sāvatthī, reported that incident to the king. The king, with a satisfied mind, having made her the chief of the five hundred women, consecrated her in the position of queen-consort. She, before long, gave birth to a golden-coloured son.

Then on his name-giving day, the king sent to the presence of the child's grandfather: "The Sakyan king's daughter Vāsabhakhattiyā has given birth to a son; what name shall we give him?" However, the minister who had gone having taken that message was somewhat hard of hearing. He, having gone, reported to the king's grandfather. He, having heard that, said "Even without having given birth to a son, Vāsabhakhattiyā overcame all people; now she will become exceedingly dear to the king." The deaf minister, having heard the word "vallabhā" incorrectly, having understood it as "Viṭaṭūbha," having approached the king, said "Sire, it is said that you should give the prince the name 'Viṭaṭūbha.'" The king, having thought "It will be an ancient name belonging to our family," gave that name. Then, while he was still young, the king, thinking "I shall do something dear to the Teacher," gave him the position of general.

He, growing up with the care of a prince, at the age of seven, having seen toy elephants, toy horses, and so on being brought from the maternal grandfather's family for other boys, asked his mother - "Mother, presents are brought from the maternal grandfather's family for others, but no one sends anything for me. Are you without a mother or without a father?" Then she deceived him, saying "Dear son, your maternal grandfathers are the Sakyan kings, but they live far away; therefore they do not send anything for you." At the age of sixteen, having said "Mother, I wish to see your maternal grandfather's family," even though being restrained with "Enough, dear son, what will you do having gone there?" he entreated again and again. Then his mother received it saying "If so, go." He, having informed his father, departed with a great retinue. Vāsabhakhattiyā sent a letter beforehand - "I live here happily; do not show any difference to my lord." The Sākiyans, having known of Viṭaṭūbha's coming, saying "We are unable to pay homage to him," having sent their younger boys to the countryside, when he had arrived at Kapilapura, assembled in the council hall. The prince, having gone there, stood.

Then, having said "This, dear son, is your maternal grandfather; this is your maternal uncle," they made him pay homage. He, having gone about paying homage to all, not seeing even one person paying homage to him, asked "Are there indeed none who pay homage to me?" The Sākiyans, having said "Dear son, your younger princes have gone to the countryside," made great honour to him. He, having dwelt for a few days, departed with a great retinue. Then a female slave in the council hall, having reviled and abused the seat on which he had sat, saying "This is the seat of the son of Vāsabhakhattiyā the slave woman," washed it with milk-water. One man, having forgotten his weapon and having turned back to take it, having heard the sound of reviling of Prince Viṭaṭūbha, having asked the reason, having known "Vāsabhakhattiyā was born in the womb of a slave woman dependent on Mahānāma the Sakyan," told the army. "Vāsabhakhattiyā, it is said, is the daughter of a slave woman" - a great uproar arose. Having heard that, Viṭaṭūbha set his mind thus: "Let them for now wash my seat with milk-water; but when I am established in the kingdom, I shall take the blood from their throats and wash my seat." When he had gone to Sāvatthī, the ministers reported that incident to the king. The king, having become angry with the Sākiyans saying "They gave me the daughter of a slave woman," having cut off the privileges given to Vāsabhakhattiyā and her son, gave them only what was to be received by male and female slaves.

Then, after the lapse of a few days, the Teacher, having gone to the king's dwelling, sat down on the prepared seat. The king, having come and having paid homage, said "Venerable sir, your relatives, it is said, gave me the daughter of a slave woman; therefore I, having cut off the privileges of her together with her son, gave them only what was to be received by male and female slaves." The Teacher said "What was done by the Sākiyans was inappropriate, great king; those who give should indeed give one of the same birth. But this, great king, I say: Vāsabhakhattiyā, a daughter of a warrior king, received the consecration in the house of a warrior king. Viṭaṭūbha too was born dependent on a warrior king alone; what will the mother's clan do? The father's clan alone is the measure." The wise ones of old gave the position of chief queen to a poor woman who was a firewood gatherer, and the boy born in her womb, having attained the kingship of Bārāṇasī extending twelve yojanas, became known as the Firewood-cart King" - thus he related the Kaṭṭhahāri Jātaka. The king, having heard the talk on the Teaching, being pleased that "The father's clan alone, it is said, is the measure," gave Vāsabhakhattiyā and her son their normal privileges.

Now the wife of General Bandhula too, a Malla king's daughter named Mallikā from Kusinārā, did not give birth to a son for a long time. Then Bandhula dismissed her saying "Go to your own family home." She, thinking "I shall go only after seeing the Teacher," having entered Jeta's Grove, having paid homage to the Tathāgata, stood there. When asked "Where are you going?" she said "My husband, venerable sir, is sending me to my family home." "Why?" "I am, it is said, barren and childless." "If so, there is no business of going; turn back." She, with a satisfied mind, having paid homage to the Teacher, having gone to her dwelling, when asked "Why did you turn back?" said "I was turned back by the One of Ten Powers." Bandhula received it saying "The reason must have been seen by the far-seeing one." She, before long, having conceived an embryo, when the pregnancy craving had arisen, informed him "A craving has arisen in me." "What craving?" "I wish to descend into the consecration ceremonial pond of the republican king families in the city of Vesālī, bathe, and drink the water, my lord." Bandhula, having said "Good!" having taken his bow of a thousand men's strength, having placed her on the chariot, having departed from Sāvatthī, driving the chariot, entered Vesālī through the gate given by Mahāli the Licchavi. And the dwelling of Mahāli the Licchavi was right near the gate. He, having merely heard the sound of the bolt striking at the threshold of the chariot, said "This is the sound of Bandhula's chariot; today fear will arise for the Licchavis."

The protection both inside and outside the pond was strong, a brass netting was spread above, and there was no opportunity even for birds. But the general Bandhula, having descended from the chariot, having put the guard-men to flight by striking them with a cane, having cut the brass netting, having bathed his wife inside the pond, and having bathed himself too, having placed her on that chariot again, having departed from the city, he set out by the very road by which he had come. Those guard-men reported to the Licchavi kings. The Licchavi kings, having become angry, having mounted five hundred chariots, set out saying "We shall seize Bandhula the Malla." They reported that incident to Mahāli. Mahāli said "Do not go, for he will slaughter you all." They too said "We shall go indeed." "Then, having seen the place where his chariot wheel has sunk into the earth up to the nave, you should turn back; if not turning back from that, you will hear ahead a sound like thunder, from that point you should turn back. If not turning back from that, you will see holes in the fronts of your chariots, from that point you should turn back; do not go further." They, not turning back at his word, pursued him indeed. Mallikā, having seen, said "Chariots are appearing, husband." "Then inform me when only one chariot appears." When all the chariots appeared as if they were one, she said "Only one chariot front appears, husband." Bandhula, saying "Then take these reins," having given her the reins, while standing right there on the chariot, strung his bow; the chariot wheel sank into the earth up to the nave.

The Licchavis, even having seen that sign, did not turn back. The other, having gone a little way, twanged the bowstring; there was a sound like thunder. They did not turn back even from that, but went on pursuing. Bandhula, while standing right there on the chariot, shot a single arrow; it, having made a hole in the fronts of the five hundred chariots, having pierced through the five hundred kings at the place where the armour was fastened, entered the earth. They, not knowing their own state of being pierced, saying "Stop, fellow, stop, fellow," pursued him indeed. Bandhula, having stopped the chariot, said "You are dead men; there is no such thing as a battle for me with dead men." "Dead men are not such as us." "Then release the armour of the very last one." They released it. He, at the very moment of being released, having died, fell down. Then he said to all of them "You are of such a nature; having gone to your own homes, having arranged what is to be arranged, having instructed your children and wives, release your armour." They, having done so, all reached the destruction of life. Bandhula too brought Mallikā to Sāvatthī. She gave birth to twin sons sixteen times. All were courageous, endowed with strength, and attained accomplishment in all crafts. Each one had a retinue of a thousand men. When they went together with their father to the king's dwelling, the royal courtyard became full with them alone.

Then one day, people who had been defeated by false suits at the judgment, having seen Bandhula coming, crying out with a great uproar, informed him of the false suit-making of the judgment ministers. He, having gone to the judgment, having investigated that case, made the one with an owner back to be the one with an owner. The great multitude gives applause with a loud voice. The king, having asked "What is this?" having heard that matter, being pleased, having removed all those ministers, handed over the judgment to Bandhula himself. He, from then on, judged rightly. Then those former judgment ministers, not receiving any bribe, having become of little gain, turned the royal family against him, saying "Bandhula aspires to the kingdom." The king, having believed their talk, was not able to restrain his mind. Having thought again "If this one is killed right here, reproach will arise for me," having had the borderland attacked by hired men, having summoned Bandhula, having sent him saying "The borderland, it seems, is agitated; having gone together with your sons, seize the thieves," he also sent other capable great warriors together with them, saying "Cut off his head right there together with his thirty-two sons and bring it." While he was going to the borderland, the hired thieves fled, saying "The general, it seems, is coming." He, having had that region settled and established, turned back.

Then at a place not far from the city, those warriors cut off his head together with his sons. On that day, the two chief disciples had been invited by Mallikā together with five hundred monks. Then in the very forenoon, they brought and gave her a letter saying "Your husband's head has been cut off together with his sons." She, having known that news, without saying anything to anyone, having placed the letter on her lap, served the community of monks. Then her female attendants, having given the meal to the monks, while bringing a jar of ghee, broke the jar of ghee in front of the elders. The General of the Dhamma said "What is subject to breaking has broken; it should not be worried about." She, having taken out the letter from her lap, said "They brought me this letter saying that the father's head has been cut off together with the thirty-two sons; even having heard this, I do not worry; why should I worry about a jar of ghee being broken, venerable sir?" The General of the Dhamma, having said "Signless and unknown is the life of mortals here" and so on, having taught the Teaching, rose from his seat and went to the monastery. She too, having summoned the thirty-two daughters-in-law, exhorted them: "Your husbands were innocent; they received the fruit of their own former actions. Do not grieve, do not lament, do not harbour ill-will towards the king."

The king's spies, having heard that talk, went and told the king of their faultless state. The king, being struck with religious emotion, having gone to her dwelling, having asked forgiveness of Mallikā and her daughters-in-law, gave Mallikā a boon. She, having said "Let the boon be taken by me," when he had gone, having given a funeral meal, having bathed, having approached the king, having paid homage, said "Sire, a boon has been given by you to me, and I have no need of anything else; allow the going to the family home for my thirty-two daughters-in-law and for me." The king accepted. She sent the thirty-two daughters-in-law to their respective families, and she herself went to her own family home in the city of Kusinārā.

The king too gave the position of general to the nephew of the general Bandhula, named Dīghakārāyana. He, however, goes about seeking a chance against the king, thinking "My maternal uncle was killed by him." The king too, from the time of the killing of the innocent Bandhula, having become remorseful, does not find mental delight, does not experience the happiness of kingship. At that time the Teacher was dwelling in dependence on a market town of the Sakyans named Medāḷupa. The king, having gone there, having set up camp not far from the park, having gone to the monastery thinking "I shall pay homage to the Teacher with a small retinue," having given the five regalia to Dīghakārāyana, entered the perfumed chamber alone. All should be explained according to the procedure of the Dhammacetiya Sutta. When he had entered the perfumed chamber, Dīghakārāyana, having taken those five regalia, having made Viṭaṭūbha king, having set aside for the king one horse and one female attendant, turned back and went to Sāvatthī.

The king, having spoken an affectionate talk with the Teacher, having paid homage to the Teacher, having departed, not seeing the army, having asked that woman, having heard that news, thinking "I shall go taking my nephew and seize Viṭaṭūbha," while going to the city of Rājagaha, at the improper time when the gates were closed, having reached the city, having lain down in a certain hall, exhausted by wind and sun, in the night-time he died right there. When the night became light, having heard the sound of that woman wailing "Sire, lord of men of Kosala, you have become destitute," they reported to the king. He had the bodily rites performed for his maternal uncle with great honour.

Viṭaṭūbha too, having obtained the kingdom, having remembered that enmity, thinking "I shall kill all the Sākiyans too," went forth with a great army. On that day, the Teacher, towards the break of dawn, surveying the world, having seen the destruction of the congregation of kinsmen, having thought "It is fitting to perform good treatment towards kinsmen," having walked for almsfood in the forenoon period, having returned from his alms round, having practised the lion's posture in the Perfumed Chamber, in the evening period, having gone through the sky, sat down at the foot of a tree with dappled shade near Kapilavatthu. From there, on the border of Viṭaṭūbha's kingdom, there is a great banyan tree giving dense shade. Viṭaṭūbha, having seen the Teacher, having approached and paid homage, having said "Venerable sir, why at such a hot time do you sit at the foot of a tree with dappled shade? Sit at the foot of this banyan tree with dense shade, venerable sir," when it was said "Let it be so, great king, the shade of relatives is indeed cool," having thought "The Teacher must have come for the purpose of protecting his relatives," having paid homage to the Teacher, having turned back, he returned to Sāvatthī itself. The Teacher too, having flown up, went to Jeta's Grove itself.

The king, having remembered the offence of the Sākiyans, having gone forth a second time also, having seen the Teacher in the same way, turned back again. Having gone forth on the third occasion also, having seen the Teacher in the same way, he turned back again. But on the fourth occasion, when he had gone forth, the Teacher, having examined the former deed of the Sākiyans, having known the impossibility of warding off their evil deed of throwing poison into the river on one day, did not come on the fourth occasion. Viṭaṭūbha, thinking "I shall slaughter the Sākiyans," went forth with a great army. But the relatives of the Perfectly Self-awakened One were called non-attached slayers; even while dying themselves, they did not deprive others of life. They thought - "We are well-trained, practised, skilled in archery, great archers; but it is not possible for us to deprive another of life. Having shown our skill, we shall put them to flight" - they, having donned their armour, having gone forth, began battle. The arrows shot by them pass between Viṭaṭūbha's men, and come out through the gaps between shields, through the holes of ears, and so on. Viṭaṭūbha, having seen this, thought: surely the Sākiyans say "We are non-attached slayers," and yet they are destroying my men.

Then one man said to him - "What is it, my lord, that having turned back you looked?" "The Sākiyans are destroying my men." "Not a single man of yours is dead. Come, have them counted." While having them counted, he did not see the loss of even one. He, having turned back from there, said "Whoever, my good men, say 'We are Sākiyans,' kill them all; but grant life to those standing near my maternal grandfather Mahānāma the Sakyan." The Sākiyans, not seeing anything acceptable to seize, some having bitten grass, some having taken a reed, stood there. When asked "Are you Sākiyans or not?" since they, even while dying, do not speak falsehood, therefore those standing having bitten grass say "Not a Sākiya, grass." Those standing having taken a reed say "Not a Sākiya, a reed." And those who stood near Mahānāma, they too obtained their lives. Among those, those standing having bitten grass became known as the Grass-Sākiyans, those standing having taken a reed became known as the Reed-Sākiyans. Viṭaṭūbha, not releasing even the remaining children still suckling milk, having them slaughtered, having set flowing a river of blood, had the plank washed with their throat-blood. Thus the Sākiyan lineage was destroyed by Viṭaṭūbha.

He, having had Mahānāma the Sakyan seized, turned back and, thinking "I shall take the morning meal at the time for the morning meal," having descended to a certain place, when the food was brought, had his grandfather summoned, saying "Let us eat together." But warriors, even when giving up their lives, do not eat together with sons of slave women. Therefore Mahānāma, having looked at a certain lake, said "My body is soiled; I shall bathe, dear son." "Good, grandfather, bathe." He, thinking "This one will kill me for not eating together with him; it is better for me to die by myself," having loosened his hair, having tied a knot at the end, having inserted his big toes into the hair, plunged into the water. Through the power of his virtue, the region of the nāgas showed signs of heat. The king of the nāgas, reflecting "What indeed is this?" having known him, having come to his presence, having caused him to sit on his own hood, ushered him into the region of the nāgas. He dwelt right there for twelve years. Viṭaṭūbha too sat waiting, thinking "Now my grandfather will come, now he will come." When he was exceedingly long in coming, having had the lake searched, having looked even into the depths of a man's height by the light of lamps, not seeing him, thinking "He must have gone," he departed. He, in the night-time, having reached the Aciravatī, set up camp. Some lay down on the sandy bank within the river, some on the dry ground outside; among those who lay down inside too there were those who had not done evil deeds in the past, and among those who lay down outside too there were those who had done evil deeds in the past; ants arose in the places where they lay. They, having risen up saying "There are ants in my sleeping place, there are ants in my sleeping place," those who had not done evil deeds crossed over and lay down on the dry ground, those who had done evil deeds descended and lay down on the sandy bank. At that moment a great rain cloud arose and rained a heavy downpour. A flood of the river came and carried Viṭaṭūbha together with his retinue right into the ocean. All there became food for fish and turtles.

The great multitude raised up a discussion: "The death of the Sākiyans is inappropriate; that 'the Sākiyans should be killed by pounding and pounding them thus' is unsuitable." The Teacher, having heard that discussion, said "Monks, although in this individual existence such a death of the Sākiyans is inappropriate, yet by the force of evil deeds done in the past, what was obtained by them was indeed fitting." "But what, venerable sir, did they do in the past?" All having come together, they threw poison into the river. On another day the monks raised up a discussion in the Teaching hall - "Viṭaṭūbha, having killed so many Sākiyans, while coming back, without even reaching the summit of his own wish, having taken so many people, became food for fish and turtles in the great ocean." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Even before these beings reach the summit of their wishes, the King of Death, like a great flood overwhelming a sleeping village, having cut off the life faculty, causes them to sink in the four oceans of the realms of misery," spoke this verse -

47.

Therein, "with mind attached, the man" means one whose mind is clinging to what has been attained or what has not been attained. This is what is meant - Just as a garland-maker, having entered a flower park, thinking "I shall pick flowers," having taken flowers from there, or desiring one bush after another, sends his mind throughout the entire flower park, thinking "I shall pick flowers from here and from there," without taking flowers from there, sends his mind elsewhere, picking from that very bush he falls into heedlessness; just so, a certain one, having descended into the midst of the five types of sensual pleasure, which is like a flower park, having obtained a delightful visible form, desires one or another among delightful sounds, odours, flavours, and tangible objects. Another, having obtained one or another among those, desires yet another; or having obtained visible form alone, not desiring another, enjoys that very thing; or one or another among sounds and so on. The same method applies to cattle, buffaloes, female slaves, male slaves, fields, sites, villages, market towns, provinces, and so on; and even for those gone forth, to residential cells, monasteries, bowls, robes, and so on. Thus, the man who is picking flowers reckoned as the five types of sensual pleasure, with mind attached to types of sensual pleasure whether attained or not attained. "A sleeping village" means for the houses, walls, and so on of a village, there is indeed no sleeping by way of sleep; but with reference to the state of being asleep and heedless of the beings, it is called sleeping. Thus, a sleeping village - Death takes away, like a great flood two or three yojanas long and deep. Just as that great flood, without leaving anything among women, men, cattle, buffaloes, chickens, and so on, having carried that entire village to the ocean, makes it food for fish and turtles; just so, Death, having taken the man with mind attached, having cut off his life faculty, causes him to sink in the four oceans of the realms of misery.

At the conclusion of the teaching, many attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude.

The story of Viṭaṭūbha is the third.

4.

The Story of the Maiden Patipūjikā

48. "Flowers indeed": the Teacher, while dwelling at Sāvatthī, spoke this teaching of the Teaching referring to a girl named Patipūjikā. The story originated in the Tāvatiṃsa god realm.

There, it is said, a young god named Mālabhārī, surrounded by a thousand nymphs, entered a pleasure grove. Five hundred young goddesses, having climbed a tree, caused flowers to fall; five hundred, having taken the fallen flowers, adorned the young god. Among them, one young goddess passed away right on a branch of the tree; her body was extinguished like a lamp flame. She, having taken conception in a certain family home in Sāvatthī, at the time of birth, remembering former births, recollecting "I am the wife of the young god Mālabhārī," following the course of growth, having made offerings with scents, garlands and so on, aspired to rebirth in the presence of her husband. She, even though at the age of sixteen she had gone to another family, having given ticket meals, fortnightly meals, rains-retreat offerings and so on, says "May this be a condition for my rebirth in the presence of my husband." Then the monks gave her the name Patipūjikā, saying "This girl, having risen and exerted herself, desires only her husband." She too constantly looked after the hall with sitting accommodation, set out drinking water, and prepared seats. Other people too, wishing to give ticket meals and so on, having said "Mother, please supply these also to the community of monks," brought them and gave them. She too, in this manner, coming and going, in a single step-turn obtains fifty-six wholesome mental states. An embryo was established in her womb. She, after the elapse of ten months, gave birth to a son. At the time of his walking on foot, one after another, she obtained four sons.

She, one day, having given a gift, having made an offering, having heard the Teaching, having observed the training rules, at the end of the day, having died from some disease that had arisen at that moment, was reborn in the presence of her own husband. The others too, for that entire time, were adorning the young god. The young god, having seen her, said "You have not been seen since right early, where have you gone?" "I have passed away, master." "What are you saying?" "It is so, master." "Where were you reborn?" "At a family home in Sāvatthī." "How long were you there?" "After the elapse of ten months, having come forth from my mother's womb, at the age of sixteen, having gone to another family, having given birth to four sons, having performed meritorious deeds such as giving and so on, having aspired to you, having come, I have been reborn in your very presence, master." "How long is the life span of human beings?" "A mere hundred years." "Only that much?" "Yes, master." "Do human beings, reborn having taken such a life span, pass the time sleeping and heedless, or do they perform meritorious deeds such as giving and so on?" "What do you say, master?" "As if reborn having taken an incalculable life span, and as if free from ageing and death, constantly heedless, are human beings." A great sense of urgency arose in the young god Mālabhārī: "Human beings, reborn having taken a life span of a mere hundred years, it seems, are heedless, lying down and sleeping; when indeed will they be freed from suffering?" Now, a hundred years of human beings is one day and night for the gods of the Thirty-three; by that night, thirty nights make a month; by that month, a year of twelve months; by that year, a divine thousand years is the life-span; that, by human reckoning, is three ten million years and sixty hundred thousand years. Therefore, for that young god, not even one day had passed; the time was like a mere moment. Thus, for human beings of short life span, heedlessness is indeed exceedingly inappropriate.

On the following day, the monks, having entered the village, having seen the hall with sitting accommodation not looked after, the seats not prepared, the drinking water not set out, said "Where is Patipūjikā?" "Venerable sir, where will you see her? Yesterday, when the noble ones had eaten and gone, she died in the evening period." Having heard that, the worldling monks, remembering her support, were not able to hold back their tears. Religious emotion arose among those who had eliminated the mental corruptions. They, having done the meal duty, having gone to the monastery, having paid homage to the Teacher, asked - "Venerable sir, the female lay follower named Patipūjikā, having risen and exerted herself, having performed various kinds of meritorious deeds, aspired only for her husband. She has now died; where indeed has she been reborn?" "Near her own husband himself, monks." "There is not, venerable sir, near her husband." "She, monks, does not aspire for this husband. In the Tāvatiṃsa realm, her husband is the young god named Mālabhārī. She, having passed away from the place of adorning him with flowers, having gone again, was reborn near him himself." "Is it really so, venerable sir?" "Yes, monks." "Alas, how small, venerable sir, is the life of beings! Having served us with food right early in the morning, she died in the evening from an illness that had arisen." The Teacher, having said "Yes, monks, the life of beings is indeed small; for that very reason, Death, having brought these beings who are unsatisfied in sensual pleasures as objects and sensual pleasures as defilements under his own control, takes them away weeping and lamenting," spoke this verse -

48.

Therein, "picking flowers indeed" means just as a garland-maker in a flower park picks various flowers, so too picking the flowers of the types of sensual pleasure that are bound to one's individual existence and bound to requisites. "With mind attached, the man" means one whose consciousness is attached in various ways - by way of aspiration towards what has not been attained, and by way of greed towards what has been attained. "Unsatisfied in sensual pleasures" means being unsatisfied in sensual pleasures as objects and sensual pleasures as defilements, whether by seeking, by obtaining, by enjoying, or by hoarding. "Death brings under his control" means Death, reckoned as death, taking them away weeping and lamenting, brings them under his own control - this is the meaning.

At the conclusion of the teaching, many attained the fruition of stream-entry and so on. The teaching was beneficial to the great multitude.