Homage to the Blessed One, the Worthy One, the Fully Self-Enlightened One

In the Collection of Minor Texts

Commentary on the Book of Birth Stories-1

(First Part)

Introductory Discussion on the Undertaking of the Work

Introduction

Now this explanation of the meaning of the Jātaka, being explained having shown these three origins - the distant origin, the not-so-distant origin, and the proximate origin - since it becomes well cognised by those who hear it, being cognised from its arising onwards, therefore we shall explain it having shown those origins.

Therein, from the beginning, first the delimitation of those origins should be known. For the narrative that has proceeded from the time the Great Being made his resolution at the feet of Dīpaṅkara up to the time he passed away from the Vessantara individual existence and was reborn in the Tusita city is called the distant origin. But the narrative that has proceeded from passing away from the Tusita abode up to the attainment of omniscience at the seat of enlightenment is called the not-so-distant origin. The proximate origin, however, is obtained at that very place where he was dwelling in those various places.

1.

The Distant Origin Treatise

Herein this is the distant origin - It is said that at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles from now, there was a city named Amaravatī. There a brahmin named Sumedha dwelt, well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation, unassailed and irreproachable with respect to birth, handsome, good-looking, pleasing, endowed with the highest beauty of complexion. He, without doing any other work, learnt only the brahminical arts. While he was still young, his mother and father died. Then his revenue controller, a minister, having brought the income ledger, having opened the chambers filled with gold, silver, gems, pearls and so on, having pointed out the wealth up to the seventh generation - "This much, prince, is your mother's property, this much is your father's property, this much is your grandfather's and great-grandfather's" - said "Take charge of this." The wise Sumedha thought - "Having accumulated this wealth, my father, grandfather and others, going to the world beyond, did not go having taken even a single coin; but it is fitting for me to take it and make a reason for going." He, having reported to the king, having had a drum circulated in the city, having given a gift to the public, went forth into the going forth of a hermit. Now, for the elucidation of this meaning, the story of Sumedha should be told at this point. Now this, although it has come continuously in the Buddhavaṃsa itself, yet because it has come in verse connection it is not well obvious. Therefore we shall relate it now and then together with words that illuminate the connection of the verses.

The Sumedha Treatise

For at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles, there was a city not free from ten sounds, which had obtained the name "Amaravatī" and "Amara," with reference to which it was said in the Buddhavaṃsa -

Therein, "not free from ten sounds" means: by the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of cymbals, the sound of hand-clapping, the sound of conches, and the tenth sound of "eat, drink, and chew" - by these ten sounds it was not free. But having taken only a portion of those sounds -

Having spoken this verse in the Buddhavaṃsa -

Then one day that wise Sumedha, having gone to a private place on the excellent upper terrace of the mansion, folding his legs crosswise, seated, thought - "In rebirth, O wise one, the taking of conception is indeed suffering, likewise the breaking of the body in the place where one is reborn again and again. And I am subject to birth, subject to ageing, subject to disease, subject to death. It is proper for me, being such, to seek the birthless, the ageless, the disease-free, the painless, the happy, the cool, the Deathless, the great Nibbāna. Inevitably, having been freed from existence, there must be one path leading to Nibbāna." Therefore it was said -

Then further still he thought thus - Just as indeed in the world there exists what is called happiness, which is the counterpart of suffering, so when there is existence, there must also be non-existence as its counterpart. And just as when there is heat, there also exists coolness which is the appeasement of that, so there must also be Nibbāna through the appeasement of the fires of lust and so on. And just as when there is an evil, inferior phenomenon, there also exists a good, blameless phenomenon which is its counterpart, just so when there is evil birth, through the exhaustion of all birth, there must also be Nibbāna reckoned as the birthless. Therefore it was said -

He further thought - Just as a man sunk in a heap of excrement, having seen from afar a great lake covered with lotuses of five colours, it is proper for him to seek that lake, thinking "By which path should one go there?" That he does not seek it is not the fault of the lake. Even so, when the lake of the deathless great Nibbāna, the washer of the stain of defilements, exists, that he does not seek it is not the fault of the lake of the deathless Nibbāna. And just as a man surrounded by thieves, even when a path of escape exists, if he does not flee, that is not the fault of the path, but only the fault of the man. Even so, for a man seized, having been surrounded by defilements, when the safe path leading to Nibbāna exists, the not seeking of the path is not the fault of the path, but only the fault of the person. And just as a man oppressed by disease, when a physician skilled in treating disease exists, if having sought that physician he does not have the disease treated, that is not the fault of the physician, but only the fault of the man. Even so, whoever is a man oppressed by the disease of defilements and does not seek the teacher who exists, skilled in the path of appeasement of defilements, that is only his fault, not the fault of the teacher who destroys defilements. Therefore it was said -

He further thought - Just as a man fond of adornment, having abandoned a corpse hung around his neck, goes happily, thus by me too, having abandoned this putrid body, without concern, the city of Nibbāna should be entered. And just as men and women, having defecated and urinated on a dung-hill, do not go taking it in their laps or wrapping it in their garment-edges, but rather, being disgusted, without concern, having abandoned it, they go; thus it is fitting for me too, having abandoned this putrid body without concern, to enter the deathless city of Nibbāna. And just as sailors, having abandoned a decrepit boat without concern, go on, thus I too, having abandoned this body oozing through nine wound-openings, without concern, shall enter the city of Nibbāna. And just as a man, having taken various jewels, going along the road together with thieves, out of fear of the loss of his jewels, having abandoned them, takes a secure road; thus this body born of impurity too is like a thief who plunders jewels. If I make craving here, the jewel of wholesome qualities of the noble path will perish for me. Therefore it is fitting for me, having abandoned this body like a thief, to enter the city of Nibbāna. Therefore it was said -

Thus the wise Sumedha, having reflected upon this meaning connected with renunciation by means of various similes, having distributed the unlimited mass of wealth in his own dwelling to the destitute, travellers and others by the method stated below, having given a great gift, having abandoned both objective sensual pleasures and defilement sensual pleasures, having gone forth from the city of Amarā, entirely alone in the Himalayas, in dependence on a mountain named Dhammika, having made a hermitage, having built there a leaf-hut and a walking path, free from the five faults of the mental hindrances, endowed with the eight qualities of reason stated by the method beginning with "when the mind is thus concentrated," in order to produce the power termed direct knowledge, in that hermitage site, having abandoned the cloth possessed of nine faults, having put on a bark garment possessed of twelve virtues, he went forth in the going forth of sages. Having thus gone forth, having abandoned that leaf-hut filled with eight faults, having gone to a tree-root endowed with ten virtues, having abandoned all grain products, having become one who feeds on fallen fruits, striving in striving by way of sitting place and walking path alone, within just seven days he became an obtainer of the eight attainments and the five direct knowledges. Thus he attained that wished-for power of direct knowledge. Therefore it was said -

Therein, by this canonical passage "A hermitage was well made by me, a leaf-hut was well built," it is spoken as if the hermitage, leaf-hut, and walking path were built by the wise Sumedha with his own hands. But here the meaning is - Having seen the Great Being who had gone forth thinking "Having plunged into the Himalayas, today I shall enter the Dhammika mountain," Sakka, the lord of the gods, addressed the young god Vissakamma - "Dear son, this wise Sumedha has gone forth saying 'I shall go forth'; build a dwelling place for him." He, having accepted his word, built a delightful hermitage, a well-guarded leaf-hut, and a delightful walking path. But the Blessed One at that time, with reference to that hermitage site produced by the power of his own merit, said "Sāriputta, on that Dhammika mountain -

He said. Therein, "well made by me" means well done by me. "A leaf-hut was well built" means a hall with a leaf roof was also well built for me.

"Free from the five faults" means these are the five faults of a walking path, namely - Hardness and unevenness, having trees within, being covered by thickets, being too narrow, and being too wide. For on a walking path with a hard and uneven ground surface, the feet of one walking up and down are hurt, blisters arise, the mind does not attain unified focus, and the meditation subject fails. But on a soft and level surface, owing to comfortable abiding, the meditation subject succeeds. Therefore, the state of having hard and uneven ground should be known as one fault. When there is a tree within the walking path, or in the middle, or at the end, due to negligence, the forehead or head of one walking up and down is struck against it - thus having trees within is the second fault. On a walking path covered by thickets of grass, creepers, and so on, one walking up and down at the time of darkness, having stepped on living beings such as snakes and so on, either kills them, or being bitten by them incurs suffering - thus being covered by thickets is the third fault. On a walking path that is too narrow, being one cubit or half a cubit in breadth, when one walking up and down stumbles at the edge, even nails and toes are broken - thus being too narrow is the fourth fault. On a walking path that is too wide, the mind of one walking up and down runs about and does not attain unified focus - thus being too wide is the fifth fault. But in breadth one and a half cubits, with a side-path of one cubit on both sides, in length sixty cubits, with a soft surface, evenly strewn with sand - such a walking path is suitable, like the walking path of the Elder Mahinda, the one who gladdened the island, at Cetiyagiri; such was that one. Therefore he said "There I built a walking path, free from the five faults."

"Endowed with eight virtues" means endowed with eight pleasures of an ascetic. These are the eight pleasures of an ascetic, namely - The absence of possessing wealth and grain, the state of blameless quest for almsfood, the state of eating almsfood with passion quenched, the absence of the defilement of oppressing the country when royal families oppress the country and seize the essence of wealth or head-taxes and coins and so on, the state of being without desire and lust for requisites, the state of being fearless of plunder by thieves, the state of being unassociated with kings, rulers, and chief ministers, and the state of being unobstructed in the four directions. This is what is meant - Just as by one dwelling in that hermitage these eight pleasures of an ascetic can be found, so he built that hermitage endowed with eight virtues.

"I brought the power of direct knowledge" means afterwards, dwelling in that hermitage, having performed the preliminary work on a circular meditation object, having undertaken insight as impermanent and as suffering for the purpose of producing direct knowledges and attainments, I brought the power of insight that had reached strength. Just as dwelling there I am able to bring that power, so the meaning is he built that hermitage, having made it befitting the power of insight for the purpose of direct knowledge.

"I abandoned the cloth there, possessed of nine faults" - here this is the progressive discourse - At that time, it is said, having built a hermitage adorned with huts, rock cells, walking paths and so on, covered with trees bearing flowers and bearing fruits, delightful, with a sweet-water lake, free from beasts of prey and dreadful birds, suitable for solitude, having arranged railing boards at both ends of the decorated walking path, having built a level mung-bean-coloured stone slab in the middle of the walking path for the purpose of sitting, inside the hermitage the hermit's requisites such as matted hair coils, bark garments, tripods, water-jugs and so on, in the pavilion drinking-water pots, drinking-water conch shells, drinking-water bowls, in the fire hall charcoal, frying pans, firewood and so on - thus having built everything that leads to the benefit of those gone forth, having carved the letters on the wall of the hermitage "Whoever wishes to go forth, let them take these requisites and go forth," when the young god Vissakamma had gone to the heavenly world itself, the wise Sumedha, looking along the foot of the Himalaya mountain following the mountain grottoes for a comfortable place suitable for his own dwelling, having seen at a river bend a delightful hermitage created by Vissakamma, given by Sakka, having gone to the end of the walking path, not seeing any footprint, having thought "Surely those gone forth, having sought almsfood in a neighbouring village, wearied in appearance, having come, having entered the hermitage, will be seated," having waited a little, thinking "They tarry exceedingly; I shall find out," having opened the door of the hermitage hut, having entered inside, looking here and there, having read the letters on the great wall, thinking "These are allowable requisites for me; having taken these, I shall go forth," he abandoned the suit of clothes worn and wrapped by himself. Therefore he said "I abandoned the cloth there." Having thus entered, I, Sāriputta, abandoned the cloth in that hermitage.

"Possessed of nine faults" explains that in abandoning the cloth, having seen nine faults, he abandoned it. For those who have gone forth in the going forth of a hermit, nine faults are present in the cloth. Among these, the state of being very costly is one fault; the state of arising through dependence on others is one; the state of quickly becoming soiled through use is one. For when soiled it must be washed and dyed. The state of wearing out through use is one. For when worn out, a mend or a patch must be made. The state of being difficult to obtain when seeking again is one; the state of being unsuitable for the going forth of a hermit is one; the state of being common to enemies is one. For it must be guarded so that enemies do not seize it. The state of being a basis for adornment for one who uses it is one; the state of being a burden on the shoulder and a cause of great desire for one who carries it about is one.

"I put on a bark garment" means then I, Sāriputta, having seen these nine faults, having abandoned the cloth, put on a bark garment; the meaning is one takes up a bark garment made by splitting muñja grass into splinter after splinter and tying it together, for the purpose of wearing as a lower and upper garment.

"Possessed of twelve virtues" means endowed with twelve benefits. For in the bark garment there are twelve benefits - It is of little value, beautiful, and allowable - this is the first benefit for now; it is possible to make with one's own hands - this is the second; through use it becomes soiled slowly, and even when being washed there is no delay - this is the third; the absence of needing to be sewn even when worn out through use is the fourth; the state of being easy to make for one seeking again is the fifth; the state of being suitable for the going forth of a hermit is the sixth; the state of being of no use to enemies is the seventh; the absence of being a basis for adornment for one who uses it is the eighth; the state of being light in wearing is the ninth; the state of fewness of wishes regarding the robe requisite is the tenth; the state of being righteous and blameless through the arising of bark is the eleventh; the state of being without concern even when the bark garment is lost is the twelfth.

"I abandoned the leaf-hut, filled with eight faults." How did he abandon it? It is said that he, having taken off the excellent suit of clothes, having taken a red bark garment hung on the bamboo pole for robes, resembling a garland of anoja flowers, having put it on, having wrapped another golden-coloured bark garment over it, having placed over one shoulder a cheetah-skin leather with bristles resembling a spread of punnāga flowers, having put on the coil of matted hair, having inserted a hardwood needle together with the topknot for the purpose of making it motionless, having placed a coral-coloured water-jug in a pingo-basket resembling a net of pearls, having taken a carrying pole bent in three places, having hung on one end of the carrying pole the water-jug, on the other end a hook, a hand-basket, a tripod, small sticks and so on, having placed the carrying pole on his shoulder, having taken a walking staff in his right hand, having come out from the hermitage, walking up and down again and again on the great walking path of sixty cubits, having looked at his own appearance - "My wish has reached its summit; how splendid indeed is my going forth; this going forth, praised and extolled by all wise men such as Buddhas, Individually Enlightened Ones and so on, is called going forth; the bondage of the household life has been abandoned by me; I have gone forth into renunciation; the highest going forth has been obtained by me; I shall practise the ascetic duty; I shall obtain the happiness of the path and its fruition" - with effort arisen, having lowered the carrying pole, seated on the mung-bean-coloured stone slab in the middle of the walking path like a golden image, having spent the daytime, in the afternoon having entered the hermitage, lying down beside the split-bamboo bed on the wooden bed-spread, having let the body become refreshed, having awoken at the strong break of dawn, he reflected upon his own coming - "I, having seen the danger in the household life, having abandoned immeasurable wealth and endless fame, having entered the forest, having become a seeker of renunciation, went forth. From now on henceforth it is not fitting to conduct oneself in heedlessness.

For one who, having abandoned solitude, wanders about, the flies of wrong applied thought devour him. Now it is fitting for me to cultivate seclusion. For I, having seen the household life as an impediment, have departed. And this agreeable hermitage, the ground plastered with the colour of ripe wood-apple fruit, the white walls of silver colour, the leaf-roof of pigeon-foot colour, the split-bamboo bed of the colour of variegated bed-coverings, a comfortable dwelling place to live in - my household success does not appear to be more than this" - examining the faults of the hermitage, he saw eight faults.

For in the use of a hermitage there are eight dangers - The state of having to seek its construction by gathering building materials with great effort is one danger; the state of constant watchfulness because of having to replace grass, leaves, and clay again and again when they have fallen is the second; a lodging indeed reaches an elder, and for one being evicted at an improper time there is no unified focus of mind - the state of being subject to eviction is the third; the state of making the body delicate through the impact of cold and heat is the fourth; the state of concealing blame because whatever evil can be done by one who has entered a house is the fifth; the state of making it a possession thinking "mine" is the sixth; the existence of a house is indeed dwelling with a companion - this is the seventh; the state of being shared by many because of being common to lice, centipedes, house lizards and so on is the eighth. Thus, having seen these eight dangers, the Great Being abandoned the hermitage. Therefore he said "I abandoned the leaf-hut, filled with eight faults."

"I approached a tree-root, possessed of ten virtues" - having rejected a roof, he says "I have approached a tree-root endowed with ten virtues." Here these are the ten virtues - The state of requiring little effort is one virtue; for there is only the mere approaching there. The state of requiring no maintenance is the second; for whether swept or unswept, it is comfortable for use. The state of not being subject to eviction is the third; it does not conceal blame. For one doing evil there feels ashamed - the state of not concealing blame is the fourth. Like dwelling in the open air, it does not make the body rigid - the state of not making the body rigid is the fifth. The absence of making it a possession is the sixth. The rejection of attachment to a house is the seventh. The absence of having to remove others, as in a house shared by many, saying "I shall look after it; get out!" is the eighth. The state of having rapture for one dwelling there is the ninth. The state of being without concern because of the easy availability of a tree-root lodging wherever one goes is the tenth - having seen these ten virtues, he says "I have approached a tree-root."

Having considered these many reasons, the Great Being on the following day entered the village for alms. Then when he arrived at the village, the people gave him almsfood with great endeavour. He, having finished the meal duty, having come to the hermitage, having sat down, thought: "I have not gone forth thinking 'I do not obtain food.' Smooth food indeed increases the intoxication of conceit and the intoxication of manhood. And there is no end to suffering rooted in food. What if I were to abandon food produced from sown and planted grain and become one who feeds on fallen fruit." He, from then on, having done so, striving and endeavouring, within seven days itself, produced the eight attainments and the five direct knowledges. Therefore it was said -

Thus, having attained the power of direct knowledge, while the hermit Sumedha was spending his time in the happiness of attainment, a Teacher named Dīpaṅkara arose in the world. At his conception, birth, enlightenment, and setting in motion of the wheel of the Teaching, the entire ten-thousand-fold world system trembled, quaked, and shook violently, made a great uproar, and thirty-two advanced signs appeared. The hermit Sumedha, spending his time in the happiness of attainment, neither heard that sound nor saw those signs. Therefore it was said -

At that time, Dīpaṅkara, the Possessor of the Ten Powers, surrounded by four hundred thousand who had eliminated the mental corruptions, wandering on a journey gradually, having reached a city named Ramma, was dwelling at the Sudassana Great Monastery. The inhabitants of the city of Ramma, having heard "Dīpaṅkara, it is said, the lord of ascetics, having attained the supreme highest enlightenment, the one who had set in motion the excellent wheel of the Teaching, wandering on a journey gradually, having reached the city of Ramma, is dwelling at the Sudassana Great Monastery," having caused ghee, butter, and other medicines and cloth coverings to be taken, with scents, garlands, and so on in their hands, slanting towards the Buddha, slanting towards the Teaching, slanting towards the Community, sloping towards them, inclining towards them, having approached the Teacher, having paid homage, having venerated with scents, garlands, and so on, having sat down to one side, having heard the teaching of the Teaching, having invited him for the morrow, rose from their seats and departed.

They, on the following day, having prepared a great gift, having adorned the city, while adorning the road for the coming of the One of Ten Powers, having thrown soil into places broken by water, having made the ground surface level, they scatter sand the colour of silver plate, they scatter parched grain and flowers, they raise flags and banners with cloths of various colours, and they set up plantain trees and rows of full pitchers. At that time, the hermit Sumedha, having risen up from his own hermitage, going through space above those people, having seen those people full of mirth, thinking "What indeed is the reason?" having descended from space, standing to one side, asked the people - "Hey, for whom are you adorning this road?" Therefore it was said -

The people said "Venerable Sumedha, you do not know; Dīpaṅkara, the Possessor of the Ten Powers, having attained the perfect enlightenment, the one who had set in motion the excellent wheel of the Teaching, wandering on a journey, having reached our city, is dwelling at the Sudassana great monastery. We invited that Blessed One; we are decorating this road of arrival for the Buddha, the Blessed One." The hermit Sumedha thought - "Even the mere sound 'Buddha' is rare in the world, how much more the arising of a Buddha; it is fitting for me too, together with these people, to decorate the road for the Possessor of the Ten Powers." He said to those people - "If, sirs, you are decorating this road for the Buddha, give me too one place; I too will decorate the road together with you." They, having accepted saying "Good," knowing "The hermit Sumedha possesses supernormal power," having observed a place broken by water, "You decorate this place" - they gave. Sumedha, having taken up rapture with the Buddha as object, thought "I am able to decorate this place by supernormal power; thus decorated, however, it will not satisfy my mind; today it is fitting for me to perform bodily service" - having brought soil, he threw it into that area.

While that area was not yet decorated for him, Dīpaṅkara, the Possessor of the Ten Powers, surrounded by four hundred thousand of great power, possessing the six higher knowledges, who had eliminated the mental corruptions, while the deities were venerating with divine scents, garlands, and so on, while divine songs were proceeding, while humans were venerating with human scents and garlands and so on, with boundless Buddha's grace, rousing himself like a lion on a slab of red arsenic, set out upon that decorated and prepared road. The hermit Sumedha, having opened his eyes, having looked at the body of the Possessor of the Ten Powers coming along the decorated road - adorned with the thirty-two marks of a great man, beautified by the eighty minor features, surrounded by the fathom-wide halo, emitting the six-coloured compact Buddha rays like various lightning creepers on a jewel-coloured sky, in intertwining clusters and in pairs upon pairs - a body that had attained the highest beauty - "Today it is fitting for me to make the relinquishment of life for the Possessor of the Ten Powers; let not the Blessed One step on the mud; rather, as if stepping on a bridge of jewelled planks, together with four hundred thousand who have eliminated the mental corruptions, let him go treading upon my back; that will be for my welfare and happiness for a long time" - having loosened his hair, having spread out the cheetah-skin, the matted hair, the bark garments on the dark-coloured mud, he lay down on the surface of the mud like a bridge of jewelled planks. Therefore it was said -

He, while lying on the surface of the mud, again having opened his eyes, seeing the splendour of the Buddha Dīpaṅkara the Possessor of the Ten Powers, thought thus - "If I wished, having burnt all mental defilements, having become the most junior member of the Community, I could enter the delightful city. But there is no need for me to burn the defilements in an unknown guise for the attainment of Nibbāna. What if I, like Dīpaṅkara the Possessor of the Ten Powers, having attained the supreme highest enlightenment, having embarked the great multitude upon the boat of the Dhamma, having helped them cross over the ocean of wandering in the round of rebirths, were afterwards to attain final nibbāna - this is befitting for me." Thereupon, having combined the eight qualities, having made the resolution for Buddhahood, he lay down. Therefore it was said -

But since for one aspiring to the state of a Buddha -

For indeed, only for one standing in the state of human existence and aspiring to the state of a Buddha does the aspiration succeed; the aspiration of a serpent or a supaṇṇa or a deity does not succeed. Even in the state of human existence, the aspiration succeeds only for one standing in the male gender, not for a woman or for eunuchs, neuters, or hermaphrodites. Even for a man, the aspiration succeeds only for one accomplished in the cause for the attainment of arahantship in that individual existence, not for the other. Even for one accomplished in the cause, the aspiration succeeds only for one aspiring in the presence of a living Buddha; for one aspiring near a shrine or at the foot of a Bodhi tree when the Buddha has attained final Nibbāna, it does not succeed. Even for one aspiring in the presence of Buddhas, it succeeds only for one standing in the mark of going forth, not for one standing in the mark of a layman. Even for one gone forth, it succeeds only for one who has obtained the five direct knowledges and the eight meditative attainments, not for one devoid of this achievement of qualities. Even for one accomplished in qualities, it succeeds only for one by whom his own life has been given up for the Buddhas - for him alone, accomplished in aspiration by this aspiration, it succeeds, not for the other. Even for one accomplished in aspiration, it succeeds only for one who has great desire and endeavour and effort and search for the sake of the practices bringing about Buddhahood, not for the other.

Herein this is a simile for the greatness of desire - For if it were thus: "Whoever is able to cross over the entire interior of the world-circle become one mass of water by the strength of his own arms and go to the far shore, he attains the state of a Buddha. Or else whoever is able to go to the far shore on foot, having removed and crushed the entire interior of the world-circle covered with bamboo thickets, he attains the state of a Buddha. Or else whoever is able to go to the far shore on foot, treading upon the entire interior of the world-circle continuously strewn with spear-points, having beaten the spears upright, he attains the state of a Buddha. Or else whoever is able to go to the far shore, trampling with his feet the entire interior of the world-circle filled with flameless glowing embers, he attains the state of a Buddha." Whoever does not imagine even one of these to be difficult for oneself, "I shall cross over or go to the far shore even of this" - whoever is thus endowed with such great desire and endeavour and effort and search, for him the aspiration succeeds, not for the other. Now the hermit Sumedha, having combined these eight qualities, having made the resolution for Buddhahood, lay down.

The Blessed One Dīpaṅkara too, having come and stood at the head-end of the hermit Sumedha, as if opening a jewelled lion-lattice window, having opened his eyes endowed with the beauty of five colours, having seen the hermit Sumedha lying on the surface of the mud, reflecting "This hermit, having made a resolution for the state of a Buddha, has lain down; will this one's aspiration succeed, or not?" having sent forth the knowledge of future events and considering, having known "Having passed beyond four incalculable periods exceeding a hundred thousand cosmic cycles from now, he will become a Buddha named Gotama," while standing right there, he declared in the midst of the assembly - "Do you see this ascetic of lofty austerity lying on the surface of the mud?" "Yes, venerable sir." "This one, having made a resolution for the state of a Buddha, has lain down; this one's aspiration will succeed. At the summit of four incalculable periods exceeding a hundred thousand cosmic cycles from now, he will become a Buddha named Gotama. And in that individual existence, a city named Kapilavatthu will be his abode; a queen named Māyā will be his mother; a king named Suddhodana will be his father; an elder named Upatissa will be his chief disciple; one named Kolita will be his second disciple; one named Ānanda will be his attendant; an elder nun named Khemā will be his chief female disciple; an elder nun named Uppalavaṇṇā will be his second female disciple. With mature knowledge, having made the great renunciation, having striven in the great striving, having received milk-rice at the foot of a banyan tree, having consumed it on the bank of the Nerañjarā, having ascended the ground of enlightenment, he will fully awaken at the foot of the sacred fig tree." Therefore it was said -

The hermit Sumedha was filled with pleasure thinking "My aspiration, it is said, will succeed." The great multitude, having heard the word of the One Possessed of the Ten Powers Dīpaṅkara, "The ascetic Sumedha is indeed a Buddha-seed, a sprout of a Buddha" - was full of mirth. And this occurred to them: "Just as a man crossing a river, being unable to cross over by a straight ford, crosses over by a lower ford, just so we too, not obtaining the path and fruit in the Dispensation of the One Possessed of the Ten Powers Dīpaṅkara, in the future, when you become a Buddha, then in your presence may we be able to realise the path and fruit" - they established the aspiration. The One Possessed of the Ten Powers Dīpaṅkara too, having praised the Bodhisatta, having venerated him with eight handfuls of flowers, having circumambulated him, departed; they too, numbering four hundred thousand, who had eliminated the mental corruptions, having venerated the Bodhisatta with perfumes and garlands, having circumambulated him, departed. But the gods and humans, having venerated in the same way, having paid homage, departed.

The Bodhisatta, when all had departed, having risen from the lying place, sat down folding his legs crosswise on the top of the heap of flowers, thinking "I shall investigate the perfections." When the Bodhisatta had thus sat down, the deities of the entire ten-thousand world-circles, having assembled, having given applause, said "Noble hermit Sumedha, when the Bodhisattas of old sat down folding their legs crosswise thinking 'We shall investigate the perfections,' whatever advanced signs appear, all of those have become manifest today. Without doubt you will become a Buddha. We too know this: 'For whomever these signs appear, he certainly becomes a Buddha.' You, having made your energy firm, exert yourself" - they praised the Bodhisatta with praises of various kinds. Therefore it was said -

The Bodhisatta, having heard the word of the One Possessed of the Ten Powers Dīpaṅkara and of the deities of the ten-thousand world-circles, having become exceedingly inspired with enthusiasm arisen, thought "The Buddhas are of unfailing speech, there is no alteration in the word of the Buddhas. For just as the falling of a clod of earth thrown into the sky is certain, death for one who is born is certain, the rising of the sun when dawn breaks, the roaring of a lion gone forth from its dwelling place, the laying down of the burden for a woman heavy with child - these are certain and inevitable, just so the word of the Buddhas is certainly everlasting and unfailing. Surely I will become a Buddha." Therefore it was said -

He, having made the determination thus "I shall certainly become a Buddha," in order to consider the qualities that bring about Buddhahood - "Where indeed are the qualities that bring about Buddhahood - are they above, or below, in the directions, or in the intermediate directions?" - thus, searching the entire element of phenomena in due order, having seen the first perfection of giving, practised and cultivated by the Bodhisattas of old, he exhorted himself thus - "Wise Sumedha, you should henceforth fulfil the first perfection of giving. For just as a water-pot turned upside down discharges water entirely without remainder and does not bring it back, just so, without regard for wealth or fame or sons or wife or major and minor limbs, giving to the beggars who have arrived all that they wish and desire entirely without remainder, having sat down at the foot of the Bodhi tree, you will become a Buddha." Thus he made firm and determined the first perfection of giving. Therefore it was said -

Then, as he reflected further "One should not be content with just this much of the practices bringing about Buddhahood," having seen the second perfection of morality, this occurred to him - "Wise Sumedha, you should henceforth fulfil the perfection of morality too. Just as the yak deer, without regard for its life, guards only its tail hair, just so you too, henceforth, without regard for your life, guarding only morality, you will become a Buddha." Thus he made firm and determined the second perfection of morality. Therefore it was said -

Then, as he reflected further "One should not be content with just this much of the practices bringing about Buddhahood," having seen the third perfection of renunciation, this occurred to him: "Wise Sumedha, you should henceforth fulfil the perfection of renunciation also. Just as a man dwelling for a long time in a prison does not develop affection there, but rather becomes dissatisfied and wishes to depart, just so you too, having regarded all existences as similar to a prison, dissatisfied with all existences, wishing to be freed, having become inclined towards renunciation, thus you will become a Buddha." Thus he made firm and determined the third perfection of renunciation. Therefore it was said -

Then, as he reflected further "One should not be content with just this much of the practices bringing about Buddhahood," having seen the fourth perfection of wisdom, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of wisdom also. Without avoiding anyone among the low, middle, and superior, having approached all wise persons, you should ask a question. Just as an alms-gathering monk, without avoiding any among the families beginning with the low, walking for almsfood in succession, quickly obtains sustenance, just so you too, having approached all wise persons, asking a question, you will become a Buddha" - having made firm the fourth perfection of wisdom, he determined upon it. Therefore it was said -

Then, as he reflected further "One should not be content with just this much of the practices bringing about Buddhahood," having seen the fifth perfection of energy, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of energy also. Just as a lion, the king of beasts, is of firm energy in all postures, so you too, being of firm energy and unwavering energy in all postures in all existences, will become a Buddha" - having made firm the fifth perfection of energy, he determined upon it. Therefore it was said -

Then, as he reflected further "one should not be content with just this much of the practices bringing about Buddhahood," having seen the sixth perfection of patience, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of patience also. You should be patient whether in honour or in dishonour. Just as on the earth, by name, they cast down what is pure and what is impure, yet the earth does not make affection or aversion on that account, it is patient, it endures, it just accepts - just so you too, being patient with honour and dishonour, will become a Buddha." Thus he firmly determined the sixth perfection of patience. Therefore it was said -

Then, as he reflected further "one should not be content with just this much of the practices bringing about Buddhahood," having seen the seventh perfection of truthfulness, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of truthfulness also. Even if a thunderbolt were falling on your head, do not commit a conscious lie for the sake of wealth and so on, through the influence of desire and so on. For just as the healing star, by name, does not in all seasons abandon its own course and go by another path, but goes only by its own path, just so you too, not committing lying, having abandoned truth, will become a Buddha" - thus he firmly determined the seventh perfection of truthfulness. Therefore it was said -

Then, as he reflected further, "One should not be endowed with only this much of the practices bringing about Buddhahood," having seen the eighth perfection of determination, this occurred to him - "Wise Sumedha, you from now on should fulfil the perfection of determination too. Whatever you determine, in that determination you should be motionless. For just as a mountain, even when struck by winds in all directions, does not tremble, does not shake, but remains in its own place, just so you too, being motionless in your own determination, will become a Buddha" - thus he made firm and determined upon the eighth perfection of determination. Therefore it was said -

Then, as he reflected further, "One should not be endowed with only this much of the practices bringing about Buddhahood," having seen the ninth perfection of friendliness, this occurred to him - "Wise Sumedha, you from now on should fulfil the ninth perfection of friendliness too. Towards those who are harmful and those who are helpful, you should be of one mind. For just as water pervades both evil people and good people alike, making coolness equally, just so you too, being of one mind with a mind of friendliness towards all beings, will become a Buddha" - thus he made firm and determined upon the ninth perfection of friendliness. Therefore it was said -

Then, as he was reflecting further "one should not be content with just this many qualities that make a Buddha," having seen the tenth perfection of equanimity, this occurred to him - "Sumedha, wise one, you, from now onwards, should fulfil the perfection of equanimity too. In happiness and in suffering you should be just impartial. For just as the earth, by name, when what is pure and what is impure is thrown upon it, is just impartial, just so you too, being just impartial in happiness and suffering, will become a Buddha." Thus, having made firm the tenth perfection of equanimity, he determined upon it. Therefore it was said -

Then he thought - "In this world, the qualities that ripen enlightenment, the practices bringing about Buddhahood, to be fulfilled by Bodhisattas, are just this many; apart from the ten perfections, there are no others. These ten perfections too are not above in space, nor below in the earth, nor in the eastern and other directions; but they are established within my own heart." Thus, having seen their state of being established in the heart, having made all of them firm and having determined upon them, meditating again and again, he meditates in forward and reverse order; having taken the end, he reaches the beginning; having taken the beginning, he places it at the end; having taken the middle, he brings it to conclusion on both sides; having taken both extremities, he brings it to conclusion in the middle. The relinquishment of external possessions is called the perfection of giving; the relinquishment of limbs is called the secondary perfection of giving; the relinquishment of life is called the ultimate perfection of giving - thus ten perfections, ten secondary perfections, ten ultimate perfections, as if turning an oil-press, as if making Great Meru the churning-stick and churning the world-encircling great ocean, he meditated. As he was thus meditating on the ten perfections, by the power of the Teaching, this great earth, two hundred thousand yojanas thick plus forty thousand, like a bundle of reeds trodden upon by an elephant, like a sugar-cane mill being pressed, crying out with a great uproar, trembled, quaked, and shook violently; it revolved like a potter's wheel and like an oil-press wheel. Therefore it was said -

As the great earth was trembling, the inhabitants of Ramma city, being unable to remain standing, fainted again and again and fell down like great sal trees struck by the winds at the end of an age; pots and other potter's vessels, rolling about, striking against each other, were crushed to bits. The great multitude, frightened and trembling, having approached the Teacher, said: "What indeed, Blessed One, is this a serpent disturbance, or a disturbance of one among the spirits, demons, or deities? For we do not know this. But further, all this great multitude is troubled. What indeed, will there be evil for this world, or good? Tell us this reason." Then the Teacher, having heard their talk, said: "Do not fear, do not worry, there is no danger for you from this source. He whom I have today declared, 'The wise Sumedha will in the future become a Buddha named Gotama,' he is meditating on the ten perfections. As he meditates on the ten perfections and investigates, by the power of the Dhamma, the entire ten-thousand-fold world system trembles and resounds all at once." Therefore it was said -

The great multitude, having heard the word of the Tathāgata, full of mirth, having taken garlands, scents, and cosmetics, having gone out from Ramma city, having approached the Bodhisatta, having venerated him with garlands and so on, having paid homage, having circumambulated, entered Ramma city itself. The Bodhisatta too, having meditated on the ten perfections, having made energy firm, having determined, arose from the seat where he was sitting. Therefore it was said -

Then the deities of the entire ten-thousandfold world-circle, having assembled, having venerated the Bodhisatta rising from his seat with divine garlands and scents, having paid homage, said: "Noble Sumedha the ascetic, today by you at the feet of Dīpaṅkara, the One Possessed of the Ten Powers, a great aspiration has been aspired to. May that succeed for you without obstacle. May there be neither fear nor trepidation for you. May not even the slightest disease arise in your body. Having quickly fulfilled the perfections, penetrate the perfect enlightenment. Just as trees that produce flowers and produce fruit bloom and bear fruit at the right time, just so may you too, not exceeding the time, quickly experience the highest enlightenment" - such praises and blessings they uttered. Having thus uttered them, they went each to their own celestial abode. The Bodhisatta too, praised by the deities, having made energy firm, determining "I, having fulfilled the ten perfections, will become a Buddha at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles," having risen up into the sky, went to the Himalayas. Therefore it was said -

The Sumedha treatise is finished.

The dwellers of Ramma city too, having entered the city, gave a great gift to the Community of monks headed by the Buddha. The Teacher, having taught them the Teaching, having established the public in the refuges and so on, having departed from Ramma city, and beyond that too, remaining as long as life lasted, having performed all the duties of a Buddha, in due course he attained final Nibbāna through the Nibbāna element without residue of clinging. Therein, what should be said, all that should be understood in the very manner stated in the Buddhavaṃsa. For it is said there -

In the period after the Blessed One Dīpaṅkara, having passed beyond one incalculable period, a Teacher named Koṇḍañña arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores, at the second a thousand crores, at the third ninety crores. At that time the Bodhisatta, having become a universal monarch named Vijitāvī, gave a great gift to the Community of monks headed by the Buddha numbering a hundred thousand crores. The Teacher, having declared the Bodhisatta "You will be a Buddha," taught the Teaching. He, having heard the Teacher's talk on the Teaching, having handed over the kingdom, went forth. He, having learnt the three Canons, having produced the eight attainments and the five direct knowledges, not having fallen away from meditative absorption, was reborn in the Brahma world. The Buddha Koṇḍañña's city was named Rammavatī, the warrior named Sunanda was his father, the queen named Sujātā was his mother, Bhadda and Subhadda were the two chief disciples, Anuruddha by name was the attendant, Tissā and Upatissā were the two chief female disciples, the Sālakalyāṇī was the Bodhi tree, his body was eighty-eight cubits in height, and his life-span was a hundred thousand years.

In the period after him, having passed beyond one incalculable period, in one and the same cosmic cycle four Buddhas arose - Maṅgala, Sumana, Revata, and Sobhita. The Blessed One Maṅgala had three assemblies. Among those, at the first assembly there were a hundred thousand crores of monks, at the second a thousand crores, at the third ninety crores. His half-brother, it is said, a prince named Ānanda, together with an assembly numbering ninety crores, went to the Teacher's presence for the purpose of hearing the Teaching. The Teacher gave him a progressive discourse; he, together with the assembly, attained arahantship together with the analytical knowledges. The Teacher, looking at the former conduct of those sons of good family, having seen the decisive support for bowls and robes created by supernormal power, having stretched out his right hand, said "Come, monks." All, at that very moment, bearing bowls and robes created by supernormal power, having become accomplished in deportment like elder monks of sixty rains retreats, having paid homage to the Teacher, surrounded him. This was his third assembly of disciples.

But just as for other Buddhas the bodily radiance was only eighty cubits in extent all around, it was not so for him. But that Blessed One's bodily radiance, having constantly pervaded the ten-thousandfold world system, stood. Trees, earth, mountains, oceans and so on, at least including small pots and so on, were as if enveloped in golden slabs. But his life-span was ninety thousand years. For so long a time the moon, sun and so on were not able to shine with their own radiance; the distinction of night and day was not apparent. Just as by day with the light of the sun, beings constantly went about by the light of the Buddha alone. By means of flowers blooming in the evening and by means of crying birds and so on in the morning, the world discerned the distinction of night and day.

But is this power not present for other Buddhas? No, it is not that there is not. For they too, if wishing, could pervade the ten-thousandfold world system or even more with their radiance. But for the Blessed One Maṅgala, by the power of his former aspiration, the bodily radiance, like the fathom-wide radiance of others, having constantly pervaded the ten-thousandfold world system, stood. It is said that he, during the time of practising the conduct of a Bodhisatta, established in an individual existence similar to Vessantara, together with his sons and wife, dwelt on a mountain similar to Mount Vaṅka. Then a demon named Kharadāṭhika, having heard of the great man's disposition for giving, having approached in the appearance of a brahmin, requested the Great Being for the two children. The Great Being, saying "I give the little sons to the brahmin," joyful and delighted, causing the earth bounded by water to tremble, gave both children. The demon, having stood leaning against the railing board at the end of the walking path, while the Great Being was watching, ate the two children as if they were a bunch of roots. For the great man, having looked at the demon, even having seen his mouth belching forth a stream of blood like a flame of fire when his mouth was just opened, not even a hair-tip's worth of displeasure arose. But as he was thinking "Well given indeed is my gift," great joy and pleasure arose in his body. He made the aspiration "As an outcome of this, in the future, in this very manner, may rays emanate." In dependence on that aspiration of his, when he had become a Buddha, rays having emanated from his body pervaded that much space.

There is also another former conduct of his. It is said that during the time of the Bodhisatta, having seen the shrine of a certain Buddha, thinking "It is fitting for me to give up my life for this Buddha," having had his entire body wrapped in the manner of wrapping a stick-lamp, having filled a golden bowl worth a hundred thousand, with a bud-sized knob, with ghee, having lit a thousand wicks therein, having taken it upon his head, having had his entire body set ablaze, circumambulating the shrine, he spent the entire night. Thus, even though striving until the break of dawn, not even a pore's worth of heat was felt by him. It was as if he had entered the interior of a lotus. For the Teaching indeed protects one who protects oneself. Therefore the Blessed One said -

As an outcome of this action too, the bodily radiance of that Blessed One, having pervaded the ten-thousandfold world system, stood.

At that time our Bodhisatta, having been a brahmin named Suruci, thinking "I shall invite the Teacher," having approached, having heard the sweet talk on the Teaching, said "Tomorrow accept almsfood from me, venerable sir." "Brahmin, how many monks do you need?" "But how many, venerable sir, are your retinue monks?" he said. At that time, however, it was just the first assembly of the Teacher; therefore he said "A hundred thousand koṭis." "Venerable sir, please accept almsfood from me together with all of them." The Teacher accepted. The brahmin, having invited for the morrow, while going home, thought - "I am able to give rice gruel, food, cloth and so on to so many monks, but how will there be a place for sitting?"

That thought of his generated heat in the Paṇḍukambala stone seat of the king of gods, who was standing at the summit of eighty-four thousand yojanas. Sakka, looking around with the divine eye thinking "Who now wishes to dislodge me from this position?" having seen the great man, having thought "A brahmin named Suruci, having invited the Community of monks headed by the Buddha, has considered the purpose of a place for sitting; it is fitting for me too to go there and take a share of merit," having created the appearance of a carpenter, with an adze and hatchet in hand, appeared before the great man. He said "Is there indeed any work to be done for wages for anyone?" The great man, having seen him, said "What work will you do?" "There is no craft that I do not know; whether a house or a pavilion, whoever has whatever built, I know how to build that for him." "If so, there is work for me." "What, sir?" "For tomorrow, a hundred thousand koṭis of monks have been invited by me; will you build a sitting pavilion for them?" "I would indeed build it, if you will be able to give me wages." "I shall be able, dear son." "Very well, I shall do it," and having gone, he looked at a certain spot. The spot, measuring twelve or thirteen yojanas, was level like a kasiṇa disc. He, having thought "Let a pavilion made of the seven precious things arise in this much space," looked. At that very moment, having broken through the earth, a pavilion arose. On its golden pillars there were silver capitals, on the silver ones golden ones, on the jewelled pillars coral ones, on the coral pillars jewelled ones, on those made of the seven precious things there were capitals made of the seven precious things. Then he looked, thinking "Let nets of tinkling bells hang in the spaces between the pavilion." Together with the very looking, nets of tinkling bells hung down; when stirred by a gentle wind, a sweet sound emanated from them as if from a five-part musical ensemble; it was as if it were the time of a celestial concert taking place. He thought "Let strings of scented garlands and strings of flower garlands hang in the spaces between." The strings hung down. He thought "Let seats and stands for monks numbering a hundred thousand koṭis arise, having broken through the earth," and at that very moment they arose. He thought "Let one water jar each arise in each corner," and water jars arose.

Having constructed that much, having gone to the brahmin's presence, he said "Come, sir, having looked at your pavilion, give me my wages." The great man, having gone, looked at the pavilion. Even as he was looking, his entire body was continuously pervaded with fivefold rapture. Then, as he was looking at the pavilion, this occurred to him - "This pavilion was not made by a human being; but surely, on account of my disposition and my virtue, Sakka's abode became hot. Therefore this pavilion will have been caused to be built by Sakka, the king of gods." He thought "It is not proper for me to give a gift in such a pavilion for just one day; I shall give for seven days." For external giving, however much it may be, is unable to produce satisfaction in Bodhisattas; but when, having cut off the adorned head, having plucked out the anointed eyes, or having torn out the flesh of the heart, a gift is given, then for Bodhisattas there is what is called satisfaction in dependence on generosity. For even for our Bodhisatta, in the Sivi Jātaka, having distributed five hundred thousand coins daily, giving gifts at the four gates and in the middle of the city, that gift was unable to produce the satisfaction of generosity. But when Sakka, the king of gods, having come in the appearance of a brahmin, requested his eyes, then, even as he was giving them having plucked them out, joy arose; not even to the extent of a hair-tip did his mind undergo alteration. Thus, in dependence on giving, there is no satisfaction for Bodhisattas. Therefore that great man too, having thought "It is fitting for me to give a gift for seven days to monks numbering a hundred thousand koṭis," having caused the Community of monks headed by the Buddha to sit down in that pavilion, gave for seven days a gift called gavapāna. Gavapāna means food prepared by filling very large jars with milk, placing them on ovens, and when the milk is thickly boiled, throwing in a few rice-grains, and preparing it with ripe honey, sugar powder, and ghee. But humans alone were not able to serve the food. Even gods, alternating one between each, served the food. Even the place measuring twelve or thirteen yojanas was not sufficient to accommodate the monks. But those monks sat down by their own power. On the final day, having had the bowls of all the monks washed, having filled them with ghee, butter, honey, molasses, and so on for the purpose of medicine, he gave them together with the three robes. The robe-cloths received by the most junior monk of the Community were worth a hundred thousand each.

The Teacher, while giving the thanksgiving, reflecting "This person gave such a great gift, who indeed will he become?" having seen "In the future, at the summit of two incalculable periods exceeding a hundred thousand cosmic cycles, he will become a Buddha named Gotama," having addressed the great man, he declared "You, having passed beyond such a period of time, will become a Buddha named Gotama." The great man, having heard the declaration, having thought "I indeed shall become a Buddha, what need have I of the household life? I shall go forth," having abandoned such success like a lump of spittle, having gone forth in the presence of the Teacher, having learnt the word of the Buddha, having produced the direct knowledges and the meditative attainments, at the end of his life span he was reborn in the Brahma world.

Now the Blessed One Maṅgala's city was named Uttara, his father too was a warrior named Uttara, his mother too was a queen named Uttarā, Sudeva and Dhammasena were the two chief disciples, Pālita by name was the attendant, Sīvalī and Asokā were the two chief female disciples, the iron-wood tree was the Bodhi tree, and his body was eighty-eight cubits in height. Having remained for ninety thousand years, but when that Blessed One had attained final Nibbāna, all at once ten thousand world-systems were enveloped in complete darkness. In all the world-systems there was great crying and lamentation among human beings.

Thus, having made the ten-thousandfold world system dark, afterwards, when that Blessed One had attained final Nibbāna, a Teacher named Sumana arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second, on the Golden Mountain, ninety thousand crores, at the third, eighty thousand crores. At that time the Great Being was a king of serpents named Atula, of great supernormal power and great might. He, having heard "A Buddha has arisen," surrounded by a company of relatives, having departed from the serpent realm, having made an offering with divine musical instruments to that Blessed One who was attended by a hundred thousand crores of monks, having carried on a great giving, having given pairs of cloth to each one individually, he became established in the refuges. That Teacher too declared concerning him "In the future he will become a Buddha." That Blessed One's city was named Khema, his father was a king named Sudatta, his mother was named Sirimā, Saraṇa and Bhāvitatta were the two chief disciples, Udena by name was the attendant, Soṇā and Upasoṇā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was ninety cubits in height, and the life-span was ninety thousand years only.

Afterwards a Teacher named Revata arose. He too had three assemblies of disciples. At the first assembly there was no counting, at the second there were a hundred thousand crores of monks, and likewise at the third. At that time the Bodhisatta, having been a brahmin named Atideva, having heard the Teacher's teaching of the Teaching, having become established in the refuges, having placed joined palms on his head, having spoken praise of that Teacher's abandoning of mental defilements, he made an offering with his upper robe. He too declared concerning him "You will become a Buddha." Now that Blessed One's city was named Dhaññavatī, his father was a warrior named Vipula, his mother too was a queen named Vipulā, Varuṇa and Brahmadeva were the two chief disciples, Sambhava by name was the attendant, Bhaddā and Subhaddā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was eighty cubits in height, and the life span was sixty thousand years.

Afterwards a Teacher named Sobhita arose. He too had three assemblies of disciples. At the first assembly there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a brahmin named Ajita, having heard the Teacher's teaching of the Teaching, having become established in the refuges, gave a great gift to the community of monks headed by the Buddha. He too declared concerning him "You will become a Buddha." Now that Blessed One's city was named Sudhamma, his father too was a king named Sudhamma, his mother too was a queen named Sudhammā, Asama and Sunetta were the two chief disciples, Anoma by name was the attendant, Nakulā and Sujātā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was fifty-eight cubits in height, and the life-span was ninety thousand years.

Afterwards, having passed beyond one incalculable period, in just one cosmic cycle three Buddhas arose - Anomadassī, Paduma, and Nārada. The Blessed One Anomadassī had three assemblies of disciples. At the first assembly there were eight hundred thousand monks, at the second seven, at the third six. At that time the Bodhisatta was a certain demon general, of great supernormal power and great might, lord over many hundreds of thousands of crores of demons. He, having heard "A Buddha has arisen," having come, gave a great gift to the Community of monks headed by the Buddha. The Teacher too declared concerning him "In the future you will be a Buddha." Now the Blessed One Anomadassī's city was named Candavatī, his father was a king named Yasavā, his mother was named Yasodharā, Nisabha and Anoma were the two chief disciples, his attendant was named Varuṇa, Sundarī and Sumanā were the two chief female disciples, the Bodhi tree was an ajjuna tree, his body was fifty-eight cubits in height, and the life span was a hundred thousand years.

Afterwards a Teacher named Paduma arose. He too had three assemblies of devotees. At the first assembly there were a hundred thousand crores of monks, at the second three hundred thousand, at the third two hundred thousand monks dwelling in a great jungle thicket in a forest without villages. At that time, while the Tathāgata was dwelling in that jungle thicket, the Bodhisatta, having become a lion, having seen the Teacher who had attained the attainment of cessation, with a gladdened mind, having paid homage, having circumambulated, filled with joy and happiness, having roared the lion's roar three times, not having abandoned for seven days the rapture with the Buddha as object, having departed for his food resort with just joy and happiness, having made the relinquishment of life, stood attending upon him. The Teacher, after the elapse of seven days, having emerged from cessation, having looked at the lion, thought "Having gladdened his mind towards the Community of monks too, he will pay homage to the Community" - "Let the Community of monks come." The monks came at that very moment. The lion gladdened his mind towards the Community. The Teacher, having looked at his mind, declared "In the future you will be a Buddha." Now the Blessed One Paduma's city was named Campaka, his father was a king named Asama, his mother was a queen named Asamā, Sāla and Upasāla were the two chief disciples, his attendant was named Varuṇa, Rāmā and Surāmā were the two chief female disciples, the Bodhi tree was named the soṇa tree, his body was fifty-eight cubits in height, and the life span was a hundred thousand years.

Afterwards a Teacher named Nārada arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second ninety thousand crores, at the third eighty thousand crores. At that time the Bodhisatta, having gone forth in the going forth of sages, having become a master through practice in the five direct knowledges and the eight attainments, having given a great gift to the Community of monks headed by the Buddha, made an offering with red sandalwood. He too declared concerning him "In the future you will be a Buddha." That Blessed One's city was named Dhaññavatī, his father was a warrior named Sudeva, his mother was named Anomā, Saddasāla and Jitamitta were the two chief disciples, his attendant was named Vāseṭṭha, Uttarā and Phaggunī were the two chief female disciples, the Bodhi tree was named the great soṇa tree, his body was eighty-eight cubits in height, and the life span was ninety thousand years.

In the period after the Buddha Nārada, having passed beyond one incalculable period, at the summit of a hundred thousand cosmic cycles from now, in one cosmic cycle, one Buddha alone named Padumuttara arose. He too had three assemblies of disciples. At the first there were a hundred thousand crores of monks, at the second on Vebhāra mountain ninety thousand crores, at the third eighty thousand crores. Then the Bodhisatta, having been a great official named Jaṭila, gave a gift together with robes to the community of monks headed by the Buddha. He too declared concerning him "In the future you will be a Buddha." But in the time of the Blessed One Padumuttara there were no sectarians at all. All gods and humans went for refuge to the Buddha himself. His city was named Haṃsavatī, his father was a warrior named Ānanda, his mother was a queen named Sujātā, Devala and Sujāta were the two chief disciples, his attendant was named Sumana, Amitā and Asamā were the two chief female disciples, a salala tree was the Bodhi tree, his body was fifty-eight cubits in height, the radiance of his body extended twelve yojanas all around, and his life span was a hundred thousand years.

Afterwards, having passed beyond seventy thousand cosmic cycles, Sumedha and Sujāta - two Buddhas arose in one cosmic cycle. Sumedha too had three assemblies of disciples; at the first assembly in the city of Sudassana there were a hundred crores who had eliminated the mental corruptions, at the second ninety crores, at the third eighty crores. Then the Bodhisatta, having been a young man named Uttara, having given up the eighty crores of wealth that had been merely deposited and stored away, having given a great gift to the community of monks headed by the Buddha, having heard the Teaching, having become established in the refuges, having gone forth, he went forth. He too declared concerning him "In the future you will be a Buddha." The Blessed One Sumedha's city was named Sudassana, his father was a king named Sudatta, his mother too was named Sudattā, Saraṇa and Sabbakāma were the two chief disciples, his attendant was named Sāgara, Rāmā and Surāmā were the two chief female disciples, a great nīpa tree was the Bodhi tree, his body was eighty-eight cubits in height, and his life span was ninety thousand years.

Afterwards a Teacher named Sujāta arose. He too had three assemblies of disciples. At the first assembly there were sixty hundred thousand monks, at the second fifty, at the third forty. Then the Bodhisatta, having been a wheel-turning monarch, having heard "A Buddha has arisen," having approached, having heard the Teaching, having given the sovereignty of the four great continents together with the seven treasures to the community of monks headed by the Buddha, he went forth in the Teacher's presence. The inhabitants of the entire country, having taken up the national revenue, fulfilling the duties of monastery attendants, constantly gave a great gift to the community of monks headed by the Buddha. That Teacher too declared concerning him "In the future he will become a Buddha." That Blessed One's city was named Sumaṅgala, his father was a king named Uggata, his mother was named Pabhāvatī, Sudassana and Sudeva were the two chief disciples, his attendant was named Nārada, Nāgā and Nāgasamālā were the two chief female disciples, and a great bamboo tree was the Bodhi tree. It is said that with few fissures, with a compact trunk, with great branches spreading out above, it shone like a peacock's tail-fan. That Blessed One's body was fifty cubits in height, and his life span was ninety thousand years.

Afterwards, at the summit of eighteen hundred cosmic cycles from now, in one cosmic cycle, three Buddhas arose - Piyadassī, Atthadassī, and Dhammadassī. Piyadassī too had three assemblies of disciples. At the first there were a hundred thousand crores of monks, at the second ninety crores, at the third eighty crores. Then the Bodhisatta, having been a young man named Kassapa who had gone beyond the three Vedas, having heard the Teacher's teaching of the Teaching, having had a monastery for the Community built by the relinquishment of a hundred thousand crores of wealth, he became established in the refuges and in the precepts. Then the Teacher declared concerning him "After the passing of eighteen hundred cosmic cycles you will be a Buddha." That Blessed One's city was named Anoma, his father was a king named Sudinna, his mother was a queen named Candā, Pālita and Sabbadassī were the two chief disciples, his attendant was named Sobhita, Sujātā and Dhammadinnā were the two chief female disciples, a kakudha tree was the Bodhi tree, his body was eighty cubits in height, and his life span was ninety thousand years.

Afterwards a Teacher named Atthadassī arose. He too had three assemblies of disciples. At the first there were ninety-eight hundred thousand monks, at the second eighty-eight hundred thousand, likewise at the third. At that time the Bodhisatta, having been a hermit of great supernormal power named Susīma, having brought a canopy of mandārava flowers from the world of gods, venerated the Teacher. He too declared of him "In the future you will be a Buddha." That Blessed One's city was named Sobhita, his father was a king named Sāgara, his mother was named Sudassanā, Santa and Upasanta were the two chief disciples, Abhaya was the attendant, Dhammā and Sudhammā were the two chief female disciples, the campaka tree was the Bodhi tree, his body was eighty cubits in height, the bodily radiance pervaded all around at all times to the extent of a yojana and stood, and the life span was a hundred thousand years.

Afterwards a Teacher named Dhammadassī arose. He too had three assemblies of disciples. At the first there were a hundred crores of monks, at the second seventy crores, at the third eighty crores. At that time the Bodhisatta, having been Sakka, the king of gods, made an offering with divine scented flowers and divine musical instruments. He too declared of him "In the future you will be a Buddha." That Blessed One's city was named Saraṇa, his father was a king named Saraṇa, his mother was named Sunandā, Paduma and Phussadeva were the two chief disciples, Sunetta was the attendant, Khemā and Sabbanāmā were the two chief female disciples, the red-sprout tree was the Bodhi tree - it is also called "bimbijāla" - and his body was eighty cubits in height, the life span was a hundred thousand years.

Afterwards, at the summit of ninety-four cosmic cycles from now, in one cosmic cycle, a Buddha named Siddhattha alone arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a hermit named Maṅgala, of risen radiance, accomplished in the power of direct knowledge, having brought a great rose-apple fruit, gave it to the Tathāgata. The Teacher, having consumed that fruit, declared of the Bodhisatta "At the summit of ninety-four cosmic cycles you will be a Buddha." That Blessed One's city was named Vebhāra, his father was a king named Jayasena, his mother was named Suphassā, Sambala and Sumitta were the two chief disciples, Revata was the attendant, Sīvalī and Surāmā were the two chief female disciples, the kaṇikāra tree was the Bodhi tree, his body was sixty cubits in height, the life span was a hundred thousand years.

Afterwards, at the summit of ninety-two cosmic cycles from now, Tissa and Phussa - two Buddhas arose in one cosmic cycle. The Blessed One Tissa had three assemblies of disciples. At the first assembly there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a warrior named Sujāta, of great possessions and great fame, having gone forth in the going forth of sages, having attained the state of great supernormal power, having heard "A Buddha has arisen," having taken divine mandārava, lotus, and coral tree flowers, venerated the Tathāgata going in the midst of the fourfold assembly, and made a canopy of flowers in the sky. That Teacher too declared of him "In ninety-two cosmic cycles from now you will be a Buddha." That Blessed One's city was named Khema, his father was a warrior named Janasandha, his mother was named Padumā, Brahmadeva and Udaya were the two chief disciples, Samaṅga was the attendant, Phussā and Sudattā were the two chief female disciples, the asana tree was the Bodhi tree, his body was sixty cubits in height, the life span was a hundred thousand years.

Afterwards a Teacher named Phussa arose. He too had three assemblies of disciples. At the first assembly there were sixty hundred thousand monks, at the second fifty, at the third thirty-two. At that time the Bodhisatta, having been a warrior named Vijitāvī, having abandoned the great kingdom, having gone forth in the presence of the Teacher, having learnt the three Canons, gave a talk on the Teaching to the public, and fulfilled the perfection of morality. He too declared concerning him "You will become a Buddha" in the same way. That Blessed One's city was named Kāsī, his father was a king named Jayasena, his mother was named Sirimā, Surakkhita and Dhammasena were the two chief disciples, Sabhiya by name was the attendant, Cālā and Upacālā were the two chief female disciples, the emblic myrobalan tree was the enlightenment tree, his body was fifty-eight cubits in height, and his life span was ninety thousand years.

Afterwards, ninety-one cosmic cycles from now, a Blessed One named Vipassī arose. He too had three assemblies of disciples. At the first assembly there were sixty-eight hundred thousand monks, at the second one hundred thousand, at the third eighty thousand. At that time the Bodhisatta, of great supernormal power and great might, having been a king of serpents named Atula, gave to the Blessed One a great chair made of gold inlaid with the seven precious things. He too declared of him: "Ninety-one cosmic cycles from now you will become a Buddha." That Blessed One's city was named Bandhumatī, his father was a king named Bandhumā, his mother was named Bandhumatī, Khaṇḍa and Tissa were the two chief disciples, Asoka by name was the attendant, Candā and Candamittā were the two chief female disciples, the trumpet-flower tree was the enlightenment tree, his body was eighty cubits in height, the lustre of his body always pervaded seven yojanas and stood, and his life span was eighty thousand years.

Afterwards, thirty-one cosmic cycles from now, there were two Buddhas, namely Sikhī and Vessabhū. The Blessed One Sikhī too had three assemblies of disciples. At the first assembly there were a hundred thousand monks, at the second eighty thousand, at the third thirty-seven thousand. At that time the Bodhisatta, having been a king named Arindama, having carried on a great giving together with robes to the Community of monks headed by the Buddha, having given an elephant treasure adorned with the seven precious things, having made it the measure of an elephant, he gave allowable requisites. He too declared of him: "Thirty cosmic cycles from now you will become a Buddha." That Blessed One's city was named Aruṇavatī, his father was a warrior named Aruṇa, his mother was named Pabhāvatī, Abhibhū and Sambhava were the two chief disciples, Khemaṅkara by name was the attendant, Sakhilā and Padumā were the two chief female disciples, the white lotus tree was the enlightenment tree, his body was seventy cubits in height, the lustre of his body pervaded three yojanas and stood, and his life span was seventy thousand years.

Afterwards a Teacher named Vessabhū arose. He too had three assemblies of disciples. At the first assembly there were eighty thousand monks, at the second seventy, at the third sixty. At that time the Bodhisatta, having been a king named Sudassana, having given a great giving together with robes to the Community of monks headed by the Buddha, having gone forth in his presence, accomplished in the quality of good conduct, was abundant in respect and joy towards the jewel of the Buddha. That Blessed One too declared of him: "Thirty-one cosmic cycles from now you will become a Buddha." Now that Blessed One's city was named Anoma, his father was a king named Suppatīta, his mother was named Yasavatī, Soṇa and Uttara were the two chief disciples, Upasanta by name was the attendant, Dāmā and Samālā were the two chief female disciples, the sāla tree was the enlightenment tree, his body was sixty cubits in height, and his life span was sixty thousand years.

Afterwards, in this cosmic cycle, four Buddhas arose - Kakusandha, Koṇāgamana, Kassapa, and our Blessed One. Of the Blessed One Kakusandha there was only one assembly of disciples; there were forty thousand monks. At that time the Bodhisatta, having been a king named Khema, having given bowl and robes as a great gift and medicines such as eye ointment and so on to the community of monks headed by the Buddha, having heard the Teacher's teaching of the Teaching, went forth. That Teacher too declared concerning him. Now the Blessed One Kakusandha's city was named Khema, his father was a brahmin named Aggidatta, his mother was a brahmin woman named Visākhā, Vidhura and Sañjīva were the two chief disciples, Buddhija by name was the attendant, Sāmā and Campakā were the two chief female disciples, the great sirīsa tree was the enlightenment tree, his body was forty cubits in height, and his life span was forty thousand years.

Afterwards, a Teacher named Koṇāgamana arose. He too had one assembly of disciples; there were thirty thousand monks. At that time the Bodhisatta, having been a king named Pabbata, surrounded by a company of ministers, having gone to the Teacher's presence, having heard the teaching of the Teaching, having invited the community of monks headed by the Buddha, having carried on a great giving, having given woollen cloth, Chinese silk, silk, woollen blankets, and fine cloth, as well as golden slippers, went forth in the Teacher's presence. He too declared concerning him. That Blessed One's city was named Sobhavatī, his father was a brahmin named Yaññadatta, his mother was a brahmin woman named Uttarā, Bhiyyaso and Uttara were the two chief disciples, Sotthija by name was the attendant, Samuddā and Uttarā were the two chief female disciples, the fig tree was the enlightenment tree, his body was thirty cubits in height, and his life span was thirty thousand years.

Afterwards, a Teacher named Kassapa arose. He too had one assembly of disciples; there were twenty thousand monks. At that time the Bodhisatta, having been a young man named Jotipāla, one who had gone beyond the three Vedas, well-known on the ground and in the sky, was a friend of the potter Ghaṭīkāra. He, together with him, having approached the Teacher, having heard the talk on the Teaching, having gone forth, putting forth strenuous energy, having learnt the three Canons, adorned the Buddha's Dispensation by the achievement of duties and observances. He too declared concerning him. That Blessed One's birth city was named Bārāṇasī, his father was a brahmin named Brahmadatta, his mother was a brahmin woman named Dhanavatī, Tissa and Bhāradvāja were the two chief disciples, Sabbamitto by name was the attendant, Anuḷā and Uruveḷā were the two chief female disciples, the banyan tree was the enlightenment tree, his body was twenty cubits in height, and his life span was twenty thousand years.

Now in the cosmic cycle in which Dīpaṅkara, the Possessor of the Ten Powers, arose, there were also three other Buddhas. There was no declaration for the Bodhisatta from their presence; therefore they are not shown here. But in the commentary, in order to show all the Buddhas beginning from that cosmic cycle, this was said -

Therein, our Bodhisatta, making aspiration in the presence of twenty-four Buddhas beginning with Dīpaṅkara, came through four incalculable aeons exceeding a hundred thousand cosmic cycles. But in the period before the Blessed One Kassapa, setting aside this Fully Self-Enlightened One, there is no other Buddha. Thus, the Bodhisatta who had received a declaration in the presence of twenty-four Buddhas beginning with Dīpaṅkara, by means of which -

Having combined these eight factors, by the resolution made at the feet of Dīpaṅkara, having made the effort "Come, the qualities that make a Buddha, I shall investigate here and there," "Searching then I saw the first perfection of giving" - the practices bringing about Buddhahood beginning with the perfection of giving were seen, and while fulfilling them he came as far as the individual existence as Vessantara. And while coming, the benefits that have been praised for Bodhisattas who have made their resolution -

He came having attained those benefits. And for him who was fulfilling the perfections, during the time of the brahmin Akitti, during the time of the brahmin Saṅkha, during the time of King Dhanañcaya, during the time of King Mahāsudassana, during the time of Mahāgovinda, during the time of the great king Nimi, during the time of Prince Canda, during the time of the millionaire Visayha, during the time of King Sivi, during the time of Vessantara - there is no measure of the individual existences fulfilled through the perfection of giving. But certainly for him, in the Sasapaṇḍita Jātaka -

Thus, for one making the relinquishment of self, the perfection of giving became the supreme perfection. Likewise, during the time of King Sīlavant, during the time of the nāga king Campeyya, during the time of the nāga king Bhūridatta, during the time of the nāga king Chaddanta, during the time of the prince Jayaddisa, during the time of the prince Alīnasattu - there is no measure of the individual existences fulfilled through the perfection of morality. But certainly for him, in the Saṅkhapāla Jātaka -

Thus, for one making the relinquishment of self, the perfection of morality became the supreme perfection. Likewise, during the time of Prince Somanassa, during the time of Prince Hatthipāla, during the time of the wise man Ayoghara - having abandoned the great kingdom, there is no measure of the individual existences fulfilled through the perfection of renunciation. But certainly for him, in the Cūḷasutasoma Jātaka -

Thus, for one going forth having abandoned the kingdom through non-attachment, the perfection of renunciation became the supreme perfection. Likewise, during the time of the wise man Vidhura, during the time of the wise man Mahāgovinda, during the time of the wise man Kuddāla, during the time of the wise man Araka, during the time of the wandering ascetic Bodhi, during the time of the wise man Mahosadha - there is no measure of the individual existences fulfilled through the perfection of wisdom. But certainly for him, in the Sattubhasta Jātaka, during the time of the wise man Senaka -

For one showing the snake that had gone inside the leather bag, the perfection of wisdom became the supreme perfection. Likewise, there is no measure of the individual existences fulfilled through the perfection of energy and so on. But certainly for him, in the Mahājanaka Jātaka -

Thus, for one crossing the great ocean, the perfection of energy that had arisen became the supreme perfection. In the Khantivādī Jātaka -

Thus, for one enduring great suffering as if in a senseless state, the perfection of patience became the supreme perfection. In the Mahāsutasoma Jātaka -

Thus, for one guarding truth having given up his life, the perfection of truthfulness became the supreme perfection. In the Mūgapakkha Jātaka -

Thus, for one determining upon the ascetic practice having given up even his life, the perfection of determination became the supreme perfection. In the Ekarāja Jātaka -

Thus, for one practising friendliness without regard even for his life, the perfection of friendliness became the supreme perfection. In the Lomahaṃsa Jātaka -

Thus, for one not transgressing equanimity even when village boys produced pleasure and pain by spitting and so on and by offerings of garlands, scents, and so on, the perfection of equanimity became the supreme perfection. This is the summary here; but in detail this meaning should be taken from the Cariyāpiṭaka. Thus, having fulfilled the perfections, standing in the individual existence as Vessantara -

Thus, having performed great meritorious deeds such as the great earth-trembling and so on, at the end of his life span, having passed away from there, he was reborn in the Tusita realm. Thus, beginning from the feet of Dīpaṅkara up to when he was reborn in the Tusita city, this much is to be understood as called the distant origin.

The distant origin treatise is finished.

2.

The Not-Far Origin Treatise

But while the Bodhisatta was still dwelling in the Tusita city, what is called the Buddha uproar arose. For in the world three uproars arise - The cosmic cycle uproar, the Buddha uproar, and the universal monarch uproar. Therein, "by the elapse of a hundred thousand years, the arising of a cosmic cycle will occur" - the sensual-sphere gods called Lokabyūhā, with loosened hair-knots, with dishevelled hair, with weeping faces, wiping tears with their hands, clothed in red garments, having assumed exceedingly ugly appearances, wandering along the paths of humans, announce thus - "Sirs, by the elapse of a hundred thousand years from now, the arising of a cosmic cycle will occur; this world will be destroyed; the great ocean too will dry up; and this great earth and Sineru, the king of mountains, will be burnt up and destroyed; as far as the Brahmā world, the destruction of the world will occur. Develop friendliness, sirs; develop compassion, altruistic joy, and equanimity, sirs; attend upon your mothers; attend upon your fathers; be those who honour the elders in the family." This is called the cosmic cycle uproar. "But by the elapse of a thousand years, an omniscient Buddha will arise in the world" - the guardian deities of the world wander about proclaiming: "By the elapse of a thousand years from now, sirs, a Buddha will arise in the world." This is called the Buddha uproar. "By the elapse of a hundred years, a universal monarch will arise" - the deities wander about proclaiming: "By the elapse of a hundred years from now, sirs, a universal monarch will arise in the world." This is called the universal monarch uproar. These three uproars are great.

Among them, having heard the sound of the announcement about the coming of a Buddha, the deities of the entire ten-thousand world-systems, having assembled together, having known "Such and such a being will become a Buddha," having approached him, implore. And they implore when the advanced signs have arisen. At that time, however, all the deities too, having assembled in each world-system together with the Four Great Kings, Sakka, the Suyāma gods, the Santusita gods, the Sunimmita gods, the Vasavattī gods, and the Great Brahmās from each world-system, having gone to the presence of the Bodhisatta in the Tusita realm, requested: "Sir, while fulfilling the ten perfections, you did not fulfil them aspiring for the success of Sakka, nor for the success of Māra, nor for the success of Brahmā, nor for the success of a universal monarch; but they were fulfilled by you aspiring for omniscience for the purpose of crossing over the world. This is now the time, sir, for Buddhahood; this is the occasion, sir, for Buddhahood."

Then the Great Being, without giving his acknowledgment to the deities, investigated what is called the fivefold great investigation by way of the delimitation of time, continent, region, clan, mother, and life span. Therein, he first investigated the time, thinking "Is it the right time or not the right time?" Therein, a period when the life span has increased above a hundred thousand years is not the right time. Why? For at that time birth, ageing, and death are not apparent to beings. And the teaching of the Teaching of the Buddhas is never free from the three characteristics. When they speak of "impermanent, suffering, non-self," they think "What indeed is this they are speaking of?" and consider it neither worth hearing nor worth believing; from that there is no full realisation, and in its absence the Dispensation is not leading to liberation. Therefore that is not the right time. A period when the life span is less than a hundred years is also not the right time. Why? At that time beings are abundant in defilements, and exhortation given to those abundant in defilements does not remain in the place of exhortation; like a line drawn in water, it quickly disappears. Therefore that too is not the right time. But a life-span period below a hundred thousand years and above a hundred years is the right time. And at that time it is a period of a hundred years. Then the Great Being saw the time, thinking "It is the time to be reborn."

Then, investigating the continent, having surveyed the four continents together with their surrounding islands, he saw the continent, thinking "In three continents Buddhas are not born; they are born only in the Indian subcontinent."

Then, investigating the place, thinking "The Indian subcontinent is great, measuring ten thousand yojanas; in which region indeed are Buddhas born?" he saw the Middle Country. The Middle Country - "In the eastern direction there is a market town named Gajaṅgala, beyond that is Mahāsāla, beyond that are the border districts, on this side is the middle. In the south-eastern direction there is a river named Sallavatī, beyond that are the border districts, on this side is the middle. In the southern direction there is a market town named Setakaṇṇika, beyond that are the border districts, on this side is the middle. In the western direction there is a brahmin village named Thūṇa, beyond that are the border districts, on this side is the middle. In the northern direction there is a mountain named Usīraddhaja, beyond that are the border districts, on this side is the middle" - thus is the region stated in the Vinaya. It is three hundred yojanas in length, two hundred and fifty in breadth, and nine hundred yojanas in circumference. In this region Buddhas, Individually Enlightened Ones, chief disciples, eighty great disciples, wheel-turning monarchs, and other influential warriors, brahmins, householders, and great wealthy persons arise. And here there is a city named Kapilavatthu; he came to the conclusion "I should be reborn there."

Then, investigating the clan, "Buddhas are not born in a merchant family or in a worker family. But they are born in just two clans esteemed by the world - either in a family of the warrior caste or in a brahmin family. And now the warrior clan is esteemed by the world; I shall be reborn there. The king named Suddhodana will be my father" - thus he saw the clan.

Then, investigating the mother - "A Buddha's mother is not greedy or a drunkard, but one who has fulfilled the perfections for a hundred thousand cosmic cycles, and from birth she keeps the five precepts unbroken. And this queen named Mahāmāyā is such a one; she will be my mother. But how long is her life span?" - he saw "Seven days beyond ten months."

Thus, having investigated this fivefold great investigation, giving his acknowledgment while showing kindness to the deities, saying "It is the time, sirs, for my Buddhahood," having dismissed those deities saying "Go, you," surrounded by the Tusita deities, he entered the Nandana grove in the Tusita city. For indeed in all the heavenly worlds there is a Nandana grove. There the deities wander about reminding him of the opportunity for wholesome action formerly done, saying "Having passed away from here, may you go to a fortunate destination; having passed away from here, may you go to a fortunate destination." He, thus surrounded by deities reminding him of wholesome deeds, while wandering about there, passed away and took conception in the womb of Queen Mahāmāyā.

For the purpose of making that manifest, this is the progressive discourse - At that time, it is said, in the city of Kapilavatthu, the Āsāḷhī festival was proclaimed; the great multitude was celebrating the festival. Queen Mahāmāyā too, from the seventh day before the full moon, enjoying the festival celebration free from intoxicating drinks, endowed with the splendour of garlands and perfumes, on the seventh day, having risen right early, having bathed with scented water, having distributed four hundred thousand, having given a great gift, adorned with all ornaments, having eaten excellent food, having determined the Observance factors, having entered the adorned and prepared royal bedchamber, having lain down on the royal couch, while falling asleep, she saw this dream - It is said that the four great kings, having lifted her up together with the couch itself, having led her to the Himalayas, on a red arsenic plateau of sixty yojanas, beneath a great sāla tree of seven yojanas, having placed her, stood to one side. Then their queens, having come, having led the queen to Lake Anotatta, having bathed her for the purpose of removing human stains, having dressed her in divine garments, having anointed her with perfumes, having bedecked her with divine flowers - not far from there is a silver mountain, inside it there is a golden palace - there, having prepared a divine couch with the head to the east, they made her lie down. Then the Bodhisatta, having become a noble white elephant - not far from there is a golden mountain - having wandered there, having descended from there, having ascended the silver mountain, having come from the northern direction, having taken a white lotus with his trunk of the colour of a silver chain, having trumpeted the cry of a heron, having entered the golden palace, having circumambulated his mother's couch three times, having opened her right side, he appeared as if he had entered her womb. Thus he took conception under the constellation of Uttarāsāḷha.

On the following day, the queen, having awoken, reported that dream to the king. The king, having summoned about sixty-four eminent brahmins, on ground smeared with green cow-dung and with auspicious offerings made with parched grain and so on, having prepared very costly seats, having filled golden and silver bowls with excellent milk-rice prepared with ghee, honey, and sugar, having covered them with golden and silver bowls themselves, he gave them to the brahmins seated there, and he also satisfied them with other gifts of new garments, tawny cows, and so on. Then, having reported the dream to those who had been satisfied with all desires, he asked "What will come to be?" The brahmins said: "Do not worry, great king, an embryo has been established in the womb of your queen, and that is a male embryo, not a female embryo; a son will be born to you. If he will dwell in a household, he will become a king, a universal monarch. If he goes forth from the household and takes ordination, he will become a Buddha in the world, one who removes the veil."

But at the very moment of the Bodhisatta's taking conception in his mother's womb, all at once the entire ten-thousand-fold world system trembled, quaked, and shook violently. Thirty-two advanced signs appeared - Immeasurable radiance pervaded the ten thousand world-systems. As if wishing to see his glory, the blind obtained their eyes; the deaf heard sounds; the mute conversed; the hunchbacked became straight-bodied; the lame obtained the ability to walk on foot; all beings in bondage were freed from fetters and chains and so on; in all the hells the fire was extinguished; in the realm of ghosts hunger and thirst were appeased; for animals there was no fear; the disease of all beings was appeased; all beings became sweet-spoken; horses neighed in a sweet manner; elephants trumpeted; all musical instruments released their own respective melodies; even untouched, the ornaments worn on the hands and so on of humans cried out; all directions became clear; a soft, cool wind blew, producing happiness for beings; an untimely cloud rained; from the earth too water sprang up and overflowed; birds abandoned their flight through the sky; rivers stood still without flowing; in the great ocean the water became sweet; everywhere its surface was covered with lotuses of five colours; all flowers, land-born, water-born, and so on, bloomed; on the trunks of trees trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses bloomed; on dry ground, breaking through the rock surfaces, rising up layer upon layer in groups of seven, stalk-lotuses emerged; in the sky hanging lotuses appeared; all around showers of flowers rained; in the sky divine musical instruments sounded; the entire ten-thousand-fold world system, having been turned around, like a released cluster of flowers, having been pressed together like a bound garland bouquet, like a decorated and prepared flower-seat, became garlanded with a single garland, with shimmering yak-tail fans, pervaded by the fragrance of flowers and incense, having reached the highest splendour.

Thus, from the time of conception by the Bodhisatta who had taken conception, for the purpose of warding off danger to both the Bodhisatta and the Bodhisatta's mother, four young gods with swords in hand took up protection. In the Bodhisatta's mother, no mind of lust towards men arose, and she was happy, having attained the highest gain and the highest fame, with unwearied body. And she sees the Bodhisatta gone within the womb, like a yellow thread strung through a clear gem-jewel. And because a womb dwelt in by a Bodhisatta is like the inner chamber of a shrine, not able to be dwelt in or used by another being, therefore the Bodhisatta's mother, when the Bodhisatta was seven days old, having died, was reborn in the Tusita city. And just as other women give birth without reaching ten months, or having exceeded them, or while seated, or while lying down, the Bodhisatta's mother does not do so. But she, having carried the Bodhisatta in the womb for ten months, gives birth while standing. This is the natural order of the Bodhisatta's mother.

Queen Mahāmāyā too, having carried the Bodhisatta in her womb for ten months like oil in a bowl, being full with child, wishing to go to her relatives' home, informed the Great King Suddhodana - "I wish, Sire, to go to the city of Devadaha, which belongs to my family." The king, having accepted saying "Good," having had the road from Kapilavatthu as far as the city of Devadaha made level, having had it decorated with plantain trees, full pitchers, flags, banners, and so on, having had the queen seated in a golden palanquin, having had her carried by a thousand councillors, sent her with a great retinue. Now between the two cities there is a Sāla grove of the residents of both cities named the Lumbinī grove, a grove of auspicious Sāla trees. At that time, from the roots up to the topmost branches, everything was in full bloom with a single mass of flowers, and among the branches and among the flowers, swarms of bees of five colours and flocks of birds of various kinds went about warbling with sweet voices. The entire Lumbinī grove was like the Cittalatā grove, like a well-prepared banqueting hall of a king of great majesty. When the queen saw that, a desire to play in the Sāla grove arose in her mind. The councillors, taking the queen, entered the Sāla grove. She, having gone to the foot of the auspicious Sāla tree, wished to grasp a branch of the Sāla tree; the Sāla branch, having bent down like a well-steamed tip of a cane, came within the reach of the queen's hand. She, having stretched out her hand, grasped the branch. At that very moment her kamma-born winds stirred. Then, having surrounded her with a screen, the great multitude withdrew. While she was standing holding the Sāla branch, the delivery took place. At that very moment four Great Brahmās of pure minds, having taken a golden net, arrived; having received the Bodhisatta with that golden net, having placed him before his mother, they said "Be delighted, queen; an influential son has been born to you."

But just as other beings, emerging from the mother's womb, emerge smeared with repulsive impurity, the Bodhisatta was not thus. But he, like a preacher of the Teaching descending from a pulpit, and like a man descending from a ladder, having stretched out both hands and both feet, while still standing, unsmeared by any impurity arising from the mother's womb, pure and clean, shining like a gem-jewel placed on Kāsi cloth, emerged from his mother's womb. Even so, for the purpose of honouring the Bodhisatta and the Bodhisatta's mother, two streams of water came forth from the sky and refreshed the bodies of the Bodhisatta and his mother.

Then, from the hands of the brahmā gods who stood having received him with a golden net, the four great kings took him on a cheetah-hide sheet considered auspicious and of pleasant contact; from their hands human beings took him with a fine cloth pad. Having been released from the hands of the human beings, he stood firmly on the earth and looked towards the eastern direction; many thousands of world-systems were like a single open courtyard. There gods and humans, venerating with scents, garlands, and so on, said "Great man, here there is none even equal to you, how much less one who surpasses you." Thus, having surveyed the ten directions - the four directions, the four intermediate directions, below, and above - and not seeing anyone equal to himself, thinking "This is the northern direction," he went with seven strides, while the Great Brahmā held a white parasol, Suyāma held a yak-tail fan, and other deities followed with the remaining royal regalia in their hands. Then, standing at the seventh step, uttering a bold speech beginning with "I am the foremost in the world," he roared the lion's roar.

For the Bodhisatta uttered speech as soon as he emerged from his mother's womb in three individual existences - in the individual existence as Mahosadha, in the individual existence as Vessantara, and in this individual existence. In the individual existence as Mahosadha, it is said, even as he had just emerged from his mother's womb, Sakka, the king of gods, having come, having placed the essence of sandalwood in his hand, departed; he emerged having made it into a fist. Then his mother asked him "Dear son, what have you taken and come with?" "Medicine, mother." Thus, because he had come having taken medicine, they gave him the name "Medicine-boy." Having taken that medicine, they put it in a jar; for the blind, deaf, and others who came and came, that very thing was a remedy for the appeasement of all diseases. Thereupon, on the basis of the utterance that arose "Great is this medicine, great is this medicine," the name "Mahosadha" came to be his. But in the individual existence as Vessantara, having emerged from his mother's womb, having stretched out his right hand, he emerged saying "Is there indeed anything in the house, mother? I shall give a gift." Then his mother, having placed her son's hand on the palm of her own hand, placed a bag containing a thousand pieces of gold coins there, saying "You have been born in a wealthy family, dear son." But in this individual existence he roared this lion's roar. Thus the Bodhisatta uttered speech as soon as he emerged from his mother's womb in three individual existences. And just as at the moment of taking conception, so also at the moment of birth, thirty-two advanced signs appeared for him. But at the time when our Bodhisatta was born in the Lumbinī grove, at that very time Queen Rāhulamātā, the Elder Ānanda, the councillor Channa, the councillor Kāḷudāyī, the king of horses Kaṇḍaka, the great Bodhi tree, and four treasure-pots were born. Therein one was a league in measure, one was half a yojana in measure, one was three leagues in measure, and one was a yojana in measure. These seven are called "born simultaneously."

The inhabitants of both cities, having taken the Bodhisatta, went to the city of Kapilavatthu itself. On that very day too, in the Tāvatiṃsa realm, the hosts of gods, full of mirth, thinking "In the city of Kapilavatthu a son has been born to the Great King Suddhodana; this prince, having sat down at the foot of the Bodhi tree, will become a Buddha," sported, setting going the waving of garments and so on. At that time, a hermit named Kāḷadevīla, a family attendant of the Great King Suddhodana, an obtainer of the eight meditative attainments, having done the meal duty, having gone to the Tāvatiṃsa realm for the purpose of the day's abiding, seated there for the day's abiding, having seen those deities sporting, asked "Why are you playing thus with satisfied minds? Tell me too this reason." The deities said "Dear sir, a son has been born to King Suddhodana; he, having sat down at the foot of the Bodhi tree, having become a Buddha, will set in motion the wheel of the Teaching. 'We shall obtain the opportunity to see his infinite grace of a Buddha and to hear the Teaching' - for this reason we are satisfied." The hermit, having heard their words, quickly descended from the world of gods, having entered the king's dwelling, seated on the prepared seat, said "A son, it is said, has been born to you, great king; shall I see him?" The king, having had the boy brought adorned and prepared, brought him forward to have him pay homage to the hermit. The Bodhisatta's feet turned around and became established on the matted hair of the hermit. For there is no other person fit to be paid homage to by the Bodhisatta in that individual existence. For if, not knowing, they were to place the Bodhisatta's head at the feet of the hermit, his head would split into seven pieces. The hermit, thinking "It is not proper for me to destroy myself," having risen from his seat, raised joined palms in salutation to the Bodhisatta. The king, having seen that marvel, paid homage to his own son.

The hermit recollects eighty cosmic cycles - forty in the past and forty in the future. Having seen the excellency of marks of the Bodhisatta, having adverted "Will he become a Buddha or not?" reflecting, having known "Without doubt he will become a Buddha," he smiled, thinking "This is a marvellous person." Thereupon, reflecting "Shall I obtain the opportunity to see this one become enlightened, or not?" having seen "I shall not obtain it; having died right there in the interval, I shall be reborn in an immaterial existence which even a hundred Buddhas or even a thousand Buddhas, having gone, would be unable to awaken," he wailed, thinking "I shall not obtain the opportunity to see such a marvellous person become enlightened; great indeed will be my loss."

The people, having seen this, said "Our lord, having just now smiled, then wailed. Will there indeed be, venerable sir, any obstacle for our young master?" they asked. "There is no obstacle for him; without doubt he will become a Buddha." Then "Why did you wail?" "I shall not obtain the opportunity to see such a person become enlightened; bewailing myself thinking 'Great indeed will be my loss,' I weep," he said. Thereupon he, reflecting "Will anyone indeed among my relatives obtain the opportunity to see this one become enlightened, or not?" saw his nephew, the boy Nāḷaka. He, having gone to his sister's house, asked "Where is your son Nāḷaka?" "He is at home, noble sir." "Summon him," and having had him summoned, he said to the boy who had come to his presence - "Dear son, a son has been born in the family of the Great King Suddhodana; he is a sprout of a Buddha. Having passed beyond thirty-five years, he will become a Buddha. You will obtain the opportunity to see him. Go forth this very day." The boy, though born in a family with wealth of eighty-seven koṭis, having thought "My maternal uncle will not engage me in what is unbeneficial," at that very moment, having had ochre robes and a clay bowl brought from the market place, having shaved off hair and beard, having put on ochre robes, saying "Whatever is the highest person in the world, with reference to him is my going forth," having raised joined palms facing the Bodhisatta, having paid homage with the fivefold prostration, having put the bowl into the bag, having hung it on his shoulder, having entered the Himalayas, he practised the ascetic duty. He, having approached the Tathāgata who had attained the supreme highest enlightenment, having had the Nāḷaka practice explained, having again entered the Himalayas, having attained arahantship, practising the superior practice, having maintained his life span for just seven months, while standing right there in dependence on a certain golden mountain, attained final Nibbāna through the Nibbāna element without residue of clinging.

On the fifth day too, having bathed the Bodhisatta's head, thinking "We shall take the name," having anointed the royal palace with the four kinds of scent, having scattered flowers with parched corn as the fifth, having had unbroken milk-rice cooked, having invited one hundred and eight brahmins who had gone beyond the three Vedas, having had them seated in the royal palace, having fed them with excellent food, having made great honour, they had the characteristics examined, thinking "What indeed will he become?" Among those -

These eight brahmins alone were the examiners of the characteristics. On the day of taking conception too, he was examined by these very ones even in a dream. Among them, seven persons, having raised two fingers, declared in two ways - "One endowed with these characteristics, if dwelling in a house, becomes a king, a universal monarch; if going forth, a Buddha." And they described all the glory and wealth of a wheel-turning monarch. But the youngest of all of them, a young man named Koṇḍañña by clan, having looked at the Bodhisatta's accomplishment of noble characteristics - "There is no reason for this one to remain in the midst of a household; certainly this one will become a Buddha, one who removes the veil," having raised only one finger, he made a definite declaration. For this one, a being in his last existence who had formed an aspiration, having surpassed the other seven persons by wisdom, saw only one destination - "For one endowed with these characteristics there is no such thing as remaining in the midst of a household; without doubt he will become a Buddha" - therefore, having raised one finger, he declared thus. Then those giving him a name, because he would accomplish the welfare of the whole world, gave the name "Siddhattha."

Then those brahmins, having gone to their own homes, addressed their sons - "Dear sons, we are old; whether or not we shall be able to honour the son of the great King Suddhodana when he has attained omniscience, you, when that prince has attained omniscience, should go forth in his Dispensation." Those seven persons too, having remained as long as life lasted, went according to their actions; but the young man Koṇḍañña alone was healthy. He, following the growth of the Great Being, when he had gone forth in the great renunciation, having gone gradually to Uruvelā, having given rise to the thought "Delightful indeed is this piece of land; this is indeed suitable for a son of good family desirous of striving, for striving," when he had taken up abode there, having heard "The great man has gone forth," having approached the sons of those brahmins, spoke thus: "Prince Siddhattha, it is said, has gone forth; he will without doubt become a Buddha. If your fathers were healthy, they would have gone out today and gone forth. If you too should wish, come, I shall go forth after that man." They were all unable to be of one desire; three persons did not go forth. Making the brahmin Koṇḍañña the eldest, the other four went forth. Those five persons became known as the elders of the group of five.

At that time, however, the king asked: "Having seen what will my son go forth?" "Four advanced signs." "And which and which?" "One feeble and decrepit with age, one afflicted with disease, a dead one, and one gone forth." The king said: "Henceforth do not allow those of such a form to approach the presence of my son. My son has no business with Buddhahood. I wish to see my son exercising sovereign lordship over the four great continents attended by two thousand islands, surrounded by an assembly measuring thirty-six yojanas all round, going about on the surface of the sky." And having said thus, for the purpose of preventing the coming of these four kinds of signs into the prince's range of vision, he set up a guard at every league in the four directions. On that day, however, when eighty thousand families of relatives had gathered together at the place of the blessing ceremony, each one pledged one son each - "Whether this one becomes a Buddha or a king, we shall give one son each. If he becomes a Buddha, he will go about surrounded by warrior-caste ascetics only, honoured and attended. If he becomes a king, he will go about surrounded by warrior-caste princes only, honoured and attended." The king too provided for the Bodhisatta nurses accomplished in excellent beauty, free from all faults. The Bodhisatta grew up with a boundless retinue and with great splendour and glory.

Then one day there was for the king a festival called the ploughing festival. On that day they adorn the whole city like a heavenly mansion of the gods. All the slaves, workers and so on, dressed in new garments, adorned with scents, garlands and so on, gather at the royal palace. A thousand ploughs are yoked at the king's work. But on that day, seven hundred and ninety-nine ploughs together with the oxen's reins and yoke-strings are equipped with silver; but the king's ceremonial plough is equipped with red gold. The horns, reins, and goads of the oxen too are equipped with gold. The king, having gone forth with a great retinue, took his son and went. At the place of work there was a rose-apple tree with dense foliage, giving thick shade. Having prepared a bed for the prince beneath it, having had a canopy inlaid with golden stars tied above, having had it enclosed with a screen wall, having had protection set up, the king, having adorned himself with all ornaments, surrounded by a company of ministers, went to the place of ploughing. There the king takes the golden plough, the ministers the seven hundred and ninety-nine silver ploughs, and the farmers the remaining ploughs. They, having taken those, plough here and there. But the king goes from this side to the far side, or from the far side comes to this side. At this place there was great splendour. The nurses who were seated surrounding the Bodhisatta, thinking "We shall see the king's splendour," went out from within the screen. The Bodhisatta, looking here and there, not seeing anyone, quickly rising, folding his legs crosswise, having taken hold of the breathing, produced the first meditative absorption. The nurses, wandering about amongst the solid and soft food, tarried a little. The shadows of the other trees had turned away, but the shadow of that tree, having become circular, stood still. The nurses, thinking "The master's son is alone," quickly lifting up the screen and entering inside, having seen the Bodhisatta seated cross-legged on the bed and that wonder, went and reported to the king - "Sire, the prince is seated thus; the shadows of the other trees have turned away, but the shadow of the rose-apple tree has remained circular." The king, having come quickly and having seen the wonder - paid homage to his son, saying "This, dear son, is the second homage to you."

Then in due course the Bodhisatta became sixteen years of age. The king had three mansions built for the Bodhisatta suitable for the three seasons - one of nine storeys, one of seven storeys, one of five storeys, and he provided forty thousand dancing women. The Bodhisatta, like a god surrounded by a host of nymphs, surrounded by adorned dancers, being entertained with musical instruments played only by women, experiencing great splendour, dwelt in those mansions according to the turn of the seasons. And Rāhula's mother was his queen, the queen-consort.

While he was thus experiencing great splendour, one day within the congregation of kinsmen this discussion arose - "Siddhattha goes about bent only on play, does not learn any craft; when a battle is present, what will he do?" The king, having had the Bodhisatta summoned - "Dear son, your relatives say 'Siddhattha, without having learnt any craft, goes about bent only on play.' Here, what do you think when the time has come?" "Sire, there is no need for me to learn a craft. Have the drum circulated in the city for the purpose of displaying my craft: 'On the seventh day from now I shall show my craft to the relatives.'" The king did so. The Bodhisatta, having assembled the lightning-quick archers and hair-splitting archers, in the midst of the public, showed the relatives a twelvefold craft not shared with other archers. That should be understood according to the method that has come in the Sarabhaṅga Jātaka. Then his congregation of kinsmen was free from uncertainty.

Then one day the Bodhisatta, wishing to go to the pleasure ground, having addressed the charioteer, said "Harness the chariot." He, having assented "Very well," having adorned the very precious, excellent chariot with every ornament, having yoked four auspicious Sindh horses of the colour of white water-lily petals, reported to the Bodhisatta. The Bodhisatta, having mounted the chariot resembling a heavenly mansion of the gods, set out facing towards the park. The deities, thinking "The time of Prince Siddhattha's full awakening is near; we shall show an advanced sign," having made one young god appear as one aged and decrepit with age, with broken teeth, grey hair, bent, with body broken down, with a stick in hand, trembling, showed him. Both the Bodhisatta and the charioteer saw that. Then the Bodhisatta, to the charioteer - having asked according to the method that has come in the Mahāpadāna, "My dear, who indeed is this man? Even his hair is not like that of others," and having heard his words, with an agitated heart, saying "Shame indeed on birth, since ageing will be discerned in one who is born!" turned back from that very place and ascended the mansion itself. The king asked "Why did my son turn back quickly?" "Having seen an old man, Sire." "Having seen an old person he will go forth, they said. Why do you ruin me? Quickly prepare dancers for my son. While experiencing splendour he will not give thought to the going forth." Having said this, having increased the guard, he established it at every half-yojana in all directions.

On another day the Bodhisatta, going to the park in the same way, having seen a sick man created by the deities, having asked in the former method, with an agitated heart, having turned back, ascended the mansion. The king too, having asked, having arranged by the method already stated above, having increased again, established a guard in an area measuring three leagues all around. On another day the Bodhisatta, going to the park in the same way, having seen a deceased person created by the deities, having asked in the former method, with an agitated heart, having turned back again, ascended the mansion. The king too, having asked, having arranged by the method already stated above, having increased again, established a guard in an area measuring one yojana all around. On yet another day, going to the park, having seen in the same way one gone forth, well-clothed and well-robed, created by the deities, he asked the charioteer "Who indeed is this, my dear?" The charioteer, although due to the absence of the arising of a Buddha he knew neither one gone forth nor the virtues of one gone forth, yet by the power of the deity, having said "This is called one gone forth, Sire," he praised the virtues of the going forth. The Bodhisatta, having generated a preference for the going forth, went to the park on that day. But the reciters of the Long Collection said "Having seen all four signs on a single day, he went."

He, having played there for the daytime, having bathed in the auspicious pond, when the sun had set, sat down on the auspicious stone slab, wishing to have himself adorned. Then his attendant men, having taken cloths of various colours, ornamental articles of various kinds, and garlands, fragrances, and ointments, having surrounded him on all sides, stood. At that moment Sakka's seat where he was sitting became hot. He, reflecting "Who now wishes to dislodge me from this position?", having known the Bodhisatta's wish to be adorned, addressed Vissakamma: "My dear Vissakamma, Prince Siddhattha will go forth in the great renunciation today at the time of midnight. This is his last adornment. Having gone to the park, adorn the great man with divine ornaments." He, having assented "Very well," by the power of the deities, at that very moment, having approached, having become like his very own barber, having taken the wrapping cloth from the barber's hand, wrapped the Bodhisatta's head. The Bodhisatta, by the touch of the hand alone, understood "This is no human being; this is a young god." When the head was merely wrapped with the wrapping, a thousand cloths rose up into the topknot in the manner of a jewel. When he wrapped again, a thousand cloths - thus wrapping ten times, ten thousand cloths rose up. One should not think "The head is small, the cloths are many; how did they rise up?" For among those, the very largest was the size of an emblic myrobalan flower, and the remaining ones were the size of kusumbaka flowers. The Bodhisatta's head was like a kuyyaka flower covered with filaments.

Then, when he was adorned with all ornaments, when all the musicians were displaying their own respective inspirations, when the brahmins with words beginning with "Victory and joy," and the heralds, bards and others were honouring him with various kinds of sounds of auspicious words and praises, he ascended the excellent chariot adorned with all ornaments. At that time, having heard "Rāhula's mother has given birth to a son," the great King Suddhodana sent a message "Announce my pleasure to my son." The Bodhisatta, having heard that, said "A Rāhu is born, a bondage is born." The king, having asked "What did my son say?" and having heard those words, said "Henceforth let my grandson be named 'Prince Rāhula.'"

The Bodhisatta too, having mounted the excellent chariot, entered the city with great fame and exceedingly delightful splendour and glory. At that time a maiden of the warrior caste named Kisāgotamī, who had gone to the excellent upper terrace of a mansion, having seen the personal splendour of the Bodhisatta who was circumambulating the city, filled with joy and happiness, uttered this inspired utterance -

The Bodhisatta, having heard that, thought: "She says thus: 'The heart of a mother seeing such an individual existence is quenched, the heart of a father is quenched, the heart of a wife is quenched!' When what indeed is quenched is the heart called quenched?" Then to him whose mind was dispassionate towards the mental defilements, this occurred - "When the fire of lust is quenched, it is called quenched; when the fire of hate is quenched, it is called quenched; when the fire of delusion is quenched, it is called quenched; when all the disturbances of mental defilements beginning with conceit and wrong view are quenched, it is called quenched. She makes me hear something well worth hearing. Indeed I am going about seeking Nibbāna. This very day it is fitting for me, having abandoned the household life, having gone forth, having gone forth into homelessness, to seek Nibbāna. Let this be her teacher's share" - having removed it from his neck, he sent to Kisāgotamī a pearl necklace worth a hundred thousand. She, thinking "Prince Siddhattha, with his mind enamoured of me, sends a present," was filled with pleasure.

The Bodhisatta too, having ascended his own mansion with great splendour and glory, lay down on the royal couch. And at that very moment, women adorned with all ornaments, well-trained in dancing, singing and so on, who had attained the splendour of beauty like heavenly maidens, having taken various musical instruments, having surrounded him, entertaining him, performed dancing, singing and music. The Bodhisatta, because of his mind being dispassionate towards mental defilements, not taking delight in dancing and so on, fell into sleep for a moment. Those women too, thinking "He for whose sake we perform dancing and so on has gone to sleep; for what purpose shall we now weary ourselves?" having spread over the musical instruments just as they had been held, lay down, while the scented oil lamps burned. The Bodhisatta, having awoken, seated cross-legged on the back of the bed, saw those women sleeping, having spread over the musical instruments - some with dripping spittle, with bodies moist with saliva; some gnashing their teeth; some snoring; some talking nonsense; some with mouths wide open; some with garments fallen away, with their repulsive private parts exposed. He, having seen that alteration of theirs, became exceedingly dispassionate in mind towards sensual pleasures. For him, that great terrace, though adorned and prepared, resembling the abode of Sakka, appeared like a charnel ground filled with various thrown-away corpses; the three existences appeared like houses on fire - He uttered the inspired utterance "Troubled indeed, friend! Afflicted indeed, friend!" and his mind inclined exceedingly towards the going forth.

He, thinking "This very day it is fitting for me to go forth in the great renunciation," having risen from the bed, having gone near the door, said "Who is here?" Channa, lying down with his head at the threshold, said "I, master's son, am Channa." He said "Today I wish to go forth in the great renunciation; harness a horse for me." He, saying "Very well, Sire," having taken the horse-trappings, having gone to the stable, while the scented oil lamps were burning, having seen the king of horses Kaṇḍaka standing in a delightful piece of ground beneath a canopy of jasmine cloth, thinking "Today it is fitting for me to harness this very one," harnessed Kaṇḍaka. He, even while being harnessed, knew "This harnessing is exceedingly tight; it is not like the harnessing on other days at the time of going to the pleasure grove and so on; my master's son must be wishing today to go forth in the great renunciation." Thereupon, with a satisfied mind, he laughed a great laugh. That sound, having spread, would have gone throughout the entire city; but the deities, having suppressed that sound, did not allow anyone to hear.

The Bodhisatta too, having just sent Channa, having thought "Let me first see my son," having risen from the cross-legged sitting, having gone to the dwelling place of Rāhula's mother, opened the door of the chamber. At that moment, inside the chamber a scented oil lamp was burning; Rāhula's mother, on a bed strewn to the brim with jasmine, Arabian jasmine and other flowers, having placed her hand on the head of her son, was sleeping. The Bodhisatta, having placed his foot on the threshold, while standing right there, having looked, thinking "If I remove the queen's hand and take my son, the queen will awaken; thus there will be an obstacle to my departure; having become a Buddha, I shall come back and see my son," descended from the mansion floor. But what is said in the Jātaka Commentary "At that time Prince Rāhula was seven days old" - that is not found in the remaining commentaries; therefore this alone should be accepted.

Thus the Bodhisatta, having descended from the mansion floor, having gone near the horse, said thus - "Dear Kaṇḍaka, you today for one night carry me across; I, in dependence on you, having become a Buddha, shall help the world with its gods cross over." Then, having leapt up, he ascended the back of Kaṇḍaka. Kaṇḍaka, starting from the neck, was eighteen cubits in length, endowed with a proportionate height, accomplished in strength and speed, all white, resembling a washed conch shell. If he were to neigh or make a footstep sound, the sound would have covered the entire city. Therefore the deities, by their own power, having suppressed the sound of neighing so that no one would hear, at each and every step placed the palms of their hands beneath. The Bodhisatta, seated on the middle of the back of the noble horse, having made Channa hold the tail of the horse, at the time of midnight reached near the great gate. Now at that time the king had caused each of the two door-panels to be openable by a thousand men, thinking "Thus the Bodhisatta will not be able to open the city gate and go out at any time whatsoever." The Bodhisatta was accomplished in strength and power; by the reckoning of elephants he bore the power of ten thousand koṭis of elephants; by the reckoning of men, of ten thousand koṭis of ten men. He thought "If the gate is not opened, today, seated just on the back of Kaṇḍaka, together with Channa standing holding the tail, having squeezed Kaṇḍaka with my thighs, having leapt over the wall eighteen cubits in height, I shall pass beyond." Channa too thought "If the gate is not opened, I, having caused the master's son to sit on my shoulder, having clasped Kaṇḍaka under the belly with my right hand, having placed him under my armpit, having leapt over the wall, shall pass beyond." Kaṇḍaka too thought "If the gate is not opened, I, having lifted up my own master seated just as he is on my back, together with Channa standing holding the tail, having leapt over the wall, shall pass beyond." If the gate had not been opened, a certain one among those three persons would have accomplished just as he had thought. But the deity dwelling at the gate opened the gate.

At that very moment Māra, having come thinking "I shall turn the Bodhisatta back," standing in the sky, said - "Sir, do not go forth. On the seventh day from now the wheel treasure will appear for you. You will exercise kingship over the four great continents attended by two thousand minor islands. Turn back, sir." "Who are you?" "I am the one wielding power." "Māra, I know the manifestation of the wheel treasure for me. I have no need of kingship. Having made resound the ten-thousandfold world system, I shall become a Buddha," he said. Māra, watching for a chance, like a shadow not departing, followed after him, thinking "From now on, whenever you think a sensual thought or a thought of anger or a thought of violence, I shall know."

The Bodhisatta too, without concern, having abandoned the wheel-turning sovereignty that was in his hands like a lump of spittle, went forth from the city with great honour, on the full-moon day of Āsāḷhī, while the Uttarāsāḷha constellation was prevailing. And having gone forth, he became desirous of looking back again at the city. And just as this thought had merely arisen in his mind, the great earth, as if saying "Great man, the act of looking back by turning was not done by you," having broken apart like a potter's wheel, turned round. The Bodhisatta, having stood facing the city, having looked at the city, having shown the site of the Kaṇḍaka-turning-back shrine at that spot of earth, having turned Kaṇḍaka facing the road to be travelled, set out with great honour, with lofty splendour and glory. At that time, it is said, deities held sixty thousand torches in front of him, sixty behind, sixty on the right side, sixty on the left side; other deities held immeasurable torches at the rim of the world-circle; other deities and serpents, supaṇṇas and so on, venerating with divine scents, garlands, bath powders, and incense, went along. With pāricchattaka flowers and mandārava flowers, the sky was continuous like streams of rain at the time of a dense cloud-burst; divine songs proceeded; from all around, sixty-eight hundred thousand musical instruments were played; it was like the time of thunder of clouds in the belly of the ocean, and like the time of the roar of the sea in the belly of Mount Yugandhara.

Going with this splendour and glory, the Bodhisatta, in just one night, having crossed over three kingdoms, reached the bank of the river Anomā at a distance of thirty yojanas. But was the horse not able to go further than that? No, he was not able. For he was capable of traversing the interior of one world-circle from end to end, as if crushing the rim of a wheel standing on its nave, and returning even before the morning meal to eat the food prepared for him. But at that time, having to drag along the body covered up to the thigh region with scents, garlands and so on released by gods, serpents, supaṇṇas and so on standing in the sky, and having to cut through the tangle of scents and garlands, there was excessive delay; therefore he went only a distance of thirty yojanas. Then the Bodhisatta, having stood on the riverbank, asked Channa - "What is the name of this river?" "It is named Anomā, Sire." "Our going forth too will be superior," and striking the horse with his heel, he gave a signal to the horse. The horse, having leaped up, stood on the far shore of the river, which was eight usabhas in breadth.

The Bodhisatta, having descended from the horse's back, having stood on the sandy bank resembling a silver plate, addressed Channa - "My dear Channa, you take my ornaments and Kaṇḍaka and go. I shall go forth." "I too, Sire, shall go forth." The Bodhisatta, having refused him three times saying "It is not allowable for you to go forth; go you," having entrusted the ornaments and Kaṇḍaka, thought "These hairs of mine are not fitting for an ascetic." There is no other person fit to cut the Bodhisatta's hair; then, thinking "I shall cut them myself with a sword," having taken the sword with his right hand, having grasped the topknot together with the top-knot of hair with his left hand, he cut it. The hairs, having become two finger-breadths in length, curling to the right, clung to the head. For as long as he lived, that was their measure, and the beard was conforming with that; there was never again the task of removing hair and beard. The Bodhisatta, having taken the topknot together with the top-knot of hair, "If I shall become a Buddha, let it remain in the sky; if not, let it fall to the ground," threw it into the atmosphere. That crest-jewel wrapping, having gone to a distance of one yojana, stood in the sky. Sakka, the king of gods, having looked with the divine eye, having received it with a jewelled casket one yojana in size, established it in the Tāvatiṃsa realm as the shrine called the Cūḷāmaṇi Shrine.

Again the Bodhisatta thought "These Kāsi cloths are not fitting for me as an ascetic." Then his former companion from the time of the Buddha Kassapa, the Great Brahmā Ghaṭīkāra, with a disposition of friendship that had not reached decay for one interval between Buddhas, thought - "Today my companion has gone forth in the great renunciation; I shall take the requisites of an ascetic and go to him."

Having brought these eight ascetic's requisites, he gave them. The Bodhisatta, having put on the inner robe that is the banner of the worthy ones, having taken the appearance of the highest going forth, having said "Channa, in my name tell my mother and father of my good health," sent him off. Channa, having paid homage to the Bodhisatta and having circumambulated him, departed. But Kaṇḍaka, while hearing the words of the Bodhisatta who was conversing with Channa, standing, thinking "There is now no more seeing of my master," leaving the range of vision, being unable to endure the sorrow, having died with a broken heart, was reborn as a young god named Kaṇḍaka in the Tāvatiṃsa realm. For Channa there was at first only one sorrow, but oppressed by a second sorrow through the death of Kaṇḍaka, weeping and lamenting, he went to the city.

The Bodhisatta too, having gone forth - in that very region there is a mango grove named Anupiya - there, having spent a week in the happiness of the going forth, having gone on foot a distance of thirty yojanas in a single day, he entered Rājagaha. Having entered, he walked for almsfood successively. The whole city fell into commotion at the sight of the Bodhisatta's form, just as Rājagaha when the elephant Dhanapālaka had entered, and just as the city of the gods when the lord of the titans had entered. The king's men, having gone, reported: "Sire, a being of such a form is walking for almsfood in the city; whether he is a god or a human being or a serpent or a supaṇṇa - 'who is this one named?' - we do not know." The king, standing on the upper floor of the mansion, having seen the Great Man, filled with wonder and amazement, commanded his men - "Go, sirs, investigate. If he is a non-human spirit, having gone out from the city he will disappear. If he is a deity, he will go through the sky. If he is a serpent, having dived into the earth he will go. If he is a human being, he will consume whatever almsfood he has obtained."

The Great Man too, having collected the mixed food, having known "This much is enough for my sustenance," having gone out from the city by the very gate he had entered, having sat down in the shade of Mount Paṇḍava facing east, he began to consume the food. Then his intestines, having turned over, were as if they had reached the point of coming out through his mouth. Thereupon, being distressed by that repulsive food because such food had never been seen before even with the eye in that individual existence, he thus exhorted himself by himself: "Siddhattha, you, having been born in a family where food and drink are easily obtained, at a place where one eats three-year-old fragrant rice with various finest flavours, yet having seen a single wearer of rag-robes, having thought 'When indeed might I too, having become of such a form, having walked for almsfood, eat? Will that time come for me?' you went forth. Now what is this that you are doing?" Having thus exhorted himself by himself, becoming unchanging, he consumed the food.

The king's men, having seen that incident, having gone, reported to the king. The king, having heard the messenger's word, having gone out from the city with speed, having gone to the presence of the Bodhisatta, having become confident in his very deportment, offered all his sovereignty to the Bodhisatta. The Bodhisatta said: "I have no need, great king, of sensual pleasures as objects or sensual pleasures as defilements. I have gone forth aspiring to the supreme highest enlightenment." The king, even though entreating in many ways, not having obtained his mind, obtained an acknowledgment: "Surely you will become a Buddha; but when you have become a Buddha, you must first come to my kingdom." This is the summary here; the detail, however, should be known by looking at this Discourse on Going Forth - "I will explain the going forth, how the one with vision went forth" - together with its commentary.

The Bodhisatta too, having given the acknowledgment to the king, wandering on a journey gradually, having approached Āḷāra Kālāma and Udaka Rāmaputta, having produced the meditative attainments, thinking "This is not the path to enlightenment," not being satisfied with that meditation of attainments either, wishing to make the great striving for the purpose of demonstrating his own strength and energy to the world with its gods, having gone to Uruvelā, thinking "Delightful indeed is this piece of ground," having taken abode right there, he made the great striving. They too, the five gone forth headed by Koṇḍañña, walking for almsfood in villages, market towns, and royal cities, reached the Bodhisatta there. Then, attending upon him as he made the great striving for six years, thinking "Now he will become a Buddha, now he will become a Buddha," serving him with the duty and practice of sweeping the residential cell and so on, they were his intimate associates. The Bodhisatta too, thinking "I shall perform the performance of austerities to its culmination," spent the time even with a single sesame seed and a single grain of rice and so on, and he also made a complete arrest of all food; and he rejected even the deities who were collecting nutritive essence through his pores.

Then, due to that fasting, his body having reached the supreme state of emaciation, his gold-coloured body became black in colour. The thirty-two characteristics of a great man were concealed. Sometimes, while meditating on the breathless meditative absorption, overwhelmed by great pain, having become unconscious, he falls at the end of the walking path. Then some deities say "The ascetic Gotama is deceased," while some said "This is the dwelling mode of a worthy one." Therein, those who had the perception "He is deceased," they, having gone, reported to the great King Suddhodana: "Your son is deceased." Has my son died having become a Buddha, or without having become one? He was not able to become a Buddha; having fallen right on the ground of striving, he is deceased. Having heard this, the king rejected it: "I do not believe it; for my son, there is no such thing as death without attaining enlightenment." But why does the king not believe it? Because of having seen the wonders on the day of paying homage to the hermit Kāḷadevala and at the foot of the rose-apple tree.

Again, when the Bodhisatta, having regained consciousness, had risen, those deities, having gone, report "Your son is well, great king." The king says "I know of the impossibility of death for my son." For the Great Being, while performing austerities for six years, it was as if it were the time of tying a knot in space. He, thinking "This performance of austerities is not the path to enlightenment," having walked for almsfood in villages and market towns in order to take gross food, took food; then his thirty-two characteristics of a great man were restored to their natural state, and his body was gold-coloured. The group of five monks, thinking "This one, even though performing austerities for six years, was not able to penetrate omniscience; now, having walked for almsfood in villages and so on, taking gross food, what will he be able to do? He is one given to luxurious living, who has strayed from striving. Just as the expectation of a dewdrop for one wishing to wash his head, so is the expectation of distinction from the presence of this one for us. What use is he to us?" - having abandoned the great man, having taken their own bowls and robes, having gone the eighteen-yojana road, entered Isipatana.

Now at that time, at Uruvelā in the village of Senāni, a girl named Sujātā, born in the house of the householder Senāni, having come of age, made an aspiration at a certain banyan tree: "If I, having gone to a family house of equal birth, shall obtain a son in my first pregnancy, I will annually make an oblation to you at a cost of a hundred thousand." That aspiration of hers was fulfilled. She, when the sixth year of the Great Being's performing of austerities was completed, wishing to make an oblation on the full-moon day of Vesākha, even beforehand had a thousand cows pastured in a grove of liquorice trees, and had five hundred cows drink their milk, and had two hundred and fifty drink their milk, and so on until the milk of sixteen cows was drunk by eight cows - thus, desiring the thickness, sweetness, and nourishing quality of the milk, she performed what is called the turning of the milk. She, on the full-moon day of Vesākha, thinking "I will make the oblation right early," having risen towards the break of dawn, had those eight cows milked. The calves did not approach the base of the udders, but when new vessels were merely brought near to the base of the udders, streams of milk flowed forth by their own nature. Having seen that marvel, Sujātā, with her own hand, having taken the milk, having put it into new vessels, with her own hand having made a fire, began to cook.

While that milk-rice was being cooked, exceedingly great bubbles arose, turning to the right, and moved about; not even a single drop fell outside, and not even the slightest smoke arose from the oven. At that time, the four world-guardians, having come, took up protection at the oven; the Great Brahmā held an umbrella; Sakka, bringing firebrands, kindled the fire. The deities, in the four great continents with their surrounding two thousand islands, as if squeezing a honeycomb bound to a stick and extracting honey, by their own divine power collected the nutritive essence fit for the sustenance of gods and humans and infused it therein. For at other times, the deities infuse nutritive essence in each and every mouthful, but on the day of the highest enlightenment and on the day of final Nibbāna, they infuse it right into the cooking pot. Sujātā, on that very same day, having seen therein many obvious marvels of her own, addressed a slave woman named Puṇṇā: "Dear Puṇṇā, today our deity is exceedingly pleased; for in such a long time, such a marvel has never been seen before by me. Go quickly and look after the shrine of the deity." She, having accepted her word saying "Very well, lady," went very quickly to the foot of the tree.

The Bodhisatta too, having seen the five great dreams during that night-time, discerning them, having made the determination "Without doubt today I shall become a Buddha," after the elapse of that night, having attended to his toilet, waiting for the time for the alms round, having come right early, sat down at that tree-root, illuminating the entire tree with his own radiance. Then that Puṇṇā, having come, saw the Bodhisatta seated at the tree-root, looking towards the eastern world system, and by the radiance emanating from his body, the entire tree was gold-coloured. Having seen this, this occurred to her - "Today our deity, having descended from the tree, is seated, methinks, to receive the oblation with her own hand" - having become filled with excitement, having come with speed, she reported this matter to Sujātā.

Sujātā, having heard her words, having become one with a satisfied mind, gave her daughter all the ornaments befitting a daughter, saying "From today onwards, stand in the position of my eldest daughter." But since on the day of attaining Buddhahood it is proper to obtain a golden bowl worth a hundred thousand, therefore she, having given rise to the thought "I shall put the milk-rice in a golden bowl," having had a golden bowl worth a hundred thousand brought out, wishing to put the milk-rice therein, she turned over the cooking vessel. All the milk-rice, having rolled off like water from a lotus petal, settled in the bowl; it was just the amount to fill one bowl. She, having covered that bowl with another golden bowl, having wrapped it with a white cloth, having adorned her body with all ornaments, having placed that bowl on her own head, having gone with great majesty to the foot of the banyan tree, having looked at the Bodhisatta, filled with great joy, with the perception "a tree deity," from the place where she saw him onwards, going bowed down again and again, having lowered the bowl from her head, having uncovered it, having taken water scented with fragrant flowers with a golden water-vessel, having approached the Bodhisatta, she stood. The clay bowl given by the Great Brahmā Ghaṭīkāra, not having left the Bodhisatta for so long a time, at that moment had gone out of sight; the Bodhisatta, not seeing the bowl, having stretched out his right hand, received the water. Sujātā placed the milk-rice together with the bowl in the hands of the Great Man; the Great Man looked at Sujātā. She, having observed his manner, having paid homage, said "Lord, it has been given up by me for you; take it and go as you please." Having said "Just as my wish has been fulfilled, so may it be fulfilled for you too," without any longing for the golden bowl worth a hundred thousand, like an old leaf, she departed.

The Bodhisatta too, having risen from the seated place, having circumambulated the tree, having taken the bowl, having gone to the bank of the Nerañjarā, there is a bathing place named Suppatiṭṭhitatittha where many thousands of Bodhisattas descended on the day of their full awakening; having placed the bowl on its bank, having descended, having bathed, having put on the inner robe that is the banner of the worthy ones, the robe of many hundreds of thousands of Buddhas, having sat down facing east, having made forty-nine portions the size of a single standing palm fruit, he consumed all the milk-rice with honey and little water. That itself was the food for him who had become a Buddha, dwelling at the seat of enlightenment for seven weeks, for forty-nine days. For so long a time there was no other food, no bathing, no washing of the face, no discharge from the body; he spent the time with the happiness of meditative absorption, the happiness of the path, and the happiness of fruition. But having consumed that milk-rice, having taken the golden bowl, having said "If I today shall be able to become a Buddha, let this bowl go against the stream; if I shall not be able, let it go with the stream," he threw it into the river stream. It, cutting through the stream, having gone to the middle of the river, by the very middle course, like a horse endowed with speed, having gone against the stream to a place of eighty cubits, having sunk down in a whirlpool, having gone to the abode of the serpent king Kāḷa, having struck the bowls used by the three Buddhas, causing the sound "kili kilī," having become the lowest of them all, it stood. The serpent king Kāḷa, having heard that sound, having said "Yesterday one Buddha arose, again today one has arisen," uttering praises with many hundreds of stanzas, he arose. It is said that the time for him to ascend, having filled the sky to the extent of one yojana and three leagues from the great earth, was the same whether today or yesterday.

The Bodhisatta too, having spent the day residence on the riverbank in a sal grove in full bloom, in the evening time, at the time when flowers break free from their stalks, along a path eight usabhas in breadth adorned by the deities, rousing himself like a lion, set forth facing the Bodhi tree. Serpents, demons, supaṇṇas and others venerated with divine scents, flowers and so on; they set going divine music and so on; the ten-thousand world system became of one fragrance, of one garland, of one acclamation. At that time, a grass-carrier named Sotthiya, having taken grass, coming along the opposite path, having known the manner of the Great Man, gave eight handfuls of grass. The Bodhisatta, having taken the grass, having ascended the ground of enlightenment, stood on the southern side facing north. At that moment the southern world-circle sank down and was as if it had reached Avīci below; the northern world-circle rose up and was as if it had reached the highest point of existence above. The Bodhisatta, thinking "This will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the western side, stood facing east; thereupon the western world-circle sank down and was as if it had reached Avīci below; the eastern world-circle rose up and was as if it had reached the highest point of existence above. It is said that at each and every place where he stood, the great earth became uneven, like a great cart wheel trodden upon at the edge of the rim and resting on the nave. The Bodhisatta, thinking "This too will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the northern side, stood facing south; thereupon the northern world-circle sank down and was as if it had reached Avīci below; the southern world-circle rose up and was as if it had reached the highest point of existence above. The Bodhisatta, thinking "This too will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the eastern side, stood facing west. But on the eastern side was the place of the cross-legged seat of all Buddhas; that neither trembles nor shakes. The Great Being, having known "This is the immovable place not abandoned by all Buddhas, the place for the destruction of the cage of mental defilements," having grasped those grasses at the top, shook them; at that very moment there was a cross-legged seat of fourteen cubits. Those grasses too arranged themselves in such a form that even a very skilful painter or canvas-maker would not be able to draw. The Bodhisatta, having placed the trunk of the Bodhi tree behind him, facing east, having become one of firm resolve -

"But I shall not break this cross-legged posture without attaining perfect enlightenment" - thus, folding his legs crosswise on the unconquered divan, unbreakable even by the impact of a hundred thunderbolts, he sat down.

At that time Māra the young god, thinking "Prince Siddhattha desires to go beyond my control; now I shall not allow him to go beyond it," having gone to the presence of Māra's forces, having reported this matter, having had the proclamation called Māra's proclamation sounded, having taken Māra's forces, set out. That army of Māra extended twelve yojanas in front of Māra, twelve yojanas to the right and to the left, to the rear it stood reaching the limit of the world-circle, and upwards it was nine yojanas in height; when it roared, the sound of its roaring was heard from a thousand yojanas away, like the sound of an earthquake. Then Māra the young god, having mounted the elephant named Girimekhala which was one hundred and fifty yojanas in height, having created a thousand arms, seized various weapons. In the rest of Māra's company too, no two persons took a similar weapon; having become of various colours and with faces of various kinds, overwhelming the Great Being, they came.

But the deities of the ten-thousand world-systems stood speaking praises of the Great Being. Sakka, the king of gods, stood blowing the conch named Vijayuttara. That conch, it is said, was two thousand cubits in size. Once filled with wind and blown, having made sound for four months, it becomes silent. The great serpent king Mahākāḷa stood praising with more than a hundred stanzas, and the Great Brahmā stood holding a white parasol. But when Māra's forces approached the ground of enlightenment, not even one of them was able to stand; they fled in every direction from their face-to-face positions. The serpent king Kāḷa, having dived into the earth, having gone to the serpent realm of Mañjerika which was five hundred yojanas in extent, having covered his face with both hands, lay down. Sakka, having placed the Vijayuttara conch on his back, stood at the rim of the world-circle. The Great Brahmā, having placed the white parasol at the edge of the world-circle, went to the Brahmā world itself. Not even a single deity was able to stand; the Great Man sat alone.

Māra too said to his own assembly: "Dear ones, there is no other man equal to Siddhattha, the son of Suddhodana; we shall not be able to give battle face to face; we shall attack from behind." The Great Man too, having looked at three sides, saw them empty because all the deities had fled. Again, having seen Māra's forces overwhelming from the northern side, he thought "This great multitude of people makes a great effort and exertion with reference to me alone; in this place there is for me neither mother nor father nor brother nor any other relative; but these ten perfections alone have been like my retinue nourished for a long time. Therefore, having made the perfections alone my shield, having struck with the weapon of the perfections alone, it is fitting for this army to be destroyed by me" - reflecting upon the ten perfections, he sat down.

Then Māra the young god, thinking "By this very means I shall put Siddhattha to flight," raised a whirlwind. At that very moment, winds of various kinds beginning with the eastern, having arisen, having split mountain peaks measuring half a yojana, one yojana, two yojanas, and three yojanas, having uprooted forest shrubs, trees, and so on, though capable of crushing villages and market towns all around to smithereens, their power destroyed by the fire of the Great Man's merit, having reached the Bodhisatta, were unable to stir even the corner of his robe. Thereupon, thinking "Having submerged him with water, I shall kill him," he raised a great rain. By his power, rain clouds of various kinds - of a hundred layers, a thousand layers, and so on - arose one above another and poured down rain. By the force of the torrents of rain, the earth became full of holes. A great rain cloud, having come over the forest trees and so on, was unable to moisten even a dewdrop's worth on the robe of the Great Being. Thereupon he raised a rain of stones. Great, great mountain peaks, smoking and blazing, having come through the sky, upon reaching the Bodhisatta, turned into divine clusters of flowers. Thereupon he raised a rain of weapons. Single-edged and double-edged swords, spears, hoof-tipped arrows, and so on, smoking and blazing, having come through the sky, upon reaching the Bodhisatta, became divine flowers. Thereupon he raised a rain of embers. Embers the colour of kiṃsuka flowers, having come through the sky, having become divine flowers at the feet of the Bodhisatta, scattered about. Thereupon he raised a rain of hot ashes. Extremely hot ashes of fire-colour, having come through the sky, having become divine sandalwood powder at the feet of the Bodhisatta, fell down. Thereupon he raised a rain of sand. Exceedingly fine sand, smoking and blazing, having come through the sky, having become divine flowers at the feet of the Bodhisatta, fell down. Thereupon he raised a rain of mud. That mud, smoking and blazing, having come through the sky, having become divine ointment at the feet of the Bodhisatta, fell down. Thereupon, thinking "Having frightened Siddhattha by this, I shall put him to flight," he raised darkness. That, having become a great gloom like darkness possessed of four factors, upon reaching the Bodhisatta, disappeared like darkness dispelled by the radiance of the sun.

Thus Māra, being unable to put the Bodhisatta to flight by these nine rains of wind, rain, stones, weapons, embers, hot ashes, sand, mud, and darkness, having commanded his assembly "What, sirs, are you standing about for? Seize this Prince Siddhattha, strike him, put him to flight!" he himself too, seated on the back of the elephant Girimekhala, having taken the wheel weapon, having approached the Bodhisatta, said "Siddhattha, rise from this divan! This does not belong to you; this belongs to me alone." The Great Being, having heard his words, spoke - "Māra, indeed not by you were the ten perfections fulfilled, nor the secondary perfections, nor the ultimate perfections, nor were the five great relinquishments relinquished, nor the conduct for the welfare of relatives, nor the conduct for the world's welfare, nor the conduct for the welfare of enlightenment fulfilled. All those were fulfilled by me alone. Therefore this divan does not belong to you; this belongs to me alone."

Māra, angered, unable to bear the force of his wrath, hurled the wheel weapon at the Great Man. That, as he was reflecting on the ten perfections, became a canopy of garlands above him and remained there. That razor-edged wheel weapon, it is said, when hurled at other times by him in anger, goes cutting through solid stone pillars like bamboo shoots. But now, when that had become a canopy of garlands and remained there, the rest of Māra's assembly, thinking "Now he will rise from the divan and flee," hurled great and great rock peaks. Those too, as the Great Man was reflecting on the ten perfections, having turned into clusters of flowers, fell to the ground. The deities, standing at the rim of the world-circle, stretching out their necks, raising their heads, looked on, saying "Destroyed indeed is the body of Prince Siddhattha, which had attained the highest beauty of form! What indeed will he do?"

Then the Great Man, having said "The divan attained on the day of full awakening belongs to Bodhisattas who have fulfilled the perfections; it belongs to me," said to Māra who was standing there - "Māra, who is the witness that your gift was given?" Māra stretched out his hand towards Māra's army, saying "These many people are witnesses." At that moment, the sound that arose from Māra's assembly saying "I am a witness, I am a witness" was like the sound of the earth's quaking. Then Māra said to the Great Man: "Siddhattha, who is the witness that your gift was given?" The Great Man, having drawn out his right hand from within the folds of his robe, stretched out his hand towards the great earth, saying "As for you, there are sentient witnesses that your gift was given; but for me, in this place there is no sentient witness whatsoever. Let alone the gifts given in my remaining individual existences; but standing in the individual existence as Vessantara, even this non-sentient compact great earth is a witness that my great gift of seven hundreds was given." Having said "Standing in the individual existence as Vessantara, you are a witness, are you not, that my great gift of seven hundreds was given?" he stretched out his hand towards the great earth. The great earth resounded, as if overwhelming Māra's army, with a hundred cries, with a thousand cries, with a hundred thousand cries, saying "I was your witness then."

Then, as the Great Man was reflecting on the gift of Vessantara, saying "Given by you, Siddhattha, was the great gift, the highest gift," the elephant Girimekhala, one hundred and fifty yojanas in size, sank to its knees on the earth. Māra's assembly fled in all directions; no two went by the same road. Having abandoned their head ornaments and their garments worn about them, they fled each in whatever direction was directly before them. Then the hosts of gods, having seen Māra's army fleeing, having proclaimed to serpents among serpents, supaṇṇas among supaṇṇas, deities among deities, brahmās among brahmās, "Māra's defeat has occurred, Prince Siddhattha's victory; let us make a victory offering," with scents, garlands, and so on in their hands, came to the seat of enlightenment in the presence of the Great Man.

But when those had gone thus -

The remaining deities in the ten thousand world-circles, venerating with garlands, scents, and cosmetics, and uttering praises of various kinds, stood there. Thus, while the sun had not yet set, the Great Man, having scattered Māra's army, being venerated by the sprouts of the Bodhi tree falling upon his robe like red coral leaves, in the first watch having recollected the knowledge of past lives, in the middle watch having purified the divine eye, in the last watch brought down knowledge into dependent origination. Then, as he was contemplating the mode of dependent conditions with its twelve factors, in forward and reverse order, by way of the round of rebirths and the end of the round of rebirths, the ten-thousandfold world system, having made the water its boundary, trembled twelve times.

Now, when the Great Man, having made resound the ten-thousandfold world system, was penetrating the knowledge of omniscience at the time of the break of dawn, the entire ten-thousandfold world system was adorned and prepared. The rays of flags and banners raised on the eastern rim of the world-circle struck the western rim of the world-circle; likewise those raised on the western rim of the world-circle struck the eastern rim of the world-circle; those raised on the southern rim of the world-circle struck the northern rim of the world-circle; those raised on the northern rim of the world-circle struck the southern rim of the world-circle. The banners and flags raised on the surface of the earth, however, having reached the Brahma world, stood there; those fastened in the Brahma world were established on the surface of the earth. In the ten thousand world-circles, flower-bearing trees bore flowers; fruit-bearing trees were laden with clusters of fruit. On the trunks trunk-lotuses bloomed, on the branches branch-lotuses, on the creepers creeper-lotuses, in the sky hanging lotuses, and breaking through the surfaces of rock, rising up layer upon layer in groups of seven, stalk-lotuses arose. The ten-thousandfold world system, having been turned around, was like a released cluster of flowers, like a well-spread carpet of flowers. In the interstices between the world-circles, the world-interstice hells of eight thousand yojanas, never before illumined even by the radiance of seven suns, were of one radiance. The great ocean, eighty-four thousand yojanas deep, became sweet-watered. The rivers did not flow. Those blind from birth saw forms. Those deaf from birth heard sounds. Cripples from birth walked on foot. Fetters, chains, and so on broke and fell away.

Thus, being venerated with immeasurable splendour and glory, the Great Man, when manifold marvellous phenomena had appeared, having penetrated the knowledge of omniscience, uttered the inspired utterance not abandoned by all Buddhas -

Thus, beginning from the Tusita realm up to this attainment of omniscience at the seat of enlightenment, this much is to be understood as the not-so-distant origin by name.

The not-far origin treatise is finished.

3.

The Near Origin Treatise

The proximate origin, however, is 'the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. He dwells at Vesālī in the Great Wood in the Pinnacled Hall' - thus in each and every place where he was dwelling, it is obtained in that very place itself" - it was said. Although it was said thus, yet that too should be understood thus from the beginning - For having uttered the inspired utterance, this occurred to the Blessed One seated on the victory divan: "I transmigrated for four incalculable aeons plus a hundred thousand cosmic cycles for the sake of this divan; for so long a time, for the sake of this very divan, my adorned head was cut from the neck and given; well-anointed eyes and the flesh of the heart were plucked out and given; sons like Prince Jāli, daughters like Princess Kaṇhājinā, and wives like Queen Maddī were given to others for the purpose of slavery. This divan of mine is the victory divan and the excellent divan. Here, for me seated, my thoughts are fulfilled; I shall not rise from here for now" - entering into many hundreds of thousands of tens of millions of attainments, he sat right there for a week. With reference to which it was said: "Then the Blessed One sat for seven days in a single cross-legged posture, experiencing the bliss of liberation."

Then in certain deities the reflection arose: "Even today surely Siddhattha has a duty to be done; for he does not give up attachment to the divan." The Teacher, having known the reflection of the deities, for the purpose of appeasing their applied thought, having risen up into the sky, displayed the Twin Miracle. For the wonder performed at the great seat of enlightenment, the wonder performed at the gathering of relatives, and the wonder performed at the gathering of Pāthikaputta - all were similar to the Twin Miracle at the foot of the Kaṇḍamba tree.

Thus the Teacher, having appeased the applied thought of the deities by this wonder, having stood in the northern direction slightly inclined to the east from the divan, thinking "On this divan indeed the knowledge of omniscience was penetrated by me," gazing with unwinking eyes at the divan and the Bodhi tree - the place of attaining the fruit of the perfections fulfilled over four incalculable aeons and a hundred thousand cosmic cycles - he spent a week; that place became known as the Unwinking Shrine. Then, having created a walking path between the divan and the place where he stood, walking up and down on the jewel walking path extending from east to west, he spent a week; that place became known as the Jewel Walking Path Shrine.

But in the fourth week, in the north-western direction from the Bodhi tree, the deities built a jewel house; there, having sat down on a divan, investigating the Canon of the Higher Teaching, and in particular herein the Paṭṭhāna of infinite methods, he spent a week. The Abhidhamma scholars, however, said: "The jewel house by name is not a dwelling made of the seven precious things, but the place where the seven treatises were comprehended is called 'the jewel house.'" But since here both of these methods are applicable, therefore both of these should indeed be accepted. From then onwards, however, that place became known as the Jewel House Shrine. Thus, having spent four weeks in the very vicinity of the Bodhi tree, in the fifth week he went from the foot of the Bodhi tree to the goatherd's banyan tree; there too, investigating the Teaching and experiencing the bliss of liberation, he sat down.

At that time Māra the young god, overcome with displeasure, thinking "Having pursued him for so long a time, even though watching for a chance, I did not see any stumbling of his; now he has gone beyond my control," having sat down on the highway, reflecting on sixteen reasons, drew sixteen lines on the ground - "I did not fulfil the perfection of giving as he did; on account of that I am not born equal to him" - he drew one line. Likewise "I did not fulfil the perfection of morality as he did, the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truthfulness, the perfection of determination, the perfection of friendliness, the perfection of equanimity; on account of that I am not born equal to him" - he drew the tenth line. Likewise "I did not fulfil the ten perfections that are the decisive support for the penetration of the unshared knowledge of the faculties of others in their degrees, as he did; on account of that I am not born equal to him" - he drew the eleventh line. Likewise "I did not fulfil, as he did, the ten perfections that are the decisive support for the penetration of the unshared knowledge of inclinations and underlying tendencies, the knowledge of the attainment of great compassion, the knowledge of the Twin Miracle, the unobstructed knowledge, the knowledge of omniscience; on account of that I am not born equal to him" - he drew the sixteenth line. Thus, drawing sixteen lines on the highway for these reasons, he sat down.

At that time his three daughters - Craving, Discontent, and Lust - looking about thinking "Our father cannot be seen; where indeed is he now?" having seen him overcome with displeasure, scratching lines on the ground, seated, having gone to their father's presence, asked "Why, father, are you afflicted and unhappy?" Dear daughters, this Great Ascetic has gone beyond my control; for so long a time, looking for a chance to see a fault of his, I was not able; on account of that I am afflicted and unhappy. If so, do not worry; we shall bring him, having brought him under our own control. It is not possible, dear daughters; he cannot be brought under anyone's control. This person is established in unshakeable faith. "Father, we are women; right now we shall bind him with the snares of lust and so on and bring him; do not worry" - and having approached the Blessed One, they said "We will serve at your feet, ascetic." The Blessed One neither attended in mind to their words, nor opened his eyes and looked; he sat experiencing only the happiness of seclusion, with mind liberated in the unsurpassed extinction of clinging.

Again Māra's daughters, thinking "Various indeed are the intentions of men; some have affection for young girls, some for those standing in the first stage of life, some for those standing in the middle stage of life; what if we were to entice him with various forms" - each one having created a hundred individual existences by way of the appearance of young girls and so on, having become young girls, women who had not given birth, women who had given birth once, women who had given birth twice, middle-aged women, and elderly women, having approached the Blessed One six times, said "We will serve at your feet, ascetic." That too the Blessed One paid no attention to, as one liberated in the unsurpassed extinction of clinging. Some teachers, however, say "Having seen them come in the state of elderly women, the Blessed One determined 'Let these have broken teeth and grey hair just so'" - that should not be accepted. For the Teacher does not make such a determination. But the Blessed One said "Be gone! Having seen what do you thus strive? It is proper to do such a thing before those who are not free from lust and so on. But for the Tathāgata, lust has been abandoned, hate has been abandoned, delusion has been abandoned" - and referring to his own abandoning of mental defilements -

Speaking these two verses in the Buddha Chapter of the Dhammapada, he taught the Teaching. They, having said "Truly indeed our father spoke, 'The Worthy One, the Fortunate One in the world, is not easily led by lust'" and so on, went to their father's presence.

The Blessed One too, having spent a week there, went to the foot of the Mucalinda tree. There, when a week-long heaping of rain clouds had arisen, for the purpose of warding off the cold and so on, encircled seven times with the coils of the serpent king Mucalinda, as if dwelling in an unconfined perfumed chamber, experiencing the bliss of liberation, having spent a week, he approached the rājāyatana tree; there too, experiencing the very bliss of liberation, he sat down. By this much, seven weeks were completed. In between here there was neither washing of the face, nor attending to the body, nor the function of food; he spent the time by the happiness of meditative absorption and the happiness of fruition alone.

Then, at the end of seven weeks, on the forty-ninth day, for him seated there, the thought arose: "I shall wash my face." Sakka, the lord of the gods, having brought medicinal myrobalan, gave it; the Teacher consumed it; thereby there was a discharge from his body. Then Sakka himself gave a betel-creeper wooden toothbrush and water for washing the face. The Teacher, having chewed that wooden toothbrush, having washed his face with water from Lake Anotatta, sat down right there at the foot of the rājāyatana tree.

At that time, two merchants named Tapussa and Bhallika, going from the Ukkalā country to the Middle Country with five hundred carts, having had their carts stopped by a deity who was their blood-relative, encouraged in the preparation of food for the Teacher, having taken parched corn-flour and honey-balls, having approached the Teacher, stood saying "May the Blessed One accept this food from us, venerable sir, out of compassion." The Blessed One, because the bowl had disappeared on the very day of receiving the milk-rice, thought: "Tathāgatas do not accept in their hands; in what indeed should I accept?" Then, having known his thought, the four great kings from the four directions offered bowls made of sapphire; the Blessed One rejected them. Again they offered four bowls made of mung-bean-coloured stone. The Blessed One, out of compassion for all four young gods, having accepted all four bowls, having placed them one upon another, determined "Let them become one." All four, becoming visible lines on the rim, merged into one of medium size. The Blessed One, having accepted food in that costly stone bowl, having consumed it, gave thanksgiving. The two brother merchants, having gone for refuge to the Buddha and the Teaching, became lay followers with the double announcement. Then, when they said "Give us, venerable sir, one place to be venerated," having touched his own head with his right hand, he gave hair relics. They, in their own city, having placed those relics inside a golden casket, established a shrine.

The Fully Self-Enlightened One too, having risen from there, having gone again to the goatherd's banyan tree itself, sat down at the foot of the banyan tree. Then, for him who had just sat down there, while reviewing the profundity of the Teaching attained by himself, the habitual practice of all Buddhas - the thought arose, having reached the appearance of unwillingness to teach others: "This Teaching attained by me." Then Brahmā Sahampati, thinking "Alas, the world is perishing, alas, the world is being destroyed," having taken from ten thousand world-systems the Sakkas, Suyāmas, Santusitas, Sunimmitas, Vasavattīs, and Great Brahmās, having gone to the Teacher's presence, requested the teaching of the Teaching by the method beginning with "May the Blessed One teach the Teaching, venerable sir."

The Teacher, having given his acknowledgment to him, while reflecting "To whom indeed should I first teach the Teaching?" having given rise to the thought "Āḷāra is wise; he will understand this Teaching quickly," looking again, having known his state of being deceased a week ago, he turned his attention to Udaka. Having known his state of being deceased the previous evening too, having attended to the group of five, thinking "The group of five monks have been of great service to me," having reflected "Where indeed are they dwelling at present?" having known "At Isipatana in the Deer Park at Bārāṇasī," thinking "Having gone there, I shall set in motion the wheel of the Teaching," having dwelt for a few days walking for almsfood right in the vicinity of the seat of enlightenment, on the full moon day of Āsāḷhī, thinking "I shall go to Bārāṇasī," on the fourteenth, towards the break of dawn, when the night became light, early in the morning, having taken his bowl and robe, having set out on the eighteen-yojana road, having seen on the way a naked ascetic named Upaka, having told him of his own Buddhahood, on that very day in the evening he went to Isipatana.

The elders of the group of five, having seen the Tathāgata coming from afar, said: "This, friends, the ascetic Gotama, having reverted to abundance of requisites, comes with a perfect body, with full faculties, having become golden-coloured; we shall not perform paying respect and so on for him; but since he is born of a great family, he deserves the offering of a seat; therefore we shall prepare merely a seat for him." They made an agreement. The Blessed One, having reflected with the knowledge capable of knowing the mental conduct of the world with its gods, "What indeed have these thought?" knew their minds. Then, having contracted the mind of friendliness capable of pervading all gods and humans in an unrestricted manner, he pervaded them with a mind of friendliness in a restricted manner. They, touched by the Blessed One's mind of friendliness, as the Tathāgata was approaching, being unable to abide by their own agreement, performed all duties such as paying respect, rising up in respect, and so on; but not knowing his state as a Fully Self-Enlightened One, they addressed him merely by name and as "friend".

Then the Blessed One, having convinced them of his own Buddhahood, saying "Do not, monks, address the Tathāgata by name and as 'friend'. The Tathāgata, monks, is a Worthy One, a Fully Self-Enlightened One," seated on the excellent Buddha-seat that had been prepared, while the conjunction of the Uttarāsāḷha constellation was occurring, surrounded by eighteen crores of brahmā gods, having addressed the elders of the group of five, taught the Discourse on the Setting in Motion of the Wheel of the Teaching. Among them, the Elder Aññāsikoṇḍañña, sending forth knowledge in accordance with the teaching, at the conclusion of the discourse, became established in the fruition of stream-entry together with eighteen crores of brahmā gods. The Teacher, having entered the rains retreat right there, on the following day, while exhorting the Elder Vappa, sat right in the monastery; the remaining four walked for almsfood. The Elder Vappa attained the fruition of stream-entry while it was still the forenoon. By this very method, on the following day the Elder Bhaddiya, on the following day the Elder Mahānāma, on the following day the Elder Assaji - having established all in the fruition of stream-entry, on the fifth of the fortnight, having assembled all five persons, he taught the Discourse on the Characteristic of Non-self. At the conclusion of the teaching, all five elders became established in the fruition of arahantship. Then the Teacher, having seen the decisive support of Yasa the son of good family, having called him who had become disgusted in the night-time and had departed abandoning his home, saying "Come, Yasa," in that very night-time having established him in the fruition of stream-entry, on the following day in 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, the Teacher, 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, 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 Rājagaha, he went to the Laṭṭhivana Park in the precincts of the city. The king, having heard from the park keeper "The Teacher has arrived," surrounded by twelve myriads of brahmin householders, having approached the Teacher, while they were emitting a flood of radiance like a golden-slab canopy upon the variegated-wheeled surfaces, having fallen with his head at the Tathāgata's feet, sat down to one side together with the assembly.

Then this occurred to those brahmin householders: "Does the Great Ascetic live the holy life under Uruvelakassapa, or does Uruvelakassapa under the Great Ascetic?" The Blessed One, having known with his mind the reflection in their minds, addressed the Elder in verse -

The Elder too, having known the Blessed One's intention -

Having spoken this verse, for the purpose of making known his state of being a disciple, having placed his head on the upper surface of the Tathāgata's feet, having said "The Blessed One is my Teacher, venerable sir; I am his disciple," having risen up into the sky seven times to the height of one palm tree, two palm trees, three palm trees, up to the measure of seven palm trees, having descended, having paid homage to the Tathāgata, he sat down to one side. Having seen that wonder, the great multitude spoke only of the Teacher's praise of virtues, saying "Oh, of great majesty are the Buddhas! For even Uruvelakassapa, who was one of firmly-held views, thinking himself to be a Worthy One, having broken through the net of wrong views, has been tamed by the Tathāgata." The Blessed One, having said "It is not only now that I tame Uruvelakassapa; in the past too he was indeed tamed by me," having related the Mahānāradakassapa Jātaka from this occasion, made known the four truths. The king of Magadha became established in the fruition of stream-entry together with eleven myriads; one myriad announced their state as lay followers. The king, while still seated near the Teacher, having declared the five comforts, having gone for refuge, having invited him for the morrow, having risen from his seat, having circumambulated the Blessed One, departed.

On the following day, both those by whom the Blessed One had been seen and those by whom he had not been seen - all the residents of Rājagaha, humans numbering eighteen crores, wishing to see the Tathāgata, went right early from Rājagaha to the Laṭṭhivana Park. The road of three leagues was not sufficient; the entire Laṭṭhivana Park was continuously pervaded. The great multitude, while seeing the body of the One of Ten Powers endowed with the splendour of beauty, was unable to reach satisfaction. This is called the ground for praise. For in such situations, all the splendour of the physical body of the Tathāgata, with its varieties of characteristics and features and so on, should be described. As the great multitude was gazing upon the body of the One of Ten Powers endowed with the splendour of beauty, in the continuously pervaded park and on the road, there was no room for getting out even for a single monk. On that day, it is said, the Blessed One's meal would have been cut off; thinking "Let that not happen," Sakka's seat where he was sitting showed signs of heat. He, reflecting, having known that reason, having created the appearance of a young man, uttering praises connected with the Buddha, the Teaching, and the Community, having descended before the One of Ten Powers, having made room by the power of the deity -

Speaking the praise of the Teacher with these verses, he set forth in front. Then the great multitude, having seen the personal splendour of the young man, having thought "Exceedingly handsome is this young man, but he has not been seen by us before," said "From where is this young man, or whose is he?" Having heard that, the young man -

The Teacher, having taken the path made ready by Sakka, surrounded by a thousand monks, entered Rājagaha. The king, having given a great gift to the Community headed by the Buddha, said "I, venerable sir, shall not be able to carry on without the three jewels; whether at the proper time or at an improper time, I shall come to the presence of the Blessed One. The Laṭṭhivana Park is too far away. But this Bamboo Grove Park of ours is not too far, not too near, accessible for coming and going, a lodging worthy of a Buddha. May the Blessed One accept this from me." Taking crystal-coloured water scented with flowers and perfume with a golden water-vessel, while bestowing the Bamboo Grove Park, he poured water on the hands of the One of Ten Powers. At that acceptance of the park, the great earth trembled, thinking "The roots of the Buddha's Dispensation have descended." Indeed, in the Indian subcontinent, apart from the Bamboo Grove, there is no lodging that was accepted with the trembling of the great earth. In the island of Tambapaṇṇi too, apart from the Great Monastery, there is no lodging that was accepted with the trembling of the earth. The Teacher, having accepted the Bamboo Grove Monastery, having given thanksgiving to the king, having risen from his seat, surrounded by the community of monks, went to the Bamboo Grove.

Now at that time, two wandering ascetics, namely Sāriputta and Moggallāna, were dwelling in dependence on Rājagaha, searching for the Deathless. Among them, Sāriputta, having seen the Elder Assaji who had entered for almsfood, with a gladdened mind, having attended upon him, having heard the verse "Whatever phenomena arise from a cause," having become established in the fruition of stream-entry, spoke that very same verse to his own companion, the wandering ascetic Moggallāna, as well. He too became established in the fruition of stream-entry. They both, having looked upon Sañcaya, together with their own assembly, went forth in the presence of the Blessed One. Among them, Mahāmoggallāna attained arahantship within a week, the Elder Sāriputta within a fortnight. And the Teacher established both of them in the position of chief disciples. On the very day of the Elder Sāriputta's attainment of arahantship, he held an assembly of disciples.

Now while the Tathāgata was dwelling in that very Bamboo Grove Park, the great King Suddhodana, having heard "My son, it is said, having practised the performance of austerities for six years, having attained the supreme highest enlightenment, the one who has set in motion the excellent wheel of the Teaching, is dwelling in the Bamboo Grove in dependence on Rājagaha," addressed a certain minister: "Come, my good man, with a retinue of a thousand men, having gone to Rājagaha, having said in my name 'Your father, the great King Suddhodana, wishes to see you,' having taken my son, come back." He, having accepted the king's word with bowed head saying "Yes, Sire," with a retinue of a thousand men, having quickly gone the road of sixty yojanas, having sat down in the midst of the fourfold assembly of the One of Ten Powers, at the time of the teaching of the Teaching, entered the monastery. He, thinking "Let the message sent by the king stand aside for now," standing at the edge, having heard the Teacher's teaching of the Teaching, just as he stood, together with the thousand men, having attained arahantship, requested the going forth. The Blessed One stretched out his hand saying "Come, monks." All of them at that very moment became like elders of sixty rains retreats, bearing bowls and robes created by supernormal power. But from the time of attaining arahantship onwards, noble ones are simply impartial; therefore he did not convey the message sent by the king to the One of Ten Powers. The king, thinking "Neither does the one who went come back, nor is any message heard," said "Come, my good man, you go" - by this very same procedure, he sent another minister. He too, having gone, by the former method itself, together with his assembly, having attained arahantship, remained silent. The king, by this very same procedure, sent nine ministers with retinues of a thousand men. All, having completed their own function, remained silent and dwelt right there.

The king, not having obtained anyone who had brought back even a mere message to report, thought "Even this many people, through lack of affection for me, did not bring back even a mere message; who indeed will carry out my word?" - looking over all the royal forces, he saw Kāḷudāyī. He, it is said, was the king's accomplisher of all purposes, an intimate, exceedingly trustworthy minister, born on the same day as the Bodhisatta, a playmate in the dust, a companion. Then the king addressed him: "Dear Kāḷudāyī, I, wishing to see my son, sent nine thousand men; not even one man, having come, reports even a mere message; there is none. Difficult to know indeed is the danger to life; while still living I wish to see my son. Will you be able to show me my son?" "I shall be able, Sire, if I shall be permitted to go forth." "Dear son, whether having gone forth or not having gone forth, show me my son." He, saying "Very well, Sire," having taken the king's message, having gone to Rājagaha, standing at the edge of the assembly at the time of the Teacher's teaching of the Teaching, having heard the Teaching, together with his retinue, having attained the fruition of arahantship, became established in the state of a "come-monk."

The Teacher, having become a Buddha, having dwelt at Isipatana during the first rainy season, having finished keeping the rains retreat, having performed the invitation ceremony, having gone to Uruvelā, dwelling there for three months, having trained the three-brother matted-hair ascetics, with a retinue of a thousand monks, having gone to Rājagaha on the full moon of the month of Phussa, dwelt for two months. By that time five months had passed since his departure from Bārāṇasī; the entire winter had passed. Seven or eight days had passed since the day of the Elder Kāḷudāyī's arrival. He, on the full moon day of Phagguṇī, thought: "The winter has passed, the spring season has arrived, people having harvested the crops and so on, roads have been given at places face to face, the earth is covered with green grass, the jungle thickets are fully in bloom, the roads are fit for travelling upon; it is time for the One of Ten Powers to perform good treatment towards kinsmen." Then, having approached the Blessed One -

With about sixty verses he described the beauty of the journey for the purpose of going to the ancestral city of the One of Ten Powers. Then the Teacher said to him: "Why indeed, Udāyī, do you describe the beauty of the journey with a sweet voice?" "Venerable sir, your father, the great King Suddhodana, wishes to see you; perform good treatment towards your relatives." "Good, Udāyī, I shall perform good treatment towards relatives; announce to the Community of monks, they shall fulfil the duty of travelling." "Good, venerable sir," the elder announced to them.

The Blessed One, surrounded by ten thousand sons of good family dwelling in Aṅga and Magadha, and ten thousand dwelling in Kapilavatthu - thus by all twenty thousand monks who had eliminated the mental corruptions - having departed from Rājagaha, travels one yojana each day. "I shall reach Kapilavatthu, sixty yojanas from Rājagaha, in two months" - he departed on an unhurried journey. The elder too, thinking "I shall report to the king the fact of the Blessed One's departure," having risen up into the sky, appeared at the king's dwelling. The king, having seen the elder, with gladdened mind, having caused him to sit down on a costly divan, having filled the bowl with his own prepared food of various finest flavours, gave it. The elder, having risen, showed the appearance of departing. "Sit down and eat, dear son." "I shall eat having gone to the Teacher's presence, great king." "But where, dear son, is the Teacher?" "With a retinue of twenty thousand monks, he has departed on a journey for the purpose of seeing you, great king." The king, with a satisfied mind, said: "Having consumed this, as long as my son reaches this city, carry almsfood to him from here." The elder consented. The king, having served the elder with food, having rubbed the bowl with scented powder, having filled it with the finest food, saying "Give it to the Tathāgata," placed it in the elder's hands. The elder, while all were watching, having tossed the bowl into the sky, himself too having risen up into the sky, having brought the almsfood, placed it in the Teacher's hands. The Teacher consumed it. By this very means the elder brought it day after day; the Teacher too consumed the almsfood from the king himself along the road. The elder too, at the conclusion of the meal, day after day, saying "Today the Blessed One has come this far, today this far," and with talk connected with the virtues of the Buddha, caused the entire royal family to have confidence arisen in the Teacher, even without seeing the Teacher. For that very reason the Blessed One established him in the foremost position, saying "This is the foremost, monks, of my disciples who are monks, of those who inspire confidence in families, that is to say, Kāḷudāyī."

The Sākiyans too, when the Blessed One had arrived, having assembled saying "We shall see our foremost relative," investigating the Blessed One's dwelling place, having observed "The park of the Sākiyan Nigrodha is delightful," having had all the arrangements for care made there, with scents and flowers in hand, going out to meet him, first sent the younger boys and city boys and city girls adorned with all decorations, then the princes and princesses, and immediately after them, themselves venerating with scents, flowers, bath powders and so on, having taken the Blessed One, went to the Nigrodha park itself. There the Blessed One, attended by twenty thousand who had eliminated the mental corruptions, sat down on the excellent Buddha-seat that had been prepared. The Sākiyans were by nature conceited, stubborn in conceit. They, having thought "Prince Siddhattha is younger than us, our youngest, our nephew, our son, our grandson," said to the younger boys and princes "You pay homage; we shall sit behind you."

When they had thus sat down without paying homage, the Blessed One, having observed their disposition, thinking "My relatives do not pay homage to me; come now, I shall make them pay homage," having attained the fourth meditative absorption which is the foundation for direct knowledge, having emerged from it, having risen up into the sky, as if scattering the dust of his feet upon their heads, performed a wonder similar to the Twin Miracle at the foot of the Kaṇḍamba tree. The king, having seen that marvel, said - "Blessed One, on the day of your birth, when you were brought for the purpose of paying homage to Kāḷadevala, having seen your feet turn over and become established on the head of the brahmin, I too paid homage to you. This was my first homage. And on the day of the ploughing festival, having seen that the shadow of the rose-apple tree did not turn away while you were seated on the royal couch in the shade of the rose-apple tree, I paid homage at your feet. This was my second homage. Now, having seen this wonder never seen before, I pay homage at your feet. This is my third homage." But when the king had paid homage, there was not even a single Sākiyan who was able to stand without paying homage to the Blessed One; all paid homage indeed.

Thus the Blessed One, having made his relatives pay homage, having descended from the sky, sat down on the prepared seat. When the Blessed One was seated, the gathering of relatives reached its peak; all, having become one-pointed in mind, sat down. Then a great cloud rained down a shower of lotus petals. Copper-coloured water flowed below with a rushing sound. It wets only one who wishes to be wet; on the body of one who does not wish to be wet, not even a single drop falls. Having seen that, all became filled with wonder and amazement, and raised up a discussion: "Oh, how wonderful! Oh, how marvellous!" The Teacher, saying "Not only now does a shower of lotus petals rain at my gathering of relatives; in the past too it rained," related the Vessantara Jātaka on this occasion. Having heard the teaching of the Teaching, all rose up, paid homage, and departed. There was not even a single king or chief minister who said "Tomorrow accept our almsfood" and went away.

The Teacher, on the following day, attended by twenty thousand monks, entered Kapilavatthu for almsfood. No one went and invited him, nor took his bowl. The Blessed One, standing right at the gate, reflected "How indeed did the former Buddhas walk for almsfood in their ancestral city? Did they go out of order to the houses of wealthy people, or did they walk for almsfood successively?" Then, not seeing that even a single Buddha had gone out of order, thinking "I too must now uphold this very lineage, this tradition, and in the future my disciples too, following my very example, will fulfil the duty of the alms round," beginning from the house situated at the corner, he walked for almsfood successively. "The noble Prince Siddhattha, it is said, is walking for almsfood" - opening the lattice windows in the two-storeyed, three-storeyed and other mansions, the great multitude was occupied with watching.

Rāhula's mother too, the queen, thinking "The master's son, it is said, having gone about in this very city with great royal pomp in golden palanquins and so on, now having shaved off hair and beard, wearing an ochre robe, with bowl in hand, walks for almsfood - does he look well indeed?" - having opened the lattice window and looking, having seen the Blessed One illuminating the streets of the city with the radiance of his body blazing with various lustrous hues of dispassion, shining with incomparable Buddha's glory, endowed with the encircling fathom-wide radiance, resplendent with the eighty minor marks, adorned with the thirty-two marks of a great man - from the turban-like head protuberance down to the soles of the feet -

Having thus praised him with these ten verses on the lion among men, she informed the king: "Your son, it is said, is now walking for almsfood." The king, with an agitated heart, gathering up his cloth with his hand, having gone out very quickly, having gone with speed, having stood before the Blessed One, said - "Why, venerable sir, do you put us to shame? For what purpose do you walk for almsfood? Do you think 'It is not possible to obtain a meal for so many monks'?" "This is the custom of our lineage, great king." "But, venerable sir, is not our lineage the warrior lineage of the Great Elect? And therein not even a single warrior is one who goes about for alms." "This, great king, is your lineage, the royal lineage by name. But ours is Dīpaṅkara, Koṇḍañña, etc. Kassapa - this is the Buddha lineage by name. These and other Buddhas, numbering many thousands, went about for alms; they earned their livelihood by going about for alms only" - standing right there in the middle of the street -

He spoke this verse. At the conclusion of the verse, the king became established in the fruition of stream-entry.

But having heard this verse, he became established in the fruition of once-returning. Having heard the Mahādhammapāla Jātaka, he became established in the fruition of non-returning; at the time of death, lying on the royal couch beneath the white parasol, he attained arahantship. There was, however, no task of pursuit of striving through dwelling in the forest for the king. Having realised the fruition of stream-entry, however, having taken the Blessed One's bowl, having led the Blessed One together with his following up to the great mansion, he served him with superior solid and soft food. At the conclusion of the meal, the entire women's quarters, having come, paid homage to the Blessed One, except for Rāhula's mother. She, however, even though being told by the retinue "Go, pay homage to the master's son," having said "If there is virtue in me, the master's son himself will come to my presence; when he has come, I shall pay homage to him," did not go.

The Blessed One, having made the king take the bowl, having gone together with the two chief disciples to the royal bedchamber of the king's daughter, having said "The king's daughter, paying homage as she pleases, is not to be told anything," sat down on the prepared seat. She, having come quickly, having clasped the ankles, having turned her head on the top of his feet, paid homage according to her disposition. The king spoke of the king's daughter's achievement of virtues such as affection and respect towards the Blessed One: "Venerable sir, my daughter, having heard 'Ochre robes have been worn by you,' from that time onwards became one clothed in ochre robes; having heard of your practice of eating one meal a day, she became one eating one meal a day; having heard that the great bed had been abandoned by you, she lay only on a small bed with strips of cloth; having known of your state of abstaining from garlands, scents, and so on, she became one abstaining from garlands and scents; even when her own relatives sent a message saying 'We shall look after her,' she did not look at even one relative. Thus accomplished in virtue is my daughter, Blessed One." "It is not wonderful, great king, that the king's daughter, now being protected by you, should protect herself when her knowledge is fully matured; formerly, without protection, wandering at the foot of a mountain, even when her knowledge was not fully matured, she protected herself." Having said this, having told the Candakinnarī Jātaka, he rose from his seat and departed.

On the second day, however, while the ceremonies of consecration, entering the new house, and marriage blessing were taking place for Prince Nanda, having gone to his house, having made the prince take the bowl, wishing to give him the going forth, having spoken a blessing, he rose from his seat and departed. Janapadakalyāṇī, having seen the prince going, having said "Come back quickly, master's son," stretched out her neck and looked. He too, not daring to say to the Blessed One "Please take the bowl," went to the very monastery. The Blessed One gave the going forth to him, unwilling though he was. Thus the Blessed One, 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 treasures. 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, full of mirth, 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 did not make the boy turn back, and 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 seat of enlightenment; I shall make him the owner of a supramundane inheritance." He addressed the Venerable Sāriputta: "If so, Sāriputta, give the going forth to the boy Rāhula." The elder gave him the going forth. 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 the following 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.' Not believing her words, I rejected it, saying 'My son does not die without attaining enlightenment'" - when this was said, he 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 talk, 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, dwelt at the Bamboo Grove. At that time, the householder Anāthapiṇḍika, having taken goods with five hundred carts, having gone to the house of his own dear companion the millionaire in Rājagaha, having heard there of the arising of the Buddha, the Blessed One, towards the strong break of dawn, by the power of the deities, through the opened door, having approached the Teacher, having heard the Teaching, having become established in the fruition of stream-entry, on the second day, having given a great gift to the community of monks headed by the Buddha, having obtained the Teacher's promise for the purpose of coming to Sāvatthī, on the way, giving a hundred thousand at each of the forty-five yojana locations, having had a monastery built at every yojana, having bought Jeta's Grove by covering the ground with crores of gold coins for eighteen crores of gold, he began the new construction work. He had the perfumed chamber built for the One of Ten Powers in the middle, and having surrounded it, separately for the eighty great elders, in one settlement each, residences - by way of single-pinnacle buildings, double-pinnacle buildings, swan-shaped, quail-shaped, long halls, pavilions and so on - the remaining lodgings, and ponds, walking paths, night quarters, and day quarters - thus, with the bestowal of eighteen crores, having had a delightful monastery built on a charming piece of ground, he sent a messenger for the purpose of the One of Ten Powers' coming. The Teacher, having heard the word of the messenger, surrounded by the great community of monks, having departed from Rājagaha, gradually reached the city of Sāvatthī.

The great millionaire too, having prepared the monastery festival, on the day of the Tathāgata's entering Jeta's Grove, having had his son adorned with all ornaments, sent him together with five hundred boys who were likewise decorated and prepared. He, together with his retinue, having taken five hundred banners resplendent with cloths of five colours, was in front of the One of Ten Powers. Behind them, the two millionaire's daughters, Mahāsubhaddā and Cūḷasubhaddā, together with five hundred young girls, having taken full pitchers, went forth. Behind them, the merchant's wife, adorned with all ornaments, together with five hundred women, having taken full bowls, went forth. Behind all of them, the great millionaire himself, clothed in new garments, together with five hundred millionaires likewise clothed in new garments, went out to meet the Blessed One. The Blessed One, having placed this assembly of lay followers in front, surrounded by the great community of monks, with the radiance of his own body making the forest glades appear as if of a reddish hue sprinkled with a stream of liquid gold, with the boundless Buddha's grace, with the incomparable Buddha's glory, entered the Jeta's Grove monastery.

Then Anāthapiṇḍika asked him - "How should I proceed, venerable sir, regarding this monastery?" "If so, householder, give this monastery to the community of monks of the four directions, whether come or not yet come." "Good, venerable sir," the great millionaire, having taken a golden water-vessel, having poured water onto the hands of the One of Ten Powers, gave it saying "I give this Jeta's Grove monastery to the community of monks of the four directions, whether come or not yet come." The Teacher, having accepted the monastery, giving thanksgiving -

He spoke of the benefit of a monastery. Anāthapiṇḍika, beginning from the second day, began the monastery festival. Visākhā's mansion festival was completed in four months, but Anāthapiṇḍika's monastery festival was finished in nine months. In the monastery festival too, eighteen crores only went to bestowal. Thus, for just one monastery, he bestowed wealth reckoned at fifty-four crores.

But in the past, in the time of the Blessed One Vipassī, a millionaire named Punabbasumitto, having bought it by covering the ground with golden bricks, had a monastery for the Community measuring one yojana built on that very place. In the time of the Blessed One Sikhī, a millionaire named Sirivaḍḍha, having bought it by covering the ground with golden ploughshares, had a monastery for the Community measuring three leagues built on that very place. In the time of the Blessed One Vessabhū, a millionaire named Sotthija, having bought it by covering the ground with golden elephant footprints, had a monastery for the Community measuring half a yojana built on that very place. In the time of the Blessed One Kakusandha, a millionaire named Accuta, having bought it by covering the ground with golden bricks, had a monastery for the Community measuring one league built on that very place. In the time of the Blessed One Koṇāgamana, a millionaire named Ugga, having bought it by covering the ground with golden tortoises, had a monastery for the Community measuring half a league built on that very place. In the time of the Blessed One Kassapa, a millionaire named Sumaṅgala, having bought it by covering the ground with golden sticks, had a monastery for the Community measuring sixteen karīsas built on that very place. But in the time of our Blessed One, a millionaire named Anāthapiṇḍika, having bought it by covering the ground with crores of coins, had a monastery for the Community measuring eight karīsas built on that very place. It is said that this place is indeed a place never abandoned by all Buddhas.

Thus, from the attainment of omniscience at the great terrace of enlightenment up to the bed of the great final Nibbāna, in whatever place the Blessed One dwelt, this is called the proximate origin; by virtue of that we shall describe all the Jātakas.

The origin treatise is finished.

1.

The Book of the Ones

1.

The Chapter on the Unmistakable

1.

To begin with, the Blessed One spoke this unmistakable teaching of the Teaching while dwelling in the great monastery of Jetavana in dependence on Sāvatthī. But referring to whom did this discussion arise? The five hundred followers of other sects who were friends of the millionaire. For on one day the millionaire Anāthapiṇḍika, having taken his own five hundred friends who were disciples of other sects, having had much garlands, perfumes, and ointments as well as ghee, oil, honey, molasses, cloth, and coverings taken up, having gone to Jeta's Grove, having paid homage to the Blessed One, having venerated with perfumes, garlands, and so on, having given up medicines and garments to the community of monks, having avoided the six faults of sitting, sat down to one side. Those disciples of other sects too, having paid homage to the Tathāgata, gazing upon the Teacher's face resplendent like the full moon, the divine body adorned with the marks and features, surrounded by the fathom-wide radiance, and the dense Buddha rays flashing out alternating and paired, sat down near Anāthapiṇḍika itself.

Then the Teacher, like a young lion roaring a lion's roar on a red arsenic slab, roaring like a rainy-season cloud, and as if bringing down the celestial river, and as if stringing a jewel garland, with a divine voice endowed with eight factors, pleasant to hear, desirable, spoke a sweet talk on the Teaching, variegated with diverse methods. They, having heard the Teacher's teaching of the Teaching, with confident minds, having risen, having paid homage to the One of Ten Powers, having broken the refuge in other sects, went for refuge to the Buddha. They, from then on, constantly, with perfumes, garlands, and so on in their hands, together with Anāthapiṇḍika, having gone to the monastery, listened to the Teaching, gave gifts, guarded morality, and performed the Observance practice.

Then the Blessed One went again from Sāvatthī to Rājagaha. They, at the time of the Tathāgata's going, having broken that refuge, having gone again to the refuge of other sects, were established in their original position itself. The Blessed One too, having spent seven or eight months, went again to Jeta's Grove itself. Anāthapiṇḍika again too, having taken them, having gone to the Teacher's presence, having venerated the Teacher with perfumes, garlands, and so on, having paid homage, sat down to one side. They too, having paid homage to the Blessed One, sat down to one side. Then he reported to the Blessed One their state of being established at the root, having broken the refuge taken when the Tathāgata had set out on a journey, having taken again the refuge of other sects itself.

The Blessed One, as if opening a jewel casket scented with divine fragrance and filled with various perfumes, by the power of good verbal conduct practised continuously for immeasurable tens of millions of cosmic cycles, having opened his face-lotus, uttering a sweet voice, asked "Is it true, it is said, that you lay followers, having broken the three refuges, have gone to the refuge of other sects?" Then, when by those who were unable to conceal it, "True, Blessed One" was said, the Teacher said "Lay followers, making the delimitation from Avīci below to the summit of existence above, and across in immeasurable world systems, there is none equal to the Buddha in virtues such as morality and so on, whence then one superior?" "As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, the Tathāgata is declared the foremost among them; whatever wealth there is here or beyond, etc. Having made known the virtues of the Triple Gem made known by discourses beginning with "For those indeed devoted to the foremost," he said "Lay followers or female lay followers who have gone for refuge to the Triple Gem endowed with such excellent virtues are never reborn in hell and so on; rather, having been freed from rebirth in the realms of misery, having arisen in the heavenly world, they experience great success. Therefore, what was done by you who, having broken such a refuge, go to the refuge of other sects, is inappropriate."

And here, for the purpose of explaining the absence of rebirth in the realms of misery for those who have gone for refuge to the three jewels by way of liberation and by way of the highest, these discourses should be shown -

And not only did their Teacher teach them this much Teaching, but also, having taught the Teaching by such methods as "Lay followers, the meditation subject of recollection of the Buddha, the meditation subject of recollection of the Teaching, the meditation subject of recollection of the Community gives the path of stream-entry, gives the fruition of stream-entry, gives the path of once-returning, gives the fruition of once-returning, gives the path of non-returning, gives the fruition of non-returning, gives the path of arahantship, gives the fruition of arahantship," he said "What was done by you who break such a refuge is inappropriate." And here, the giving of the path of stream-entry and so on by the meditation subject of recollection of the Buddha and so on should be explained by discourses such as "One thing, monks, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. What is that one thing? Recollection of the Buddha" and so on.

Thus the Blessed One, having exhorted the lay followers in various ways, having said "Lay followers, in the past too, human beings, having taken what is not a refuge as 'a refuge' by the grasp of reasoning, by a mistaken grasp, having become the prey of demons in a wilderness occupied by non-human spirits, reached great destruction; but those people who took the unmistakable grasp, the definite grasp, the unerring grasp, in that very wilderness attained safety," remained silent. Then the householder Anāthapiṇḍika, having risen from his seat, having paid homage to the Blessed One, having praised him, having placed joined palms on his head, said thus: "Venerable sir, for now, the seizing by reasoning of these lay followers, having broken the highest refuge, is well-known to us; but formerly, the destruction of the rationalists in the wilderness occupied by non-human spirits, and the safety of those people who took the unmistakable grasp, is concealed from us, well-known only to you. It would be good indeed if the Blessed One, as if raising up a full moon in the sky, would make this reason known." Then the Blessed One, having aroused mindfulness in the millionaire saying "By me indeed, householder, having fulfilled the ten perfections for an immeasurable time, the knowledge of omniscience was penetrated for the very purpose of cutting off the uncertainty of the world; like one filling a golden tube with lion's fat, having applied your ear attentively, listen," like one bringing forth a full moon having broken through the interior of ice, made known the reason concealed by another existence.

In the past, in the Kāsi country, in the city of Bārāṇasī, there was a king named Brahmadatta. At that time the Bodhisatta, having taken conception in a caravan leader's family, after the elapse of ten months, having emerged from his mother's womb, gradually having come of age, went about engaging in trade with five hundred carts. He sometimes went from the east to the west, sometimes from the west to the east. In Bārāṇasī itself there was also another caravan leader's son, foolish, inexperienced, and unskilled in means. At that time the Bodhisatta, having taken very costly goods from Bārāṇasī, having filled five hundred carts, having made them ready for the journey, placed them aside. That foolish caravan leader's son too, in the same way, having filled five hundred carts, having made them ready for the journey, placed them aside.

At that time the Bodhisatta thought: "If this foolish caravan leader's son will go together with me, when a thousand carts are going along the road together, the road will not be sufficient, and firewood, water, and so on for the people, and grass for the oxen too, will be difficult to obtain; it is fitting for either him or me to go first." He, having had him summoned, having informed him of this matter, said "It is not possible for both of us to go together; will you go first, or behind?" He thought: "If I go first, there are many benefits: I shall travel on an unbroken road, the oxen will eat untouched grass, there will be untouched curry leaves for the people, there will be clear water, and having set the price according to my liking, I shall sell the goods." He said "I, my dear, shall go first." The Bodhisatta too saw many benefits in going behind. For thus it occurred to him - "Those going ahead will make the uneven places on the road level; I shall travel by the road they have gone. When the matured, hardened grass has been eaten by the oxen that went ahead, my oxen will eat the sweet grasses that have newly sprung up. The curry leaves for the people, having sprung up from the place where leaves were taken, will be sweet. In a waterless place, having dug pits, they will produce water; in the pits made by them, we shall drink water. The setting of prices is like depriving people of their lives; I, having gone behind, shall sell the goods at the price set by them." Then he, having seen these many benefits, said "My dear, you go first." "Good, my dear," the foolish caravan leader, having yoked the carts, having departed, gradually having passed beyond the human habitation, reached the entrance to the wilderness.

A wilderness - Is fivefold: a wilderness of thieves, a wilderness of fierce beasts, a waterless wilderness, a wilderness of non-human spirits, and a wilderness with little food. Therein, a road occupied by thieves is called a wilderness of thieves. A road occupied by lions and so on is called a wilderness of fierce beasts. Where there is no water either for bathing or for drinking, this is called a waterless wilderness. One occupied by non-human spirits is called a wilderness of non-human spirits. One devoid of roots, solid food, and so on is called a wilderness with little food. Among these fivefold wildernesses, that wilderness was both a waterless wilderness and a wilderness of non-human spirits. Therefore that foolish caravan leader's son, having placed very large jars on the carts, having had them filled with water, set out upon the wilderness of sixty yojanas.

Then, at the time when he had reached the middle of the wilderness, the demon inhabiting the wilderness, thinking "Having caused these humans to throw away the water they have taken, having made them weak, I shall devour them all," having created a delightful small carriage yoked with all-white young oxen, surrounded by ten or twelve non-human spirits with bows, quivers, shields, and weapons in hand, having bedecked himself with waterlilies and white water lilies, like a lordly man with wet sheath and wet clothes, having sat down in that small carriage, went along the opposite road with mud-smeared wheels. His retinue of non-human spirits too, going in front and behind, with wet hair and wet clothes, having bedecked themselves with garlands of waterlilies and white water lilies, having taken bunches of lotuses and white lotuses, eating lotus bulbs and roots, went along with drops of water and mud dripping from them. Caravan leaders, when a headwind blows, sit down in a small carriage, surrounded by attendants, avoiding the dust, and go in front. When the wind blows from behind, they go behind in the same manner. At that time, however, there was a headwind; therefore that caravan leader's son went in front.

The demon, having seen him approaching, having driven his own small carriage off the road, exchanged friendly welcome with him, saying "Where are you going?" The caravan leader too, having driven his own small carriage off the road, having given the carts space to pass, standing to one side, said to that demon "My dear, we are coming from Bārāṇasī. But you, having bedecked yourselves with waterlilies and white water lilies, with lotuses and white lotuses in hand, eating lotus bulbs and roots, smeared with mud, come along with drops of water dripping from you. Does it rain on the road by which you have come, or are there lakes covered with waterlilies and so on?" he asked. The demon, having heard his talk, said "My dear, what indeed is this you are speaking of? That dark line of forest can be seen. From there onwards the entire forest is a single mass of water, the rain god rains constantly, the grottoes are full, in each and every place there are lakes covered with lotuses and so on." Having said this, as the carts were passing in succession, he asked "Taking these carts, where are you going?" "To such and such a province." "In this and that cart, what goods are there?" "Such and such and such and such." "The cart coming from behind comes along exceedingly heavy; in this one, what goods are there?" "Water is in it." "You have done well in bringing water from afar; but from here onwards there is no need for water; ahead there is much water. Break the jars, throw away the water, and go at ease," he said. And having said thus, saying "You go on; there is delay for us," having gone a little way, having reached out of their sight, he went to his own demon city.

That foolish caravan leader too, through his own foolishness, having taken the demon's word, having had the jars broken, without leaving over even a handful of water, having thrown away everything, drove the carts forward. Ahead there was not even a small amount of water, and the people, not obtaining drinking water, became wearied. They, having travelled until sunset, having unyoked the carts, having placed them in a circle, tied the oxen to the wheels. There was neither water for the oxen, nor rice gruel or food for the people. The weakened people, having lain down here and there, slept. Immediately after the night period, the demons, having come from the demon city, having brought all the oxen and people to the destruction of life, having eaten the flesh, having left behind the bones, departed. Thus, in dependence on one foolish caravan leader's son, all of them too reached destruction; hand-bones and so on were scattered in the various directions and intermediate directions. The five hundred carts remained just as full as before.

The Bodhisatta too, having let a month or a fortnight pass from the day of the foolish caravan leader's son's departure, having departed from the city with five hundred carts, gradually reached the entrance of the wilderness. He, there, having filled the water jars, having taken much water, having had a drum circulated in the camp, having assembled the people, said thus: "Without asking me, do not use even a handful of water. In the wilderness there are poisonous trees; any leaf or flower or fruit not previously eaten by you, without asking me, do not eat." Having thus given exhortation to the people, he set out across the wilderness with five hundred carts. When he had reached the middle of the wilderness, that demon showed himself on the Bodhisatta's opposite road in the very same manner as before. The Bodhisatta, having seen him, understood: "In this wilderness there is no water; this is called a waterless wilderness. And this one is fearless, with red eyes; even his shadow is not discerned. Without doubt, the foolish caravan leader's son who went ahead of this one, having thrown away all the water, having become wearied, together with his following, must have been devoured. But he does not know my wise nature and skilfulness in means, methinks." Then he said to him: "Go on, you. We, being merchants, without seeing other water, do not throw away water already taken; but having thrown it away at a place where it is seen, having made the carts light, we shall go." The demon, having gone a little way, having reached out of sight, went to his own demon city.

But when the demons had gone, the people said to the Bodhisatta: "Sir, those people, having said 'This blue line of forest can be seen; thenceforth it rains constantly,' wearing garlands of water lilies and white lotuses, having taken bunches of lotuses and white lotuses, eating lotus bulbs and roots, with wet clothes, with wet hair, with drops of water trickling down, have come, saying 'Having thrown away the water, let us go quickly with light carts.'" The Bodhisatta, having heard their talk, having caused the carts to be halted, having caused all the people to assemble, asked: "Has it been heard before by any of you that 'In this wilderness there is a lake or a pond'?" "No, sir, it has not been heard before." This is a waterless wilderness; now certain people say "In front of this blue line of forest it rains." "A rain-wind blows over how great a distance?" "About a yojana, sirs." "But has the rain-wind struck the body of even one of you?" "There is not, sirs." "The head of a cloud can be seen at how great a distance?" "About three yojanas, sirs." "But has even a single head of a cloud been seen by any of you?" "There is not, sirs." "A streak of lightning can be seen at how great a distance?" "About four or five yojanas, sirs." "But has the flash of lightning been seen by any of you?" "There is not, sirs." "The sound of thunder is heard at how great a distance?" "About one or two yojanas, sirs." "But has the sound of thunder been heard by any of you?" "There is not, sirs." "Those are not human beings; those are demons. They will have come wishing to devour us, having caused us to throw away our water and having made us weak. The foolish caravan leader's son who went ahead is not clever in means. Certainly he, having had his water thrown away by them and having been wearied, will have been devoured; the five hundred carts will be standing just as full as before. Today we shall see them. Without throwing away even a handful of water, drive very quickly!" Thus he had them drive on.

He, going along, having seen the five hundred carts just as full as before, and the hand-bones and other remains of oxen and people scattered in all directions, having had the carts unyoked, having had a camp formed in a circle of carts, having fed the people and oxen their evening meal early, having had the oxen lie down in the middle of the people, himself being the leader of the force, sword in hand, having taken up guard throughout the three watches of the night, standing right there, he let the dawn rise. On the following day, however, right early, having had all tasks completed, having fed the oxen, having abandoned the weak carts, having had the sturdy ones taken, having abandoned the goods of little value, having had the very costly goods loaded up, having gone to his desired destination, having sold the goods at double and triple the price, having taken the entire company, he went back again to his own city.

The Teacher, having spoken this talk on the Teaching, having said "Thus, householder, in the past, those who held to the grasp of reasoning reached great destruction, but those who held to the unmistakable grasp, having freed themselves from the hands of the spirits, having gone safely to their desired destination, returned again to their own place," having connected the two stories, having fully awakened through this unmistakable teaching of the Teaching, spoke this verse -

1.

Therein, "unmistakable" means definite, unfailing, leading to liberation. "State" means cause. For since a result stands dependent upon a cause by way of being dependent upon it for its occurrence, therefore it is called "state"; and its usage should be understood in such passages as "the possible as possible and the impossible as impossible" and so on. Thus, by the pair of terms "unmistakable state," it explains: "That which, because it exclusively brings welfare and happiness, has been practised by the wise - a definite cause, an unfailing cause, a cause leading to liberation - that is this." This is the summary here; but in detail, the three goings for refuge, the five precepts, the ten precepts, the Pātimokkha restraint, the sense restraint, the purification of livelihood, the use of requisites, and the entire fourfold purification morality; guarding the doors of the sense faculties, moderation in eating, pursuit of wakefulness, meditative absorption, insight, direct knowledge, meditative attainment, the noble path, the noble fruition - all this is the unmistakable state, the unmistakable practice, the practice leading to liberation: this is the meaning.

And since this is the name for the practice leading to liberation, for that very reason the Blessed One, showing the unmistakable practice, spoke this discourse -

"Monks, a monk possessed of three qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions. With which three? Here, monks, a monk is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness. And how, monks, is a monk one with guarded doors in the sense faculties? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs... etc. Thus, monks, a monk is one with guarded doors in the sense faculties.

"And how, monks, is a monk one who knows moderation in food? Here, monks, a monk, having reflected wisely, takes food - not for amusement, not for intoxication... etc. Thus, monks, a monk is one who knows moderation in food.

"And how, monks, is a monk devoted to wakefulness? Here, monks, a monk during the day by walking and sitting... etc. Thus, monks, a monk is devoted to wakefulness."

In this discourse too, just these three qualities were stated. But this unmistakable practice is obtainable up to the fruition of arahantship. Therein, even the fruition of arahantship is indeed called a practice, both for the dwelling in fruition attainment and for final nibbāna without clinging.

"Some" means certain wise people. Therein, although there is no fixed rule that "they are named so-and-so," this should be understood as said with reference to the Bodhisatta together with his following. "Rationalists say the second" - "the second" means, second from the first unmistakable state, from the cause leading to liberation, a cause grasped by reasoning, a cause not leading to liberation. "Rationalists say" - but here, together with the preceding term, this is the explanation: The unmistakable state, the definite cause, the unfailing cause, the cause leading to liberation - certain wise people headed by the Bodhisatta took up. But those rationalists headed by the foolish caravan leader's son said, they took up the second - the blameworthy, the indefinite state, the failed cause, the cause not leading to liberation. Among them, those who took up the unmistakable state were practising the bright practice. Those who took up the second - the cause not leading to liberation, reckoned as grasping by reasoning, thinking "there must be water ahead" - They were practising the dark practice.

Therein, the bright practice is the practice of non-decline, the dark practice is the practice of decline. Therefore those who practised the bright practice, they, not having declined, attained safety. But those who practised the dark practice, they, having declined, came to calamity and disaster - having said this meaning to the householder Anāthapiṇḍika, the Blessed One further said this: "Having understood this, the wise one should take what is unmistakable."

Therein, "having understood this, the wise one" means a son of good family endowed with extensive, purified, highest wisdom that has obtained the name "medhā," having known the virtue and fault, the progress and deterioration, the benefit and harm in the two states termed the non-speculative-grasp and the speculative-grasp, namely the unmistakable and the mistakable - this is the meaning. "Should take what is unmistakable" means whatever is the unmistakable, definite, cause leading to liberation termed the bright practice, the practice of non-decline - that alone one should take. Why? Because of its very nature of being definite and so on. But one should not take the other. Why? Because of its very nature of being indefinite and so on. For this unmistakable practice is indeed the practice of all Buddhas, Individually Enlightened Ones, and sons of the Buddha. For all Buddhas, having stood upon the unmistakable practice itself, having fulfilled the perfections with firm energy, become Buddhas at the foot of the Bodhi tree; Individually Enlightened Ones produce individual enlightenment; sons of the Buddha penetrate the knowledge of the perfections of a disciple.

Thus the Blessed One, having given those lay followers the three accomplishments of family and the six accomplishments of the sensual heavens and the Brahma world, having shown this unmistakable teaching of the Teaching - namely, the unmistakable practice which gives the path and fruition of arahantship at the end, and the mistakable practice which gives rebirth in the four realms of misery and in the five low families - further made known the four truths in sixteen aspects. At the conclusion of the four truths, all those five hundred lay followers became established in the fruition of stream-entry.

The Teacher, having brought this teaching of the Teaching and having shown it, having told the two stories, having made the connection, having connected the Jātaka, showed - "At that time the foolish caravan leader's son was Devadatta, his assembly was Devadatta's assembly itself, the wise caravan leader's son's assembly was the Buddha's assembly, but the wise caravan leader's son was myself" - thus he concluded the teaching.

The commentary on the Apaṇṇaka Jātaka is first.

2.

"Untiring" - the Blessed One spoke this teaching of the Teaching while dwelling at Sāvatthī. But referring to whom? A certain monk who had given up energy. It is said that while the Tathāgata was dwelling at Sāvatthī, a certain son of good family dwelling in Sāvatthī, having gone to Jeta's Grove, having heard the teaching of the Teaching in the presence of the Teacher, with a confident mind, having seen the danger in sensual pleasures, having gone forth, having received full ordination, having become five years in seniority, having learnt the two matrices, having trained in the practice of insight, having taken a meditation subject agreeable to his own mind in the presence of the Teacher, having entered a certain forest, having entered the rains retreat, even though striving for three months, he was unable to produce even a mere light or a mere sign.

Then this occurred to him: "Four persons were spoken of by the Teacher; among them I must be one for whom the word is the maximum. There is not, methinks, for me in this individual existence either path or fruition. What shall I do with dwelling in the forest? Having gone to the Teacher's presence, looking at the Buddha's body endowed with the splendour of beauty, hearing the sweet teaching of the Teaching, I shall dwell" - thus he returned again to Jeta's Grove itself. Then his intimate friends said to him - "Friend, you, having taken a meditation subject in the presence of the Teacher, went thinking 'I shall practise the ascetic duty'; but now, having come back, you go about delighting in company. Has your task of the going forth reached its summit? Have you become one incapable of rebirth?" Friend, I, not having obtained either the path or the fruition, having given up energy thinking "I must be an incapable person," have come back. "What was done by you, friend, is without reason; having gone forth in the Dispensation of the Teacher of firm energy, giving up energy - what was done by you is inappropriate. Come, let us show you to the Tathāgata" - having taken him, they went to the Teacher's presence.

The Teacher, having seen him, said thus: "Monks, you have come bringing this monk who is unwilling. What has been done by this one?" "Venerable sir, this monk, having gone forth in such a Dispensation leading to liberation, while practising the ascetic duty, having given up energy, has come back" - they said. Then the Teacher said to him: "Is it true that energy has been given up by you, monk?" "True, Blessed One." "Why then, monk, having gone forth in such a Dispensation of mine, instead of making yourself known as 'one of few wishes' or 'content' or 'secluded' or 'one putting forth strenuous energy,' you made yourself known as 'a monk who has given up energy.' Were you not formerly one of energy? In dependence on the energy exerted by you alone, in the desert wilderness, in five hundred carts, humans and oxen, having obtained drinking water, became happy. Now why do you give up energy?" That monk was supported by just that much of a word.

Having heard that discourse, the monks requested the Blessed One - "Venerable sir, now the state of energy having been given up by this monk is well-known to us, but formerly his state of happiness through obtaining drinking water for oxen and people in the desert wilderness in dependence on his energy alone was concealed, well-known only to your omniscient knowledge; tell us too this reason." "If so, monks, listen," the Blessed One, having aroused mindfulness in those monks, made known the reason concealed by another existence.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī in the Kāsi country, the Bodhisatta, having taken conception in a caravan leader's family, having come of age, went about engaging in trade with five hundred carts. He once set out upon a desert wilderness of sixty yojanas. In that wilderness, fine sand, when grasped with the fist, did not remain in the hand; from sunrise onwards it became hot like a heap of embers, and it was not possible to tread upon it. Therefore those traversing it, having loaded firewood, water, sesame, rice and so on onto carts, travelling only at night, at the break of dawn having arranged the carts in a circle, having had a pavilion built on top, having finished the meal duty early in the morning, having sat in the shade and spent the day, when the sun had set, having eaten supper, when the ground had become cool, having yoked the carts, they travel; the travelling is just like a sea voyage. It is proper to obtain what is called a land-pilot; he guides the caravan by means of the stars.

That caravan leader too, at that time, going through that wilderness in just this manner, having gone fifty-nine yojanas, thinking "Now in just one night there will be the departure from the desert wilderness," having eaten supper, having discarded all firewood and water, having yoked the carts, set out. But the pilot, having had a seat spread out on the leading cart, looking at the stars in the sky, saying "Drive this way, drive this way," lay down. He, being wearied from not sleeping over a long course of time, fell into sleep, and did not know that the oxen, having turned back, were taking the very road by which they had come. The oxen went the whole night. The pilot, having awakened at the time of the break of dawn, having looked at the stars, said "Turn the carts back, turn them back." While they were just turning the carts back and arranging them in order, dawn broke. The people, saying "This is the very place where our camp was established yesterday; our firewood and water too are exhausted; now we are ruined," having unyoked the carts, having placed them in a circle, having made a pavilion on top, lay down beneath their own carts, bewailing.

The Bodhisatta, thinking "If I give up energy, all will perish," wandering about in the early morning at the cool time itself, having seen a clump of dabba grass, having thought "These grasses will have arisen through the moisture of water below," having had a spade taken, had that spot dug; they dug to a depth of sixty cubits. Having dug that much ground, when they were striking, the spade struck against a rock below; at the mere striking, all gave up energy. But the Bodhisatta, thinking "There must be water below this rock," having descended, standing on the rock, having bent down, having applied his ear, attending to the sound, having heard the sound of water flowing below, having come back up, said to the junior attendant - "Dear son, if energy is given up by you, we shall all perish; you, not giving up energy, having taken this iron hammer, having descended into the pit, give a blow on this rock." He, having accepted his word, even though all stood having given up energy, not giving up energy, having descended, gave a blow on the rock. The rock, having split in the middle, having fallen below, having blocked the stream, stood there; a gush of water the size of a palmyra trunk rose up. All, having drunk water, bathed; having split the surplus axle-yokes and so on, having cooked rice gruel and food, having eaten, and having fed the oxen, when the sun had set, having tied a flag near the water pit, they went to their desired destination. They, having sold their goods there, having obtained profit twofold, threefold, and fourfold, went to their own dwelling place. They, having remained there as long as life lasted, went according to their actions; the Bodhisatta too, having performed meritorious deeds such as giving and so on, went according to his actions.

The Fully Self-Enlightened One, having spoken this teaching of the Teaching, spoke this verse as one who had fully awakened -

2.

Therein, "untiring" means free from idleness, putting forth strenuous energy. "Sandy waste" (vaṇṇupathe): vaṇṇu is called sand (vālukā); the meaning is "a sandy path." "Digging" (khaṇantā) means digging the ground. "Open ground" (udaṅgaṇe): here "ud" is an indeclinable particle; "aṅgaṇa" means in a place where human beings wander about; the meaning is an uncovered piece of land. "There" (tattha) means in that sandy waste. "Found water" (papaṃ avinduṃ) means they obtained water. For water is called "papā" because of its drinkable nature. Or, pavaddhaṃ āpaṃ is papaṃ; the meaning is a great quantity of water.

"Thus" (evaṃ) is the establishment of the simile. "Sage" (munī): wisdom (mona) is called knowledge (ñāṇa), or one among bodily moral perfection and so on; because of being endowed with that, a person is called a "sage." And this is manifold: the household sage, the homeless sage, the learner sage, the sage beyond training, the Individually Enlightened One sage, and the sage of sages. Therein, "the household sage" means a householder who has attained the fruit and understood the teaching. "The homeless sage" means one gone forth of just such a nature. "The learner sage" means the seven learners. "The sage beyond training" means one who has eliminated the mental corruptions. "The Individually Enlightened One sage" means an Individually Enlightened One. "The sage of sages" means the Fully Self-Enlightened One. But in this meaning, by way of all-inclusive classification, one endowed with wisdom reckoned as moral perfection should be understood as a "sage." "Possessed of the power of energy" (vīriyabalūpapanno) means endowed with energy and with bodily power and the power of knowledge. "Untiring" (akilāsu) means free from idleness -

Because of being endowed with energy possessed of four factors as thus stated, he is not lazy. "May find peace of heart" (vinde hadayassa santiṃ) means he finds, obtains the noble teaching reckoned as meditative absorption, insight, direct knowledge, and the path knowledge of arahantship, which has come to the term "peace" by making both consciousness and the material phenomenon of the heart cool - this is the meaning. For by the Blessed One -

"Monks, the lazy one dwells in suffering, mixed up with evil unwholesome mental states, and neglects a great benefit for oneself. But, monks, one who has aroused energy dwells in happiness, secluded from evil unwholesome mental states, and fulfils a great benefit for oneself. Not by the inferior, monks, is there attainment of the highest" -

Thus in many discourses the painful abiding of the lazy and the pleasant abiding of one putting forth strenuous energy have been praised. Here too, showing that very pleasant abiding to be attained by the power of energy by one putting forth strenuous energy, who has not formed a resolution, who is gifted with introspection, he said "Thus the sage, possessed of the power of energy, untiring, may find peace of heart." This is what is meant - Just as those merchants, untiring, digging in the sandy waste, obtained water, so too in this Dispensation, being untiring and striving, a wise monk obtains this peace of heart classified as meditative absorption and so on. You, monk, formerly having exerted energy for the sake of mere water, now why do you give up energy in such a Dispensation leading to liberation that gives the path and fruition? - having thus shown this teaching of the Teaching, he made known the four truths. At the conclusion of the truths, the monk who had given up energy became established in the highest fruition, arahantship.

The Teacher too, having told the two stories, having made the connection, having connected the Jātaka, showed: "At that time, the one who, not giving up energy, having broken the rock, was the giver of water to the public, the minor attendant, was this monk who had given up energy; the remaining assembly has now become the Buddha's assembly; but the caravan leader was myself" - thus he concluded the teaching.

The commentary on the Vaṇṇupatha Jātaka is second.

3.

"If here you fail to attain" - this teaching of the Teaching too the Blessed One spoke while dwelling at Sāvatthī, referring to a certain monk who had given up energy. For having seen him brought by the monks in the former method itself, the Teacher said - "You, monk, having gone forth in such a Dispensation that gives the path and fruition, giving up energy, like the Seriva merchant who lost a golden bowl worth a hundred thousand, you will grieve for a long time." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence.

In the past, in the fifth cosmic cycle from now, the Bodhisatta was a hawker in the Seriva country. He, going together with a certain greedy hawker named Seriva for the purpose of trade, having crossed a river named Nīlavāha, entering a city named Ariṭṭhapura, having divided the city streets, went about selling goods in the street allotted to him. The other too took the street allotted to him. And in that city a certain millionaire's family had become decayed; all the sons and brothers and wealth had gone to utter elimination; one girl remained together with her grandmother; those two lived by working for wages for others. But in their house there was a golden bowl formerly used by the great millionaire, placed among other vessels, not being used for a long time, covered with stains; they did not even know its nature as a golden bowl. That greedy merchant at that time, going about calling "Take jewels, take jewels," arrived at that house door. That girl, having seen him, said to her grandmother: "Mother, get me one ornament." Mother, we are poor; having given what, shall we get one? This bowl of ours exists, but it is of no use to us; having given this, get one. She, having summoned the merchant, having caused him to sit on a seat, having given him that bowl, said: "Sir, having taken this, give something to your sister." The merchant, having taken the bowl in his hand, thinking "It will be a golden bowl," having turned it over, having drawn a line with a needle on the back of the bowl, having known its golden nature, thinking "Without giving anything to these women, I shall take away this bowl," saying "What is this worth? It is not even worth the price of half a māsaka," having thrown it on the ground, he rose from his seat and departed. Since after one has entered and left a street, the other is allowed to enter it, the Bodhisatta, having entered that street, going about calling "Take jewels, take jewels," arrived at that very house door.

Again that girl said to her grandmother in the same way. Then the grandmother said to her: "Dear, the merchant who came first, having thrown the bowl on the ground, has gone; now having given what, shall we get one?" Mother, that merchant is harsh of speech, but this one is pleasant to behold and of gentle conversation; perhaps he might take it. Mother, if so, summon him. She summoned him. Then, having entered their house, when he was seated, they gave him that bowl. He, having known its nature as a golden bowl, said: "Mother, this bowl is worth a hundred thousand; goods worth a hundred thousand are not in my hands." Sir, the merchant who came first, having said "This is not worth even half a māsaka," having thrown it on the ground, has gone; but this must have become a golden bowl through your merit; we give this to you; having given us just something, take this and go. The Bodhisatta, at that moment, having given all the five hundred coins in his possession and goods worth five hundred, having requested just this much - "Give me this balance and this bag and eight coins" - having taken them, he departed. He, having gone quickly to the riverbank, having given eight coins to the boatman, boarded the boat.

Thereupon the greedy merchant too, having gone again to that house, said "Bring that bowl, I will give you something." She, having scolded him, said "You did not value our golden bowl worth a hundred thousand at even half a penny, but one righteous merchant like your master, having given us a thousand, has taken it and gone." Having heard that, thinking "I have lost the golden bowl worth a hundred thousand, this is indeed a great loss for me," with powerful sorrow arisen, being unable to establish mindfulness, having become unconscious, having scattered his own coins that had come into his possession and his bundle of goods right at the house-door, having abandoned his inner and outer robes, having made the beam of his balance into a club and having taken it, having departed close behind the Bodhisatta, having gone to the riverbank, having seen the Bodhisatta going, he said "Hey, boatman, turn the boat back!" But the Bodhisatta prevented him, saying "Dear son, do not turn back." For the other too, even as he was watching the Bodhisatta going, powerful sorrow arose, his heart became hot, blood gushed from his mouth, and his heart split like mud in a pond. He, having bound resentment towards the Bodhisatta, met with the destruction of life right there. This was the first binding of resentment by Devadatta towards the Bodhisatta. The Bodhisatta, having performed meritorious deeds such as giving and so on, went according to his actions.

The Fully Self-Enlightened One, having spoken this teaching of the Teaching, spoke this verse as one who had fully awakened -

3.

Therein, "if here you fail to attain the fixed course of the Good Teaching" means in this Dispensation you fail to attain the path of stream-entry, which is termed the fixed course of the Good Teaching. If you fail, giving up energy, you do not attain, you do not obtain - this is the meaning. "For a long time you will regret" means this being so, you, grieving and lamenting, will regret for a long course of time; or else, because of having given up energy, because of having failed to attain the noble path, having arisen in hell and so on for a long time, experiencing sufferings of various kinds, you will regret, you will become weary - this is the meaning here. How? "Like the merchant of Serivā" means just as this merchant named "Serivā." This is what is meant - Just as formerly the merchant named Serivā, having obtained a golden bowl worth a hundred thousand, not having made energy for the purpose of acquiring it, having fallen away from that, regretted; just so you too, in this Dispensation, not attaining the noble path which is like a prepared golden bowl, through having given up energy, having fallen away from that, will regret for a long time. But if you do not give up energy, just as the wise merchant the golden bowl, you will obtain in my Dispensation the ninefold supramundane state.

Thus the Teacher, taking arahantship as the pinnacle, having shown this teaching of the Teaching, made known the four truths. At the conclusion of the truths, the monk who had given up energy became established in the highest fruition, arahantship.

The Teacher too, having told the two stories, having made the connection, having connected the Jātaka, showed - "At that time the foolish merchant was Devadatta, but the wise merchant was myself" - thus he concluded the teaching.

The commentary on the Serivavāṇija Jātaka is third.

4.

"Even with little, the wise one" - this teaching of the Teaching the Blessed One spoke while dwelling near Rājagaha in Jīvaka's Mango Grove, referring to the Elder Cūḷapanthaka.

Therein, the rebirth of Cūḷapanthaka should first be told. In Rājagaha, it is said, the daughter of a wealthy millionaire's family, 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." 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 her husband: "My pregnancy has reached maturity; delivery in a place devoid of relatives and kin would indeed be suffering for both of us; let us go to the family house." He, having thought "If I go, 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, it is fitting for me to 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.

Then that man, 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." "What shall we do now?" "The purpose for which we would go to the family house, that matter has been accomplished right on the way; 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, came to their own dwelling place.

While they were living there, this boy Mahāpanthaka, having heard other children saying "Little father, big father" and "Grandfather, grandmother," asked his mother: "Mother, other children say 'Little father, big father' and also say 'Grandfather, grandmother'; we have no relatives." "Yes, dear son, you have no relatives here, but in the city of Rājagaha your grandfather is a wealthy millionaire; there you 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 you there." "Good, sir, 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 taken up residence in 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 does not exist. They are great offenders against us. It is not possible for them to stand within our range of vision. But let them take this much wealth and both of them go to a comfortable place and live, but let them send the children here." The millionaire's daughter, having taken the wealth sent by her mother and father, placed the children in the hands of the very messengers who had come and sent them. The children 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 hearing the Teaching in the presence of the Teacher, his mind inclined towards the going forth. He said to his grandfather: "If you would accept, 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, dear son." Having accepted, he went to the Teacher's presence. The Teacher said: "What, great millionaire, have you obtained a boy?" "Yes, venerable sir, this boy is my grandson; he says 'I wish to go forth in your presence.'" The Teacher commanded a certain monk who walked for almsfood: "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, obtained full ordination. Having been fully ordained, doing the work of wise attention, he attained arahantship.

He, spending his time in the happiness of meditative absorption, the happiness of the path, 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: "Great millionaire, if you would accept, I would give Cūḷapanthaka the going forth." "Give him the going forth, venerable sir." The elder, having given the boy Cūḷapanthaka the going forth, established him in the ten precepts. The novice Cūḷapanthaka, right from the time of going forth, was slow.

He was unable to learn this single verse in four months. It is said that he, having gone forth in the time of the Fully Self-Enlightened 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 said to him "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" - and drove him out of the monastery. 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 scents and garlands, 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 thinking "I shall become a layman." 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 home, having seen the Teacher, having approached, paid homage. 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." The Blessed One, having taken Cūḷapanthaka and gone, having caused him to sit down at the entrance of the perfumed chamber, saying "Cūḷapanthaka, facing east, remain right here rubbing this piece of cloth, repeating 'Removal of impurity, removal of impurity,'" having given him a pure piece of cloth prepared by supernormal power, when the time was announced, surrounded by the community of monks, having gone to Jīvaka's house, 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 and 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 that this piece of cloth alone has become defiled, stained with 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 verses, 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 "Venerable sir, there are no monks in the monastery." 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, 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 dyeing work, some recitation - thus he created a thousand monks, not one alike to another. 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." The man, having gone, 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 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 risen from his seat, 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, in the Teaching hall, 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, drove him out of the monastery saying 'He is unable to learn a single verse in four months, this one is slow'; but the Fully Self-Enlightened 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 lion-like stretching like a majestic elephant, rousing himself like a lion, 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 pavilion, emitting the six-coloured Buddha-rays, illuminating 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 Fully Self-Enlightened 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, he said: "What discussion were you having as you sat together here now, monks? And what was the conversation that was interrupted?" "Venerable sir, we, seated in this place, were not speaking any other pointless talk, but were seated praising your virtues: 'Friends, Mahāpanthaka, not knowing Cūḷapanthaka's disposition, drove him out of the monastery saying "He is unable to learn a single verse in four months, this one is slow"; but the Fully Self-Enlightened One, by his unsurpassed sovereignty as King of the Teaching, in just one interval between meals, gave him arahantship together with the analytical knowledges. Ah, the power of the Buddhas is indeed great!'" The Teacher, having heard the monks' discussion, said: "Monks, Cūḷapanthaka, in dependence on me, has now attained greatness among teachings in the teachings; but formerly too, in dependence on me, he attained greatness of wealth among possessions." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter. The Blessed One made known the reason concealed by another existence.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī in the Kāsi country, the Bodhisatta, having been reborn in a millionaire's family, having come of age, having obtained the position of millionaire, was named the junior millionaire. He was wise, experienced, and knew all signs. One day, while going to attend upon the king, having seen a dead mouse in a side street, at that very moment having calculated the constellation, he said this: "Is it possible for a son of good family with vision, having taken this rat, both to maintain his wife and children and to engage in business activities?" A certain son of a poor family, having heard that word of the millionaire, thinking "This one would not say it without knowing," having taken that mouse, having sold it at a certain shop for a cat's use, having obtained a farthing, with that farthing having taken molasses, he took drinking water with one pot. He, having seen garland-makers coming from the forest, having given little by little pieces of molasses, gave drinking water with a ladle; and they gave him a handful of flowers each. He, with the proceeds from those flowers, on the following day too, having taken molasses and a water-pot, went to the flower garden itself. On that day the garland-makers, having given him half-picked flowering shrubs, went away. He, before long, by this means obtained eight coins.

Again, on a certain day of wind and rain, in the royal garden many dry sticks and branches and leaves had been blown down by the wind; the park keeper could not see a means to discard them. He, having gone there, said to the park keeper: "If you will give me these pieces of wood and leaves, I shall remove all of these for you." He accepted saying "Take them, sir." The junior pupil, having gone to the children's playground, having given molasses, in a moment having had all the pieces of wood and leaves removed, had a heap made at the park gate. At that time the royal potter, searching for firewood for the purpose of firing vessels for the royal household, having seen those at the park gate, bought them from his hand and took them. On that day the junior pupil, by the sale of wood, obtained sixteen coins and five vessels such as jars and so on.

He, when twenty-four coins had arisen, thinking "There is this means for me," having placed one drinking vessel in a place not far from the city gate, attended upon five hundred grass-carriers with drinking water. They said "My dear, you are very helpful to us; what shall we do for you?" He, having said "When a matter arises for me, you will do it," wandering here and there, established a friendly association with both a land-route worker and a water-route worker. His land-route worker informed him "Tomorrow a horse-dealer, having taken five hundred horses, will come to this city." He, having heard his word, said to the grass-carriers "Today give me one bundle of grass each, and while my grass is unsold, do not sell your own grass." They, having accepted saying "Good," having brought five hundred bundles of grass, caused them to arrive at his house. The horse-dealer, not having obtained fodder for the horses in the entire city, having given him a thousand, took that grass.

Thereupon, after the lapse of a few days, his water-route worker friend informed him "A great ship has arrived at the port." He, thinking "There is this means," having taken with eight coins a temporary chariot complete with all accessories, having gone to the ship-port with great pomp, having given one signet ring to the sailor as a pledge, having had a place not far away surrounded with a curtain, seated, he commanded his men "When merchants come from outside, inform me at the third announcement." Having heard "A ship has arrived," about a hundred merchants from Bārāṇasī came saying "Let us take the goods." You will not obtain the goods; at such and such a place a pledge has been given by a great merchant. They, having heard that, came to his presence. The attendant men, according to the previous arrangement, informed him at the third announcement of their arrival. Those about a hundred merchants, having given one thousand each, having become partners with him in the ship, again having given one thousand each, having had their shares released, made the goods their own property.

The junior pupil, having taken two hundred thousand, having come to Bārāṇasī, thinking "It is fitting for me to be grateful," having had one hundred thousand taken, went near the junior millionaire. Then the millionaire asked him "Having done what, dear son, was this wealth obtained?" He, having stood upon the means indicated by you, said "It was obtained within just four months," and beginning with the dead mouse, related the entire story. The junior millionaire, having heard his word, thinking "Now it is fitting to make such a young man my own," having given his own daughter who had come of age, made him the master of the entire family. He, upon the passing of the millionaire, obtained the position of millionaire in that city. The Bodhisatta too went according to his actions.

The Fully Self-Enlightened One too, having spoken this teaching of the Teaching, spoke this verse as one who had fully awakened -

4.

Therein, "even with little" means even with a small amount, even with an insignificant amount. "The wise one" means one endowed with wisdom. "With his capital" means with his stock-in-trade. "Discerning" means skilled in business. "Raises himself up" means having produced great wealth and fame, he settles and establishes himself therein. Like what? Like one fanning a small fire, just as a wise man, gradually putting in cow-dung powder and the like into a small fire, blowing with the breath of his mouth, raises it up, increases it, and makes it into a great mass of fire; just so a wise man, having obtained even a little capital, having employed it by various means, increases wealth and fame, and having increased them, establishes himself therein; or else by that very greatness of wealth and fame he raises himself up, makes himself well-known and renowned - this is the meaning.

Thus the Blessed One, having shown this teaching of the Teaching thus: "Monks, Cūḷapanthaka, in dependence on me, has now attained greatness among teachings in the teachings, but formerly he attained greatness of wealth among possessions too," having told the two stories, having made the connection, connected the Jātaka: "At that time the junior pupil was Cūḷapanthaka, but the junior millionaire was myself" - thus he concluded the teaching.

The commentary on the Cūḷaseṭṭhi Jātaka is fourth.

5.

"What is the worth of a measure of rice" - this the Teacher spoke while dwelling at Jeta's Grove, referring to the Elder Lāḷudāyī. At that time the Venerable Dabba the Mallian was the distributor of meals for the Community. When he was assigning the ticket meals right early, the Elder Lāḷudāyī sometimes received an excellent meal, sometimes an inferior meal. He, on the day he received an inferior meal, caused confusion in the ticket hall, saying "Does only Dabba know how to give tickets? Do we not know?" When he was causing confusion in the ticket hall, they gave him the ticket basket, saying "Well then, you yourself give the tickets." Thenceforth he gave tickets to the Community. But while giving, he did not know "This is an excellent meal" or "This is an inferior meal" or "The excellent meal is at such-and-such a seniority" or "The inferior meal is at such-and-such a seniority"; even when making the place in the list, he did not observe "The place in the list is at such-and-such a seniority." At the time the monks stood, he drew a line on the ground or on the wall, noting "In this place this is the place in the list, in this place this." On the following day, at the ticket hall, the monks are either fewer or more; when they are fewer, the line is below; when they are more, it is above. He, not knowing the place in the list, gave tickets by the mark of the line.

Then the monks said to him: "Friend Udāyī, a line may be below or above, but the excellent meal is placed at such-and-such a seniority, the inferior meal at such-and-such a seniority." He, answering back to the monks, says: "If so, why is this line placed thus? Do I believe you, or do I believe this line?" Then the young monks and novices drove him out from the ticket hall, saying "Friend Lāḷudāyī, when you give tickets, the monks decline in their material gain; you are not suitable to give; go away from here." At that moment there was a great commotion in the ticket hall. Having heard that, the Teacher asked the Elder Ānanda: "Ānanda, there is a great commotion in the ticket hall; what is this sound?" The Elder reported that matter to the Tathāgata. He said: "Ānanda, not only now does Lāḷudāyī, through his own foolishness, cause loss of material gain to others; in the past too he did just so." The Elder requested the Blessed One for the purpose of making manifest the meaning of that matter. The Blessed One made known the reason concealed by another existence.

In the past, in the Kāsi country, in Bārāṇasī, Brahmadatta was king. At that time our Bodhisatta was his valuer. He valued elephants, horses and so on, and gems, gold and so on, and having valued them, he had the owners of the goods given a price corresponding to the goods. But the king was greedy; he, due to his nature of greed, thought thus: "This valuer, valuing thus, before long the wealth in my house will go to utter elimination; I shall appoint another valuer." He, having opened the lattice window and looking at the royal courtyard, having seen a certain village man, a greedy fool, going through the royal courtyard, thinking "This one will be able to do the work of valuing for me," having had him summoned, said "Will you be able, sir, to do the work of valuing for us?" "I will be able, Sire." The king, for the purpose of protecting his own wealth, appointed that fool to the work of valuing. Thenceforth that fool, valuing elephants, horses and so on, having reduced the value, stated it according to his own liking. Because of his being appointed to that particular position, whatever he stated, that itself became the price.

At that time, a certain horse-dealer brought five hundred horses from the northern region. The king, having summoned that man, had the horses valued. He made the value of five hundred horses one measure of rice-grain. And having done so, having said "Give the horse-dealer one measure of rice-grain," he had the horses settled in the stable. The horse-dealer, having gone to the presence of the former valuer, having reported that incident, asked "Now what should be done?" He said: "Having given that man a bribe, ask him thus: 'That our horses are worth one measure of rice-grain, this is known; but in dependence on you, we wish to know the value of a measure of rice-grain. Will you be able, standing in the presence of the king, to say that measure of rice-grain is worth such and such?' If he says 'I am able,' take him and go to the presence of the king; I too shall come there."

The horse-dealer, having accepted the Bodhisatta's word saying "Good," having given the valuer a bribe, reported that matter. He, having received the bribe, said "I will be able; let the measure of rice-grain be valued." "If so, let us go to the royal palace," and taking him, he went to the presence of the king. The Bodhisatta too and many other councillors also went. The horse-dealer, having paid homage to the king, said - "Sire, we know the fact that five hundred horses are worth one measure of rice-grain; but what that measure of rice-grain is worth, ask the valuer, Sire." The king, not knowing that incident, asked "Hey, valuer, what are five hundred horses worth?" "A measure of rice-grain, Sire." "So be it, sir, let the horses be worth a measure of rice-grain. But what is that measure of rice-grain worth?" he asked. That foolish man said "The measure of rice-grain is worth Bārāṇasī within and without." He, it is said, formerly conforming to the king, had made one measure of rice-grain the value of the horses. Then again, having received a bribe from the hand of the merchant, he made the value of that measure of rice-grain Bārāṇasī within and without. At that time, however, the wall enclosure of Bārāṇasī was twelve yojanas. This was its interior; but the exterior was a country of three hundred yojanas. Thus that fool made the value of such a great Bārāṇasī, within and without, a measure of rice-grain.

Having heard that, the councillors, clapping their hands and laughing, said: "We formerly had the perception that the earth and the kingdom were priceless, yet such a great kingdom of Bārāṇasī together with its king is worth merely a measure of rice-grain. Oh, what an accomplishment of knowledge the valuer has! Where has this valuer been living for so long a time? He is indeed befitting for our king!" Thus they made mockery -

5.

At that time the king, ashamed, having had that fool thrown out, gave the position of valuer to the Bodhisatta himself. The Bodhisatta too went according to his actions.

The Teacher, having brought this teaching of the Teaching, having told the two stories, having made the connection, connected the Jātaka: "At that time the village fool who was the valuer was Lāḷudāyī, but the wise valuer was myself" - thus he concluded the teaching.

The commentary on the Taṇḍulanāḷi Jātaka is fifth.

6.

"Possessed of shame and moral fear": this the Blessed One spoke while dwelling at Jeta's Grove, referring to a certain monk with many goods. It is said that a certain householder dwelling in Sāvatthī, when his wife had died, went forth. He, while going forth, having had his own residential cell and fire hall and storeroom built, having filled the storeroom with ghee, rice-grain and so on, went forth. And having gone forth, having summoned his own slaves, having had food cooked according to his liking, he ate; and he had many requisites - at night there was one set of inner and outer robes, during the day another. He dwelt at the edge of the monastery. One day, while he was taking out robes, bed-sheets and so on, spreading them out in the residential cell and drying them, many country monks, wandering on a lodging tour, having gone to the residential cell, having seen the robes and so on, asked "Whose are these?" He said "Mine, friend." "Friend, this too is a robe, this too is an inner robe, this too is a bed-sheet - all yours alone?" "Yes, mine alone." "Friend, three robes have been allowed by the Blessed One; you, having gone forth thus in the Dispensation of the Buddha who is of few wishes, have become one of so many requisites. Come, we shall take you to the presence of the One of Ten Powers" - having taken him, they went to the Teacher's presence.

The Teacher, having seen him, said "Why, monks, have you come having seized a monk who is unwilling?" "Venerable sir, this monk has many goods and many requisites." "Is it true, monk, that you have many goods?" "True, Blessed One." "Why then have you, monk, become one of many goods?" "Do I not speak praise of fewness of wishes, of contentment, of solitude, of arousal of energy?" He, having heard the Teacher's words, angered, thinking "I shall now conduct myself in this manner," having thrown away his outer robe, stood in the midst of the assembly wearing a single robe.

Then the Teacher, encouraging him, said: "Did you not, monk, formerly as a seeker of shame and moral fear, even at the time of the water-sprite, dwell for twelve years seeking shame and moral fear? Why now, having gone forth in the weighty Buddha's teaching, having thrown away the outer robe in the midst of the fourfold assembly, having abandoned shame and moral fear, do you stand thus?" He, having heard the Teacher's words, having established shame and moral fear, having put on that robe, having paid homage to the Teacher, sat down to one side. The monks requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence.

In the past, in the Kāsi country, in Bārāṇasī, there was a king named Brahmadatta. At that time the Bodhisatta took conception in the womb of his queen-consort. On his name-giving day they gave him the name Prince Mahiṃsa. At the time when he was running about and roaming around, another son too was born to the king; they gave him the name Prince Canda. But at the time when he was running about and roaming around, the Bodhisatta's mother died; the king established another in the position of queen-consort. She was dear and agreeable to the king; she too, in the course of their living together, gave birth to one son; they gave him the name Prince Sūriya. The king, having seen the son, with a gladdened mind, said "Dear lady, I give a boon for your son." The queen, having made the boon to be taken at a time of her choosing, set it aside. She, when the sons had come of age, said to the king - "A boon was given by the Sire to my son at the time of his birth; give the kingdom to my son." The king, having rejected it saying "My two sons go about blazing like masses of fire; it is not possible to give the kingdom to your son," yet having seen her entreating again and again, thinking "This one might even contemplate evil against my sons," having summoned his sons, said - "Dear sons, I gave a boon at the time of Prince Sūriya's birth. Now his mother requests the kingdom; I do not wish to give it to him; a woman is by nature evil; she might even contemplate evil against you; you, having entered the forest, after my passing, should exercise the kingship in the city belonging to our family" - having wept, having lamented, having kissed them on the head, he sent them away. They, having paid homage to their father, while they were descending from the mansion, Prince Sūriya, who was playing in the royal courtyard, having seen them, having known the reason, saying "I too shall go together with my brothers," departed together with them. They entered the Himālaya.

The Bodhisatta, having turned aside from the road, having sat down at the foot of a tree, addressed Prince Sūriya: "Dear son, Prince Sūriya, having gone to that lake, having bathed and drunk, bring drinking water for us too in lotus leaves." Now that lake had been obtained by a water-sprite from the presence of Vessavaṇa, and Vessavaṇa said to him - "Setting aside those who know the divine virtues, whatever others descend into this lake, you may eat them. Those who have not descended, you may not get." Thenceforth that demon, having asked those who descended into that lake about the divine virtues, ate those who did not know. Then indeed Prince Sūriya, having gone to that lake, descended without even investigating. Then that demon, having seized him, asked "Do you know the divine virtues?" He said "The divine virtues are the moon and the sun." Then, having said "You do not know the divine virtues," having made him enter the water, he placed him in his own dwelling place. The Bodhisatta too, having seen him tarrying too long, sent Prince Canda. The demon, having seized him too, asked "Do you know the divine virtues?" "Yes, I know; the divine virtues are the four directions." The demon, having said "You do not know the divine virtues," having seized him too, placed him right there.

The Bodhisatta, when he too was long in coming, thinking "There must be some obstacle," having gone there himself, having seen the footprints of descent of both, thinking "This lake must be occupied by a demon," having armed himself with a sword and having taken a bow, stood there. The water-sprite, having seen the Bodhisatta not descending into the water, having become like a man who works in the woods, said to the Bodhisatta - "My good man, you are wearied by the road; why do you not descend into this lake, bathe, drink, eat lotus roots and fibres, adorn yourself with flowers, and go comfortably?" The Bodhisatta, having seen him, having known "This must be a demon," said "My brothers have been seized by you." "Yes, they were taken." "Why?" "I get those who descend into this lake." "But do you get all of them?" "Setting aside those who know the divine virtues, I get the rest." "But do you have need of the divine virtues?" "Yes, there is." "If so, I shall tell you the divine virtues." "If so, tell me; I shall listen to the divine virtues." The Bodhisatta said "I would tell the divine virtues, but my body is soiled." The demon, having bathed the Bodhisatta, having fed him food, having given him water to drink, having bedecked him with flowers, having anointed him with perfumes, having spread a divan in the middle of a decorated pavilion, gave it to him.

The Bodhisatta, having sat down on the seat, having caused the demon to sit at his feet, saying "If so, with ears inclined, listen carefully to the divine virtues," spoke this verse -

6.

Therein, "accomplished in shame and moral fear" means endowed with shame and moral fear. Among those, one is ashamed of bodily misconduct and so on, thus "shame" (hirī); this is a designation for moral shame. One fears those very same things, thus "moral fear" (ottappa); this is a designation for dread of evil. Therein, shame is of internal origination, moral fear is of external origination. Shame takes oneself as authority, moral fear takes the world as authority. Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear. Shame has the characteristic of deference, moral fear has the characteristic of seeing danger in faults with timid fear.

Therein, one produces internally originated shame for four reasons - having reviewed one's birth, having reviewed one's age, having reviewed one's valour, and having reviewed one's great learning. How? "This evil doing is indeed not the deed of those accomplished in birth; it is the deed of those of low birth such as fishermen and so on. It is not proper for one like me, accomplished in birth, to do this deed." Thus, firstly, having reviewed one's birth, by not doing evil such as killing living beings and so on, one produces shame. Likewise, "This evil doing is indeed a deed to be done by the young. It is not proper for one like me, established in age, to do this deed." Thus, having reviewed one's age, by not doing evil such as killing living beings and so on, one produces shame. Likewise, "This evil deed is indeed the deed of those of a weak nature. It is not proper for one like me, accomplished in valour, to do this deed." Thus, having reviewed one's valour, by not doing evil such as killing living beings and so on, one produces shame. Likewise, "This evil deed is indeed the deed of the blindly foolish, not of the wise. It is not proper for one like me, a wise one, very learned, to do this deed." Thus, having reviewed one's great learning, by not doing evil such as killing living beings and so on, one produces shame. Thus one produces internally originated shame for four reasons. And having produced it, having introduced shame into one's own mind, one does not commit evil deeds. Thus shame is called of internal origination.

How is moral fear called of external origination? "If you commit an evil deed, you will incur reproach in the four assemblies.

Thus one who reviews, through externally originated moral fear, does not commit evil deeds. Thus moral fear is called of external origination.

How is shame called taking oneself as authority? Here a certain son of good family, having made himself the authority and foremost, thinking "It is not proper for one like me, who has gone forth out of faith, who is very learned, who observes the ascetic practices, to do an evil deed," does not do evil. Thus shame is called taking oneself as authority. Therefore the Blessed One said -

"He, having made himself alone the authority, abandons the unwholesome, develops the wholesome. He abandons the blameworthy, develops the blameless. He maintains himself in purity."

How is moral fear called taking the world as authority? Here a certain son of good family, having made the world the authority and foremost, does not commit an evil deed. As he said -

"Great indeed is this world community. In this great world community there are ascetics and brahmins possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they know the mind; they too will know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.'

"There are deities possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they know the mind; they too will know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' He, having made the world itself the authority and foremost, abandons the unwholesome, develops the wholesome. He abandons the blameworthy, develops the blameless. He maintains himself in purity."

Thus moral fear is called taking the world as authority.

"Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear" - here, however, "bashfulness" means the manner of being ashamed; shame is established in that intrinsic nature. "Fear" means fear of the realms of misery; moral fear is established in that intrinsic nature. Both of those are obvious in the avoidance of evil. For just as a certain son of good family, while defecating and urinating and so on, having seen someone before whom one ought to be ashamed, might become ashamed and scorned, just so, having entered upon the sense of shame internally, he does not commit an evil deed. A certain person, having become frightened by fear of the realms of misery, does not commit an evil deed. Herein this is the simile - Just as among two iron balls, one might be cool and smeared with dung, and one hot and blazing. Therein a wise person, being disgusted because of its being smeared with dung, does not take the cool one, and the other because of fear of burning. Therein, just as the not taking of the cool one smeared with dung through disgust, so should be understood the non-performance of evil through entering upon the sense of shame internally; just as the not taking of the hot one through fear of burning, so should be understood the non-performance of evil through fear of the realms of misery.

"Shame has the characteristic of deference, moral fear has the characteristic of seeing danger in faults with timid fear" - this pair too is obvious in the avoidance of evil itself. For a certain person, through reviewing the greatness of birth, reviewing the greatness of the Teacher, reviewing the greatness of the inheritance, and reviewing the greatness of fellow practitioners of the holy life - by these four reasons, having aroused shame characterised by deference, does not do evil. A certain person, through fear of self-censure, fear of censure by others, fear of punishment, and fear of an unfortunate realm - by these four reasons, having aroused moral fear characterised by seeing danger through fear of faults, does not do evil. Therein, reviewing the greatness of birth and so on, and fear of self-censure and so on, should be expounded in detail. Their detail is stated in the Commentary on the Aṅguttara Nikāya.

"Established in bright qualities" - the wholesome mental states to be accomplished beginning with this very shame and moral fear are called bright qualities; by the method of all-inclusive classification, they are the mundane and supramundane mental states of the four planes. The meaning is: established in them, endowed with them. "Peaceful good persons in the world" - peaceful through the stilling of bodily action and so on; good persons because they are resplendent persons through gratitude and thankfulness. "World," however, is of many kinds: the world of activities, the world of beings, the world of space, the world of aggregates, the world of sense bases, and the world of elements. Therein, "one world - all beings are sustained by nutriment" etc. "eighteen worlds - the eighteen elements" - here the world of activities is stated. The world of aggregates and so on are included within that itself. But in such passages as "this world, the world beyond, the heavenly world, the human world" and so on, the world of beings is stated.

Here the world of space is spoken of. Among these, here the world of beings is intended. For in the world of beings, whatever good persons are of such a nature, they are called "those with divine qualities."

Therein, "gods" means conventional gods, rebirth gods, and purification gods - threefold. Among these, from the time of Mahāsammata onwards, because they are regarded by the world as "gods," kings, princes, and so on are called conventional gods. Those arisen in the heavenly world are called rebirth gods. Those who have eliminated the mental corruptions are called purification gods. And this too was said -

"Conventional gods are kings, queens, and princes. Rebirth gods are the gods from the terrestrial gods and above. Purification gods are Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions."

The qualities of these gods are divine qualities. "Vuccare" means "are said." For wholesome mental states rooted in shame and moral fear, because they are the cause of accomplishment of family, of rebirth in the heavenly world, and of the state of purification, in the meaning of cause they are the qualities of all three kinds of those gods - thus "divine qualities"; and persons endowed with those divine qualities are also "those with divine qualities." Therefore, showing those qualities by way of a teaching with persons as the foundation, he said "Peaceful good persons in the world are called 'those with divine qualities'."

The demon, having heard this teaching of the Teaching, with a confident mind, said to the Bodhisatta - "Wise one, I am pleased with you; I give you one brother. Which one shall I bring?" "Bring the youngest." "Wise one, you merely know the divine virtues, but you do not practise them." "Why?" "Because, setting aside the elder and having the younger brought, you do not perform the act of respect towards the elder." I both know the divine virtues, demon, and I practise them. For it is in dependence on him that we entered this forest. For it was for his sake that his mother requested the kingdom from our father; but our father, not granting that boon, allowed dwelling in the forest for the purpose of our protection. That prince, having conformed, came together with us. Even if it were said "A demon devoured him in the forest," no one would believe it; therefore I, frightened by the fear of reproach, have that very one brought. "Excellent, excellent, wise one, you both know the divine virtues and you practise them" - the pleased demon, having given applause to the Bodhisatta, having brought both brothers, gave them.

Then the Bodhisatta said to him - "My dear, you, having been reborn as a demon who devours the flesh and blood of others through evil deeds done by yourself in the past, even now you do only evil; this evil deed of yours will not give you the opportunity to be freed from hell and so on; therefore, from now on, having abandoned evil, do what is wholesome." And he was indeed able to tame him. He, having tamed that demon, with protection arranged by him, dwelling right there, one day having observed the stars, having known the state of his father's death, having taken the demon, having gone to Bārāṇasī, having taken the kingdom, having given the viceroyalty to Prince Canda and the position of general to Prince Sūriya, having had a shrine built for the demon in a delightful place, he acted in such a way that he received the finest garlands, the finest flowers, and the finest food. He, having exercised the kingdom righteously, went according to his actions.

The Teacher, having brought this teaching of the Teaching and having shown it, made known the truths; at the conclusion of the truths, that monk became established in the fruition of stream-entry. The Fully Self-Enlightened One too, having told the two stories, having made the connection, connected the Jātaka - "At that time the water-sprite was the monk with many possessions, Prince Sūriya was Ānanda, Prince Canda was Sāriputta, but the eldest brother, Prince Mahiṃsa, was myself."

The commentary on the Devadhamma Jātaka is sixth.

7.

"I am your son, great king" - this the Teacher spoke while dwelling at Jeta's Grove, referring to Vāsabhakhattiyā. The story of Vāsabhakhattiyā will become manifest in the Bhaddasāla Jātaka in the Book of Twelves. It is said that she was the daughter of Mahānāma the Sakyan, born in the womb of a slave woman named Nāgamuṇḍā, and was the chief queen of the king of Kosala. She gave birth to a son for the king. But the king, afterwards having known her status as a slave woman, reduced her position, and reduced the position of her son Viṭaṭūbha as well. Both of them lived within the inner dwelling itself. The Teacher, having known that reason, in the earlier period of the day, surrounded by five hundred monks, having gone to the king's dwelling, having sat down on the prepared seat, said "Great king, where is Vāsabhakhattiyā?" The king reported that reason. Great king, whose daughter is Vāsabhakhattiyā? "Of Mahānāma, venerable sir." "When she came, to whom did she come?" "To me, venerable sir." Great king, she is a king's daughter, she came to a king himself, and dependent on a king himself she obtained a son. For what reason is that son not the owner of his father's own kingdom? Formerly kings, having obtained a son even in the womb of a wife for the moment, a firewood gatherer, gave the kingdom to the son. The king requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence.

In the past, in Bārāṇasī, King Brahmadatta, having gone to the park with great pomp, while wandering about there out of desire for flowers and fruits, having seen in the park jungle thicket a certain woman who was singing and gathering firewood, with his mind bound in love, lived together with her. At that very moment the Bodhisatta took conception in her womb; at that very instant her womb became heavy as if filled with a thunderbolt. She, having known the established state of the embryo, said "An embryo, Sire, has been established in me." The king, having given a signet ring, having said "If it is a daughter, having given up this, you should raise her; if it is a son, you should bring him together with the signet ring to my presence," departed.

She too, when the embryo was fully matured, gave birth to the Bodhisatta. At the time when he was running about and roaming around, while he was playing at the playground, those who spoke thus said "We have been struck by a fatherless one." Having heard that, the Bodhisatta, having gone to his mother's presence, asked "Mother, who is my father?" "Dear son, you are the son of the king of Bārāṇasī." "Mother, but is there any witness?" Dear son, the king, having given this signet ring, having said "If it is a daughter, having given up this, you should raise her; if it is a son, you should bring him together with the signet ring," has gone. "Mother, this being so, why do you not take me to my father's presence?" She, having known her son's intention, having gone to the king's gate, had the king informed. And having been summoned by the king, having entered, having paid homage to the king, she said "This is your son, Sire." The king, even though knowing, out of shame in the midst of the assembly, said "He is not my son." "This is your signet ring, Sire; do you recognise this?" "This too is not my signet ring." "Sire, now apart from a declaration of truth, there is no other witness for me. If this boy was born dependent on you, let him remain in the sky; if not, let him fall to the ground and die" - having taken the Bodhisatta by the feet, she threw him into the sky. The Bodhisatta, having folded his legs cross-legged in the sky, seated, with a sweet voice, teaching the Teaching to his father, spoke this verse -

7.

Therein, "I am your son" means "I am your son." And a son is fourfold: one born from oneself, one born in the field, a pupil, and an adopted son. Therein, one born dependent on oneself is called one born from oneself. One produced on the back of a bed, on a divan, on the chest, and so on, is called one born in the field. One who learns a craft in one's presence is called a pupil. One given for the purpose of supporting and caring for is called an adopted son. But here "son" is said with reference to one born from oneself. He who delights the people by the four ways of supporting others is a king; a great king is a great king. Addressing him, he said "great king." "Support me, O lord of people" means: O lord of people, O chief of the multitude, you support me, maintain me, nurture me. "The king supports others too" means the king supports others too - people such as elephant keepers and so on, and many beings gone to the animal realm such as elephants, horses, and so on. "Why not the king his own offspring" - here "why not" is an indeclinable particle in the sense of reproach and in the sense of encouragement. By saying "The king does not support his own offspring, his own son, me," he censures; by saying "He supports many other people," he encourages. Thus the Bodhisatta, both censuring and encouraging, said "Why not the king his own offspring?"

The king, having heard the Bodhisatta sitting in the sky and thus teaching the Teaching, stretched out his hand saying "Come, dear son," and saying "I myself shall support you, I myself shall support you," stretched out a thousand hands. The Bodhisatta, without descending into the hand of another, descended into the hand of the king himself and sat on his lap. The king, having given him the viceroyalty, made his mother the queen-consort. He, upon the passing of his father, having become the king known as the Firewood-cart King, having exercised the kingdom righteously, went according to his actions.

The Teacher, having brought this teaching of the Teaching for the king of Kosala, having shown the two stories, having made the connection, connected the Jātaka - "At that time the mother was Mahāmāyā, the father was the great King Suddhodana, but the Firewood-cart King was myself."

The commentary on the Kaṭṭhahāri Jātaka is seventh.

8.

"Even being unhurried" - this the Teacher spoke while dwelling at Jeta's Grove, referring to a monk who had given up energy. But in this Jātaka, the present story and the past story will become manifest in the Saṃvara Jātaka in the Book of Elevens. For the story in that one and in this one is exactly alike, but the verses are different. The young Gāmaṇi, having stood firm in the Bodhisatta's exhortation, even though being the youngest of a hundred brothers, surrounded by the hundred brothers, seated on an excellent divan beneath the white parasol, having looked at his own achievement of fame, satisfied, thinking "This achievement of fame of mine belongs to our teacher," uttered this inspired utterance -

8.

Therein, "api" is merely a particle. "Ataramānānaṃ" means of those who, standing firm in the exhortation of the wise, without hurrying, without haste, do the work by means of skill. "Phalāsāva samijjhati" means the hope for the desired fruit succeeds indeed through the accomplishment of that fruit. Or alternatively, "phalāsā" means the fruit of hope; the meaning is that the desired fruit succeeds indeed. "Vipakkabrahmacariyosmi" - here the four ways of supporting others, because of being the foremost conduct, are called the holy life; and that, because of being attained through the achievement of fame rooted in it, is called ripened. Or whatever fame was produced by him, that too, in the sense of being foremost, is called the holy life. Therefore he said "I am one whose holy life has ripened." "Evaṃ jānāhi gāmaṇī" - in some places a village man too or a village elder too is called a headman. But here he said with reference to himself as the chief of all people. Hey headman, you should know this reason thus - in dependence on the teacher, having surpassed the hundred brothers, I have attained this great kingdom - thus he uttered an inspired utterance.

But when he had attained the kingdom, after the elapse of seven or eight days, all the brothers too went to their own respective dwelling places. The Gāmaṇi king, having exercised the kingdom righteously, went according to his actions; the Bodhisatta too, having performed meritorious deeds, went according to his actions.

The Teacher, having brought this teaching of the Teaching and having shown it, made known the truths; at the conclusion of the truths, the monk who had given up energy became established in arahantship. The Teacher, having told the two stories, having made the connection, connected the Jātaka - "At that time the young Gāmaṇi was the monk who had given up energy, but the teacher was myself."

The commentary on the Gāmaṇi Jātaka is eighth.

9.

"Hairs growing on my head" - this the Teacher spoke while dwelling at Jeta's Grove, referring to the great renunciation. That has already been told below in the introduction. But at that time the monks sat praising the renunciation of the One of Ten Powers. Then the Teacher, having come to the Teaching hall, seated on the Buddha's seat, addressed the monks: "What discussion were you having as you sat together here, monks?" When it was said "Venerable sir, not any other talk, but we were seated praising your renunciation," he said "Not only now, monks, has the Tathāgata gone forth into renunciation; in the past too he went forth." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence.

In the past, in the Videha country, in Mithilā, there was a king named Maghadeva, a righteous king of righteousness. He played the amusements of a boy for eighty-four thousand years, likewise exercised viceroyalty, likewise having exercised the great kingdom, having spent a long course of time, one day addressed the barber: "When you, my dear barber, should see grey hairs on my head, then you should inform me." The barber too, having spent a long course of time, one day, having seen just one grey hair among the king's collyrium-coloured head hairs, reported: "Sire, one grey hair of yours is seen." When it was said "Then, my dear, having pulled out that grey hair, place it on my palm," having pulled it out with golden tweezers, he placed it on the king's palm. At that time the king had eighty-four thousand years of life remaining. Even this being so, having seen the grey hair, regarding himself as if the King of Death had come and was standing nearby, and as if he had entered a blazing leaf-hut, having been stirred with a sense of urgency, he thought: "Foolish Maghadeva, even up to the arising of grey hair you were not able to give up these defilements."

As he was thus reflecting on the manifestation of the grey hair, an inner burning arose, sweat was released from his body, and his cloaks reached a state where they needed to be wrung out and removed. He, thinking "This very day it is fitting for me to go forth and go into homelessness," having given the barber an excellent village yielding a hundred thousand, having had his eldest son summoned, said: "Dear son, grey hair has become manifest on my head; I have become old. Human sensual pleasures have been enjoyed by me; now I shall seek divine sensual pleasures. It is the time for renunciation for me. You take charge of this kingdom; but I, having gone forth, dwelling in the Maghadeva mango grove park, shall practise the ascetic duty." The councillors, having approached him who thus wished to go forth, asked: "Sire, what is the reason for your going forth?" The king, having taken the grey hair in his hand, spoke this verse to the councillors -

9.

Therein, "hairs on the head" means head-hairs. For head-hairs, because they grow on the head, the highest of all limbs such as hands, feet, and so on, are called "hairs on the head." "These have arisen as snatchers of life" means see, dear ones, because of the carrying away of the three stages of life through the manifestation of grey hair, these have arisen as snatchers of life. "Have appeared" means have arisen. "Divine messengers" means "deva" means Death, "his messengers" thus "divine messengers." For when grey hairs have appeared on the head, one is as if standing near the King of Death; therefore grey hairs are called "messengers of the god of Death." "Messengers like gods" also means divine messengers. For just as when an adorned and prepared deity, having stood in space, declares "On such and such a day you will die," that happens just so; in the same way, when grey hairs have appeared on the head, it is just like a deity's declaration; therefore grey hairs are called "messengers similar to gods." "Messengers of the gods of purification" also means divine messengers. For all Bodhisattas, having seen the aged, the diseased, the dead, and the one gone forth, having attained a sense of urgency, depart and go forth. As he said -

By this method, grey hairs are called "divine messengers" because of being messengers of the gods of purification. "It is time for my going forth" shows that it is time for me for the taking up of the ascetic's mark, which has received the name "going forth" in the sense of departing from the lay state.

He, having said thus, on that very day, having abandoned the kingdom, having gone forth in the going forth of sages, dwelling in that very Maghadeva mango grove, having developed the four divine abidings for eighty-four thousand years, established in meditative absorption not fallen away from, having died, having been reborn in the Brahma world, again having passed away from there, having become a king named Nimi in Mithilā itself, having united his declining lineage, having gone forth right there in the mango grove, having developed the divine abidings, he again went to the Brahma world itself.

The Teacher too, having brought and shown this teaching of the Teaching: "Not only now, monks, has the Tathāgata gone forth in the great renunciation; in the past too he went forth indeed," made known the four truths. At the conclusion of the truths, some became stream-enterers, some once-returners, some non-returners. Thus the Blessed One, having told these two stories, having made the connection, connected the Jātaka: "At that time the barber was Ānanda, the son was Rāhula, but King Maghadeva was myself."

The commentary on the Maghadeva Jātaka is ninth.

10.

"Whom others do not protect" - this the Teacher spoke while dwelling in dependence on the town of Anupiya, in the Anupiya mango grove, referring to the Elder Bhaddiya who dwelt in happiness. The Elder Bhaddiya who dwelt in happiness went forth as the seventh with Upāli at the assembly of the six warriors. Among them, the Elder Bhaddiya, the Elder Kimila, the Elder Bhagu, and the Elder Upāli attained arahantship; the Elder Ānanda became a stream-enterer; the Elder Anuruddha became one with the divine eye; Devadatta became an obtainer of meditative absorption. But the story of the six warriors up to the town of Anupiya will become manifest in the Khaṇḍahāla Jātaka. But the Venerable Bhaddiya, recollecting both the arrangement of protection for himself during the time of kingship and the arising of fear in himself even while rolling about on a great bed on the excellent upper terrace of the mansion while being guarded by so many guards, and now, having attained arahantship, the disappearance of fear in himself even while dwelling anywhere in the forest and so on, uttered the inspired utterance "Oh, what happiness! Oh, what happiness!" Having heard that, the monks reported to the Blessed One: "The Venerable Bhaddiya declares the final liberating knowledge." The Blessed One said: "Not only now, monks, is Bhaddiya one who dwells in happiness; in the past too he was one who dwelt in happiness indeed." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter. The Blessed One made known the reason concealed by another existence.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, having been a wealthy brahmin of northern origin, having seen the danger in sensual pleasures and the benefit in renunciation, having abandoned sensual pleasures, having entered the Himalayas, having gone forth in the going forth of sages, produced the eight attainments; and his retinue too was great - five hundred hermits. He, during the rainy season, having departed from the Himalayas, surrounded by a group of hermits, wandering on a journey in villages, market towns and so on, having reached Bārāṇasī, in dependence on the king, made his dwelling in the royal garden. There, having dwelt for the four months of the rainy season, he asked permission of the king. Then the king requested him: "You, venerable sir, are old; what use is the Himalayas to you? Having sent your pupils to the Himalayas, dwell right here." The Bodhisatta, having entrusted the five hundred hermits to the chief pupil, having dismissed them saying "Go, you dwell in the Himalayas together with these; but I shall dwell right here," himself made his dwelling right there.

Now that chief pupil of his had gone forth from royalty; having abandoned a great kingdom, having gone forth, having performed the preliminary work on a circular meditation object, he was an obtainer of the eight attainments. He, dwelling in the Himalayas together with the hermits, one day, wishing to see the teacher, having addressed those hermits, saying "You dwell right here without discontent; I, having paid homage to the teacher, shall return," having gone to the teacher's presence, having paid homage, having exchanged friendly greetings, having spread out a wooden mat, lay down right near the teacher. And at that time the king, having gone to the park thinking "I shall see the hermit," having paid homage, sat down to one side. The pupil-hermit, having seen the king, did indeed not rise; but lying down just as he was, he uttered the inspired utterance "Oh, what happiness! Oh, what happiness!" The king, displeased thinking "This hermit, even having seen me, did not rise," said to the Bodhisatta - "Venerable sir, this hermit must have eaten whatever he wished; uttering an inspired utterance, he just enjoys a comfortable sleeping place." Great king, this hermit was formerly a king like you; he, thinking "Formerly, during my time as a householder, while experiencing the splendour of sovereignty, even though being guarded by many with weapons in hand, I did not obtain such happiness," utters this inspired utterance concerning his own happiness of going forth and happiness of meditative absorption. And having said thus, the Bodhisatta, in order to give a talk on the Teaching to the king, spoke this verse -

10.

Therein, "whom others do not protect" means whatever person many other persons do not protect. "And who does not protect others" means and whoever, thinking "I alone exercise kingship," does not protect many other people. "He indeed, O king, sleeps happily" means great king, that person, alone, without a companion, secluded, endowed with bodily and mental happiness, sleeps happily. And this is merely the heading of the teaching. But not only does he sleep; such a person goes happily, stands happily, sits happily, lies down happily - in all postures he is one who has attained happiness. "Without expectation towards sensual pleasures" means devoid of expectation towards object-sensuality and defilement-sensuality, with desire and lust gone, free from craving, such a person dwells happily in all postures, great king.

The king, having heard the teaching of the Teaching, with a satisfied mind, having paid homage, went to his own dwelling; the pupil too, having paid homage to the teacher, went to the Himalayas itself. But the Bodhisatta, dwelling right there, with his meditative absorption not fallen away, having died, was reborn in the Brahma world.

The Teacher, having brought this teaching of the Teaching and having shown it, having told the two stories, having made the connection, connected the Jātaka - "At that time the pupil was the Elder Bhaddiya, but the leader of the group was myself."

The commentary on the Sukhavihāri Jātaka is tenth.

The Unmistakable Chapter is first.

Its summary:

2.

The Chapter on Morality

11.

"There is benefit for those of good conduct" - this the Teacher spoke while dwelling at the Bamboo Grove in dependence on Rājagaha, referring to Devadatta. The story of Devadatta up to the employment of the murderous assault will become manifest in the Khaṇḍahāla Jātaka, up to the releasing of Dhanapālaka will become manifest in the Cūḷahaṃsa Jātaka, and up to the entering into the earth will become manifest in the Samuddavāṇija Jātaka in the Book of Twelves.

For on one occasion Devadatta, having requested the five cases and not obtaining them, having split the Community, having taken five hundred monks, was dwelling at Gayāsīsa. Then the knowledge of those monks reached maturity. Having known that, the Teacher addressed the two chief disciples: "Sāriputta, five hundred monks who are your dependants, having approved of Devadatta's view, have gone together with him. But now their knowledge has reached maturity. You, having gone there together with many monks, having taught them the Teaching, having awakened those monks with the path and fruition, having taken them, come back." They, having gone in just that way, having taught them the Teaching, having awakened them with the path and fruition, on the following day at the time of the break of dawn, having taken those monks, came to the Bamboo Grove itself. And having come, while the Elder Sāriputta was standing having paid homage to the Blessed One, the monks, having praised the elder, said to the Blessed One - "Venerable sir, our elder brother, the General of the Teaching, surrounded by five hundred monks, coming, shines exceedingly; but Devadatta has become one whose retinue has fallen away." "Not only now, monks, does Sāriputta shine coming surrounded by a company of relatives; in the past too he shone just so. Devadatta too has not only now fallen away from the group; in the past too he had fallen away just so." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence.

In the past, in the country of Magadha, in the city of Rājagaha, a certain king of Magadha exercised kingship. At that time the Bodhisatta, having taken conception in the womb of a deer, having come of age, attended by a retinue of a thousand deer, dwelt in the forest. He had two sons, named Lakkhaṇa and Kāḷa. He, in his old age, saying "Dear sons, I am now old; you should look after this herd," entrusted five hundred deer each to each son. Thenceforth those two looked after the herd of deer. And in the country of Magadha, at the time of the ripening of crops, when the corn was thick, there was danger for the deer in the forest. People, for the purpose of killing the deer that ate the crops, dug pitfalls here and there, planted stakes, set up stone-traps, laid snares such as concealed traps and so on; many deer came to destruction. The Bodhisatta, having known the time when the corn was thick, having had his two sons summoned, said - "Dear sons, this is the time when the corn is thick; many deer come to destruction. We who are old shall pass the time in one place by whatever means; you, having taken your herds of deer, having entered the foot of a mountain in the forest, should come back when the crops have been harvested." They, having heard their father's word saying "Good," together with their retinues, departed. But people knew their route of travel: "At this time the deer ascend the mountain, at this time they descend." They, hidden in concealed places here and there, having shot many deer, killed them.

The dark deer, because of his own stupidity, not knowing "one should go at this time, one should not go at this time," having taken the herd of deer, goes by the village entrance in the forenoon, in the evening, at nightfall, and towards break of dawn. People, standing openly and hidden here and there, brought many deer to destruction. Thus he, because of his own stupidity, having brought many deer to destruction, entered the forest with only a few deer. The deer Lakkhaṇa, however, being wise, experienced, and clever in resources, knows "one should go at this time, one should not go at this time." He does not go by the village entrance, he does not go by day, he does not go at nightfall, he does not go towards break of dawn; having taken the herd of deer, he goes at the very time of midnight. Therefore, without having destroyed even one deer, he entered the forest. They, having dwelt there for four months, when the crops had been removed, descended from the mountains.

Kāḷa, even when coming back, bringing the remaining deer to destruction in the former method itself, came back alone. Lakkhaṇa, however, without having destroyed even one deer, surrounded by five hundred deer, came to the presence of his mother and father. The Bodhisatta, having seen both sons coming, consulting together with the herd of deer, gave rise to this verse -

11.

Therein, "of good conduct" means of those who are virtuous through pleasant morality, accomplished in good conduct. "Benefit" means growth. "For those whose practice is friendly welcome" means hospitality with the teaching and hospitality with material things are their practice, thus they are those whose practice is friendly welcome; of those whose practice is friendly welcome. And here, hospitality with the teaching should be understood by way of warding off evil, exhortation, and instruction; and hospitality with material things should be understood by way of providing food resort, material gain, attendance on the sick, and righteous protection. This is what is meant - for those accomplished in good conduct who are established in these two kinds of friendly welcome, for the wise ones, there is indeed what is called growth. Now, as if addressing the mother of the son in order to show that growth, he said beginning with "See Lakkhaṇa." Therein this is the meaning in brief - See one's own son, accomplished in good conduct and friendly welcome, without having destroyed even one deer, honoured by the congregation of kinsmen, surrounded, coming. But then see this dark one, bereft of that accomplishment of good conduct and friendly welcome, of slow wisdom, without leaving even one kinsman remaining, quite bereft of kinsmen indeed, coming alone. Thus, having rejoiced in his son, the Bodhisatta, having remained as long as life lasted, went according to his actions.

The Teacher too said: "Not only now, monks, does Sāriputta shine surrounded by a congregation of kinsmen; in the past too he shone just so. And Devadatta has not only now fallen away from the group; in the past too he had fallen away just so." Having shown this teaching of the Teaching, having told the two stories, having made the connection, he connected the Jātaka - "At that time Kāḷa was Devadatta, and his assembly was Devadatta's assembly itself, Lakkhaṇa was Sāriputta, and his assembly was the Buddha's assembly, the mother was Rāhulamātā, but the father was myself."

The commentary on the Lakkhaṇamiga Jātaka is first.

12.

"One should resort to the banyan tree" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to the mother of the Elder Kumārakassapa. She, it is said, was the daughter of a millionaire of great wealth in the city of Rājagaha, with abundant wholesome roots, with activities fully mastered, a being in her last existence; like a lamp inside a pot, the decisive support for arahantship burned in her heart. She, from the time of knowing herself, being without delight in the house, wishing to go forth, said to her mother and father - "Mother and father, my mind does not delight in the household life. I wish to go forth in the Buddha's Dispensation which leads to liberation. Give me the going forth." "Dear daughter, what are you saying? This family is of great wealth, and you are our only daughter. It is not allowable for you to go forth." She, even though entreating again and again, not obtaining the going forth from her mother and father, thought: "So be it, having gone to my husband's family, having pleased my husband, I shall go forth." She, having come of age, having gone to her husband's family, having become a devoted wife, moral, of good character, dwelt in the house.

Then, in the course of their living together, an embryo was established in her womb. She did not know the established state of the embryo. Then in that city they proclaimed a festival, all the inhabitants of the city celebrated the festival, and the city was decorated and prepared like the city of the gods. But she, even though a grand festival celebration was taking place, did not anoint her own body nor adorn herself, but went about in her natural appearance only.

Then her husband said to her - "Dear lady, the whole city is devoted to the festival, yet you do not look after your body." Master's son, my body is filled with thirty-two loathsome things; what is the use of adorning it? For this body is indeed not created by gods, not created by Brahmā, not made of gold, not made of jewels, not made of yellow sandalwood, not arisen from the womb of white lotuses, water lilies, or blue lotuses, not filled with the deathless medicine; rather, it is born in a carcass, originating from mother and father, subject to impermanence, to rubbing, massaging, breaking up and destruction, increasing the cemetery, grasped by craving, the source of sorrows, the basis of lamentations, the resort of all diseases, the receptacle of labours, rotten inside, constantly oozing outside, the dwelling of families of worms, destined for the charnel ground, having death as its end, even though existing within the range of vision of all the world -

Master's son, having adorned this body, what shall I do? Is not the adorning of this like the making of paintings on the outside of a pot full of excrement? The merchant's son, having heard her words, said "Dear lady, you, seeing these faults of this body, why do you not go forth?" "Master's son, if I were to obtain the going forth, I would go forth this very day." The merchant's son, having said "Good, I shall give you the going forth," having carried on a great giving, having made great honour, having led her with a great retinue to the nuns' quarters, giving her the going forth, gave her the going forth in the presence of nuns who were supporters of Devadatta. She, having obtained the going forth, with fulfilled thoughts, was delighted.

Then, as her pregnancy was reaching maturity, having seen the alteration of her faculties, the thickness of her hands, feet, and back, and the largeness of her stomach lining, the nuns asked her "Lady, you appear to be pregnant; what is this?" "Lady, I do not know 'this is the reason'; but my morality is complete." Then those nuns, having led her to the presence of Devadatta, asked Devadatta "Venerable sir, this daughter of a good family, having with difficulty pleased her husband, obtained the going forth; but now her pregnancy is apparent; we do not know whether this pregnancy was obtained during her time as a laywoman or during her time as one gone forth; what shall we do now?" Devadatta, due to his own lack of enlightenment and due to the absence of patience, friendliness, and compassion, thought thus "A nun of Devadatta's faction carries an embryo in her womb, and Devadatta just looks on with indifference - thus reproach will arise against me; it is fitting for me to turn this one out of the Order." He, without even investigating, as if rolling a stone ball, having leaped forward, said "Go, turn this one out of the Order." They, having heard his word, having risen, having paid homage, went to the dwelling.

Then that young nun said to those nuns - "Ladies, the Elder Devadatta is not a Buddha, nor is my going forth in his presence; but my going forth is in the presence of the foremost person in the world, the Fully Self-Enlightened One, and that was obtained by me with difficulty. Do not cause it to disappear. Come, having taken me, go to the Teacher's presence, to Jeta's Grove." They, having taken her, having traversed the road of forty-five yojanas from Rājagaha, gradually having reached Jeta's Grove, having paid homage to the Teacher, reported that matter. The Teacher thought - "Although the embryo was established in her during her time as a laywoman, even this being so, there will be an opportunity for the sectarians to say 'The ascetic Gotama goes about taking up what was abandoned by Devadatta.' Therefore it is fitting to cut short this talk and to judge this legal case in the midst of an assembly including the king." On the following day, having had King Pasenadi of Kosala, Mahā-Anāthapiṇḍika, Cūḷa-Anāthapiṇḍika, Visākhā the great female lay follower, and other well-known great families summoned, in the evening time, when the four assemblies had gathered together, he addressed the Elder Upāli: "Go, you purify the case of this young nun in the midst of the fourfold assembly." "Good, venerable sir," the Elder, having gone to the midst of the assembly, having sat down on the seat prepared for him, having had the female lay follower Visākhā summoned before the king, entrusted this legal case to her: "Go, Visākhā, having known as true 'This young woman went forth in such and such a month, on such and such a day,' find out whether this embryo was obtained before or after." The female lay follower, having accepted saying "Good," having had a screen set up around, inside the screen having examined the ends of the hands, feet, navel, belly and so on of the young nun, having calculated the month-days, having known as true that the embryo was obtained while in the lay state, having gone to the Elder's presence, reported that matter. The Elder declared that nun pure in the midst of the fourfold assembly. She, having become pure, having paid homage to the community of monks and the Teacher, went to the nuns' quarters together with the nuns. She, in the course of the ripening of the pregnancy, gave birth to a son of great majesty, whose aspiration had been wished for at the feet of the Buddha Padumuttara.

Then one day, the king, while going near the nuns' quarters, having heard the sound of a child, asked the councillors. The councillors, having known that reason, said "Sire, the young nun has given birth to a son; that is the sound." "For nuns, my good man, the tending of a child is indeed an impediment; we shall look after him" - the king, having given that child to the dancing women, had him raised with the care of a prince. And on the name-giving day they gave him the name Kassapa. Then, because he was raised with the care of a prince, they recognised him as Kumārakassapa. He, at the age of seven, having gone forth in the presence of the Teacher, having completed the rains retreat, having obtained full ordination, as time went on and on, became a brilliant speaker among the Teaching preachers. Then the Teacher established him in the foremost position thus: "This is the foremost, monks, of my disciples who are monks, of brilliant speakers, that is to say, Kumārakassapa." He afterwards attained arahantship in the Vammika Sutta. His mother too, the nun, having developed insight, attained the highest fruition. The Elder Kumārakassapa became well-known in the Buddha's Dispensation like a full moon in the midst of the sky.

Then one day, the Tathāgata, after the meal, having returned from his alms round, having given exhortation to the monks, entered the perfumed chamber. The monks, having taken the exhortation, having spent the daytime in their own respective night-quarters and day-quarters, in the evening time, having assembled in the Teaching hall, sat praising the virtues of the Buddha: "Friends, by Devadatta, through his own lack of Buddhahood and through the absence of patience, friendliness and so on, the Elder Kumārakassapa and the elder nun were both removed; but the Fully Self-Enlightened One, through his own sovereignty as King of the Teaching and through the accomplishment of patience, friendliness and compassion, became a condition for both of them." The Teacher, having come to the Teaching hall with the Buddha's grace, having sat down on the prepared seat, asked "What discussion were you having as you sat together here, monks?" "Venerable sir, about your virtues indeed" - they reported everything. "Not only now, monks, has the Tathāgata become a condition and support for these two; in the past too he was indeed." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter. The Blessed One made known the reason concealed by another existence.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta took conception in the womb of a deer. He, having come forth from his mother's womb, was golden in colour; his eyes were like jewel-globes, his horns were silver in colour, his face was the colour of a heap of red woollen blankets, the ends of his hands and feet were as if treated with lac-colouring, his tail was like that of a yak, and his body was large, the size of a colt. He, with a retinue of five hundred deer, made his dwelling in the forest; by name he was the Nigrodha deer-king. Not far from him, another too with a retinue of five hundred deer, named Sākha the deer, dwelt; he too was golden in colour.

At that time the king of Bārāṇasī was devoted to deer-slaying, he did not eat without meat, and having caused the interruption of people's work, having convoked all the townspeople and country folk, he went hunting daily. The people thought - "This king causes the interruption of our work. What if we, having sown fodder for the deer in the park, having prepared drinking water, having driven many deer into the park, having closed the gate, were to hand them over to the king." They all, having planted fodder grasses for the deer in the park, having prepared water, having fitted a gate, having taken nets, with clubs and various other weapons in hand, having entered the forest, searching for deer, thinking "We shall catch the deer standing in the middle," having encircled a place of about a yojana in extent, closing in, having made the dwelling place of the Nigrodha deer and the Sākha deer the centre, they surrounded them. Then, having seen that herd of deer, striking the trees, bushes and so on and the ground with clubs, having driven the herd of deer out from the thicket, having brandished weapons such as swords, spears, bows and so on, roaring a great roar, having driven that herd of deer into the park, having closed the gate, having approached the king, having informed the king saying "Sire, by constantly going hunting you destroy our work; deer have been brought by us from the forest and your park has been filled; from now on eat their meat," they departed.

The king, having heard their words, having gone to the park, while looking at the deer, having seen two golden deer, gave them safety. From then on, however, sometimes going himself, having shot one deer, he brings it; sometimes his cook, having gone, having shot one, brings it. The deer, having seen the bow, frightened by the fear of death, fled; having received two or three blows, they became weary, they became sick, and they even met death. The herd of deer reported that incident to the Bodhisatta. He, having summoned Sākha, said - "My dear, many deer are perishing. Since they must certainly die, from now on let them not be shot with arrows; let there be a turn for the deer at the place of the block of execution. One day let the turn reach my assembly, one day your assembly. The deer whose turn has come, having gone, having placed his neck on the block of execution, should lie down. This being so, the deer will not become weary." He accepted, saying "Very well." Thenceforth, the deer whose turn had come, having gone, having placed his neck on the block of execution, lies down; the cook, having come, having taken the one lying there, goes.

Then one day, the turn reached a pregnant doe in the assembly of the Sākha deer. She, having approached Sākha, said "Master, I am pregnant. Having given birth to my young one, the two of us will take our turn. Let my turn be passed over." He said "It is not possible to make your turn reach others. You yourself will know your own turn. Go!" She, not obtaining assistance from him, having approached the Bodhisatta, reported that matter. He, having heard her words, saying "So be it, go you; I shall pass over your turn," having gone himself, having placed his head on the block of execution, lay down. The cook, having seen him, thinking "The deer-king who was granted safety is lying on the block of execution; what indeed is the reason?" having gone quickly, informed the king.

The king, at that very moment, having mounted a chariot, having come with a great retinue, having seen the Bodhisatta, said "My dear deer-king, was not safety given to you by me? Why are you lying here?" Great king, a pregnant doe, having come, said "Make my turn reach another." But it is not possible for me to cast the suffering of death of one upon another. So I, having given my own life to her, having taken upon myself the death belonging to her, am lying here. Do not suspect anything else, great king. The king said - "Master, golden-coloured deer-king, one so endowed with patience, friendliness, and compassion has not been seen before by me even among human beings. Therefore I am pleased with you. Rise up! I give safety to both you and her." "When safety has been obtained for two, what will the rest do, lord of men?" "I give safety to the rest also, master." "Great king, even so, only the deer in the park will obtain safety. What will the rest do?" "I give safety to them also, master." "Great king, let the deer obtain safety for now. What will the remaining quadrupeds do?" "I give safety to them also, master." "Great king, let the quadrupeds obtain safety for now. What will the flocks of birds do?" "I give safety to them also, master." "Great king, let the flocks of birds obtain safety for now. What will the fish dwelling in the water do?" "I give safety to them also, master." Thus the Great Being, having begged the king for safety for all beings, having risen, having established the king in the five precepts, having taught the Teaching to the king with the Buddha's grace, saying "Practise the Teaching, great king; practising the Teaching towards mothers and fathers, towards sons and daughters, towards brahmins and householders, towards townspeople and country folk, practising the Teaching, practising righteously, upon the body's collapse at death, you will go to a fortunate destination, to a heavenly world," having dwelt in the park for a few days, having given exhortation to the king, surrounded by the herd of deer, he entered the forest. That doe too indeed gave birth to a son resembling a flower's pericarp. He, while playing, goes to the presence of the Sākha deer. Then his mother, having seen him going to his presence, exhorting him saying "Son, from now on do not go to his presence; you should go to the presence of Nigrodha alone," spoke this verse -

12.

Therein, "one should resort to the banyan tree" means dear son, you or anyone else desiring one's own welfare should resort to, should associate with, should approach the banyan tree. "One should not dwell with a branch" means but one should not dwell with the monkey, having approached one should not live together, one should not make a livelihood in dependence on him. "Death in the banyan tree is better" means even death at the feet of the Nigrodha king is better, excellent, supreme. "Than life in a branch" means but whatever life near Sākha, that is neither better, nor excellent, nor supreme - this is the meaning.

And from then on, the deer that had obtained safety ate the crops of the people. The people, thinking "These deer have obtained safety," did not dare either to strike or to drive away the deer. They, having assembled in the royal courtyard, reported that matter to the king. The king said: "A boon was given by me, being confident, to the Nigrodha deer-king. I would give up the kingdom, but I do not break that acknowledgment. Go - no one in my realm is permitted to strike the deer." The Nigrodha deer, having heard that news, having assembled the herd of deer, having exhorted the deer "From now on you shall not be permitted to eat the crops of others," had the people informed: "From now on, let the people who cultivate crops not make fences for the purpose of protecting the crops, but let them encircle the fields and tie leaf-markers." Thenceforth, it is said, the sign of tying leaves arose in the fields. Thenceforth there was no deer that transgressed the leaf-markers. This, it is said, was the exhortation received by them from the Bodhisatta. Having thus exhorted the herd of deer, the Bodhisatta, having remained as long as life lasted, went together with the deer according to his actions. The king too, having stood firm in the Bodhisatta's exhortation, having performed meritorious deeds, went according to his actions.

The Teacher, having brought this teaching of the Teaching: "Not only now, monks, am I a support for the elder nun and Kumārakassapa; in the past too I was indeed a support," having unravelled the teaching of the Teaching of the four truths, having told the two stories, having made the connection, connected the Jātaka: "At that time the branch-deer was Devadatta, and his assembly was Devadatta's assembly itself, the doe was the elder nun, the son was Kumārakassapa, the king was Ānanda, but the Nigrodha deer-king was myself."

The commentary on the Nigrodhamiga Jātaka is second.

13.

"Shame on the arrow with a shaft" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to the enticement by a former wife. That will become manifest in the Indriya Jātaka in the Book of Eights. But the Blessed One said this to that monk: "Monk, in the past too, in dependence on this woman, having reached the destruction of life, you were cooked on embers from which the flames had died down." The monks requested the Blessed One for the purpose of making manifest the meaning of that matter; the Blessed One made known the reason concealed by another existence. From here onwards, however, without mentioning the monks' request and the concealment by another existence, we shall say only this much: "He brought up the past." Even though only this much is said, both the request and the state of the reason being concealed by another existence, by the simile of extracting sandalwood from the interior of a rain cloud - all this should be understood by connecting it in accordance with the method already stated above.

In the past, in the country of Magadha, in Rājagaha, a king of Magadha exercised kingship. At the time of the crops, the deer were a great danger to the inhabitants of Magadha. They entered the foot of a mountain in the forest. There, a certain forest-dwelling mountain deer, having made intimacy with a certain young doe dwelling near a village, at the time when those deer, having descended from the foot of the mountain, were again descending towards the edge of the village, because of his mind being bound in love with the young doe, descended together with them. Then she said to her - "You indeed, sir, are a mountain deer, a foolish deer; the edge of a village is dangerous and perilous. Do not descend together with us." He, because of his mind being bound in love with her, without turning back, went together with her. The inhabitants of Magadha, having known "Now is the time for the deer to descend from the foot of the mountain," stood in concealed porches along the path. On the path of approach of those two as well, a certain hunter stood in a concealed porch. The young doe, having smelled the human scent, thinking "A certain hunter must be standing there," having put that foolish deer in front, herself remained behind. The hunter felled the deer right there with a single arrow-strike. The young doe, having known his state of being shot, having leapt up, fled swift as the wind. The hunter, having come out from the porch, having descended upon the deer, having made a fire, having cooked the sweet meat on embers from which the flames had died down, having eaten, having drunk water, having taken the remainder on a carrying pole with drops of blood dripping from it, delighting the children, went home.

At that time the Bodhisatta had been reborn as a tree-spirit in that jungle thicket. He, having seen that matter, thought: "The death of this foolish deer was not in dependence on his mother, not in dependence on his father, but rather in dependence on sensuality. For on account of sensuality, beings reach suffering such as cutting off of hands and so on in a fortunate world, and manifold suffering such as the fivefold bondage and so on in an unfortunate realm; even the causing of the suffering of death to others is indeed blameworthy in this world. Whatever province a woman administers and instructs, that province led by a woman is also blameworthy indeed. Whatever beings come under the control of a woman, they too are blameworthy indeed" - thus having shown three grounds for reproach in a single verse, while the forest deities gave applause and were venerating with scents, flowers and so on, resounding throughout that jungle thicket with a sweet voice, he taught the Teaching with this verse -

13.

Therein, "shame on" (dhiratthu) is an indeclinable particle in the sense of reproach; here it should be seen as reproach by way of fright and alarm. For the Bodhisatta, being frightened and alarmed, spoke thus. "That which has a shaft" (kaṇḍamassa atthi) is "shafted" (kaṇḍī); that is "with a shaft" (kaṇḍinaṃ). But that shaft, in the sense of penetrating, is called a "dart" (salla); therefore "the dart with a shaft" (kaṇḍinaṃ sallaṃ) here means "the dart-shafted" (sallakaṇḍinaṃ) - this is the meaning. Or alternatively, "that which has a dart" (sallaṃ vā assa atthi) is also "a dart" (sallo); that is "the dart" (sallaṃ). "That which, making a large wound opening, delivering a powerful blow, pierces deeply" is "one that pierces deeply" (gāḷhavedhī); that is "the one that pierces deeply" (gāḷhavedhinaṃ). "Shame on the man endowed with a shaft of various kinds, with a dart that goes straight with a flat blade shaped like a white water lily petal, and that pierces deeply" - this is the meaning here. "Leader" (pariṇāyikā) means sovereign, one who manages. "Despised" (dhikkitā) means reproached. The remainder here is clear in meaning. From here onwards, however, without saying even this much, whatever is obscure, that alone we shall explain. Thus, having shown three grounds for reproach in a single verse, the Bodhisatta, making the forest resound, taught the Teaching with the grace of a Buddha.

The Teacher, having brought this teaching of the Teaching, made known the truths; at the conclusion of the truths, the dissatisfied monk became established in the fruition of stream-entry. The Teacher, having told the two stories, having made the connection, connected the Jātaka. From here onwards, however, without saying "having told the two stories," we shall say only this much: "having made the connection"; but even what is not stated should be understood by connecting it in accordance with the method already stated above.

At that time the mountain deer was the dissatisfied monk, the young doe was the former wife, but the deity who taught the Teaching showing the danger in sensual pleasures was myself.

The commentary on the Kaṇḍi Jātaka is third.

14.

"There is surely nothing worse than flavours" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to the Elder Cūḷapiṇḍapātikatissa. It is said that while the Teacher was dwelling at the Bamboo Grove in dependence on Rājagaha, a prince named Tissa, the son of a millionaire's family of great wealth, one day having gone to the Bamboo Grove, having heard the Teacher's teaching of the Teaching, being desirous of going forth, having requested the going forth, being rejected because of not being permitted by his mother and father, having made a break in meals for seven days, like the Elder Raṭṭhapāla, having obtained permission from his mother and father, went forth in the presence of the Teacher. The Teacher, having given him the going forth, having dwelt at the Bamboo Grove for about a fortnight, went to Jeta's Grove. There this son of good family, having taken upon himself the thirteen ascetic practices, walking for almsfood successively in Sāvatthī, spent his time; when it was said "The Elder Cūḷapiṇḍapātikatissa by name," he became well-known and recognised in the Buddha's Dispensation like a full moon in the sky.

At that time, while a festival celebration was taking place in Rājagaha, the elder's mother and father, having placed the ornamental goods that he had had during his time as a householder in a jewelled casket, having placed it on their chests, having said "At other festival celebrations our son, adorned with this ornament, would celebrate the festival; having taken that only son of ours, the ascetic Gotama has gone to the city of Sāvatthī; where now is he seated, where is he standing?" they wept.

Then a certain courtesan, having gone to that family, having seen the merchant's wife weeping, asked "Why then, lady, are you weeping?" She reported that matter. "But what, lady, does the master's son hold dear?" "Such and such and such and such." "If you give me all the authority in this house, I shall bring back your son." The merchant's wife, having accepted saying "Good," having given expenses, dispatched her with a great retinue: "Go, by your own power bring back my son." She, seated in a covered vehicle, having gone to Sāvatthī, having taken up residence on the elder's alms-round street, without showing the people who had come from the millionaire's family to the elder, surrounded only by her own retinue, from the very beginning giving a ladleful of rice gruel and delicious almsfood to the elder when he had entered for almsfood, having bound him by craving for flavour, gradually having caused him to sit down in the house, and while giving almsfood, having known that he had come under her control, having shown a pretence of illness, she lay down in the inner room. The elder too, at the time for the alms round, walking successively, came to the house door. The attendants, having taken the elder's bowl, caused the elder to sit down in the house. The elder, having sat down, asked "Where is the female lay follower?" "She is sick, venerable sir; she wishes to see you." He, bound by craving for flavour, having broken his own undertaking of an ascetic vow, entered the place where she was lying down. She, having told the reason for her coming, having enticed him, having bound him by craving for flavour, having caused him to leave the Order, having placed him under her control, having seated him in a vehicle, went with a great retinue to Rājagaha itself. That incident became well-known.

The monks, seated together in the Teaching hall, raised up a discussion: "It is said that a certain courtesan, having bound the Elder Cūḷapiṇḍapātikatissa with craving for flavour, having taken him, has gone." The Teacher, having gone to the Teaching hall, having sat down on the decorated Teaching-seat, said "What discussion were you having as you sat together here, monks?" They told him that occurrence. Having said "Not only now, monks, has this monk, being bound by craving for flavour, come under her control; in the past too he came under her control indeed," he brought up the past.

In the past, in Bārāṇasī, King Brahmadatta had a park keeper named Sañjaya. Then a certain wind-deer, having come to that park, having seen Sañjaya, ran away; and Sañjaya too did not frighten it and drive it out. He, coming again and again, roamed about in the park itself. The park keeper, having taken various kinds of flowers and fruits in the park, brought them to the king day after day. Then one day the king asked him "My dear park keeper, do you see anything wonderful in the park?" "Sire, I do not see anything else, but a certain wind-deer, having come, roams about in the park; this I see." "But will you be able to catch it?" "If I obtain a little honey, I shall be able to bring it even inside the king's abode, Sire." The king had honey given to him. He, having taken that, having gone to the park, having smeared grasses with honey at the place where the wind-deer roamed, hid himself. The deer, having come, having eaten the honey-smeared grasses, bound by craving for flavour, without going elsewhere, kept coming to the park itself. The park keeper, having known his state of being enticed by the honey-smeared grasses, gradually showed himself. He, having seen him, having fled for a few days, seeing him again and again, having come to trust, gradually began to eat the grasses placed in the park keeper's hand.

He, having known the state of his having come to trust, having enclosed the street with mats as far as the king's abode, having dropped broken branches here and there, having hung a honey gourd on his shoulder, having placed a bundle of grass under his armpit, scattering honey-smeared grasses in front and in front of the deer, went right inside the king's abode. When the deer had entered inside, they closed the door. The deer, having seen the people, trembling, frightened by the fear of death, ran to and fro in the courtyard inside the dwelling. The king, having descended from the mansion, having seen it trembling, began a teaching of the Teaching with this verse: "A wind-deer by nature does not go for a week to a place where it has seen human beings, and does not go for life to a place where it has been frightened; that such a wind-deer, dependent on the thicket, bound by craving for flavour, has now come to such a place - there is indeed nothing, friends, in the world worse than craving for flavour" -

14.

Therein, "kira" is an indeclinable particle in the sense of oral tradition. "With flavours" means with those cognizable by the tongue, such as sweet, sour, and so on. "Worse" means more evil. "Or than residences or intimacies" means for indeed desire and lust regarding residences, reckoned as permanent dwelling places, and regarding intimacies with friends, is itself evil; but compared to those residences or intimacies with friends that are enjoyed with desire and lust, flavours that are enjoyed with desire and lust are a hundredfold, a thousandfold, and a hundred-thousandfold more evil, because of the constant partaking of them and because without food there is no preservation of the life faculty. But the Bodhisatta, having made this matter as if it had come by oral tradition, said "There is surely nothing worse than flavours, or than residences or intimacies." Now, showing their state of being worse, he said beginning with "wind-deer." Therein, "dwelling in the thicket" means dependent on a place in the thicket. This is what is meant - See the state of flavours being worse: this wind-deer, dwelling in the thicket in a forest haunt, Sañjaya the park keeper brought under his own control with sweet flavours; in every way there is nothing else more evil, more inferior than flavours that are enjoyed with desire and lust - thus he spoke of the danger of craving for flavour. And having spoken, he sent that deer back to the forest itself.

The Teacher too, having brought this teaching of the Teaching: "Not only now, monks, does that courtesan, having bound him by craving for flavour, bring him under her control; in the past too she did just so," having made the connection, connected the Jātaka. "At that time Sañjaya was this courtesan, the wind-deer was the monk who collected little almsfood, but the king of Bārāṇasī was myself."

The commentary on the Vātamiga Jātaka is fourth.

15.

"The deer with eight hooves, O Kharādiya" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to a certain monk who was difficult to admonish. That monk, it is said, was difficult to admonish and did not accept exhortation. Then the Teacher asked him "Is it true, monk, that you are difficult to admonish and do not accept exhortation?" "True, Blessed One." The Teacher, having said "In the past too, through being difficult to admonish, not having accepted the exhortation of the wise, you were bound by a snare and reached the destruction of life," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, having become a deer, surrounded by a herd of deer, dwelt in the forest. Then his sister-deer, having shown her young one, entrusted him saying "Brother, this is your nephew; have him taught the deer's tricks." He said to that nephew "Come at such and such a time and learn." He did not come at the stated time. And just as on one day, so for seven days, having passed over seven exhortations, he, without having learnt the deer's tricks, while wandering about, was caught in a snare. His mother too, having approached her brother, asked "Has your nephew, brother, been taught the deer's tricks?" And the Bodhisatta, having said "Do not worry about that one who does not accept exhortation; the deer's tricks have not been learnt by your son," now too, as if not wishing to exhort him, spoke this verse -

15.

Therein, "with eight hooves" means eight hooves by way of two each on each foot. "Kharādiya" - he addresses her by name. "Deer" is an all-inclusive term. "With horns bent and very bent" means bent at the base, very bent at the tip, thus bent and very bent; one that has such horns is "one with bent and very bent horns"; that one with bent and very bent horns. "Having transgressed the time on seven occasions" means having transgressed the exhortation on seven occasions of exhortation. "I do not endeavour to exhort him" shows that I do not endeavour to exhort this deer that is difficult to admonish; not even the thought of exhorting him arises in me. Then the hunter, having killed that deer difficult to admonish which was caught in a snare, having taken the meat, departed.

The Teacher too, having brought this teaching of the Teaching: "Not only now are you difficult to admonish, monk; in the past too you were difficult to admonish indeed," having made the connection, connected the Jātaka. "At that time the nephew deer was the monk difficult to admonish, the sister was Uppalavaṇṇā, but the deer who gave exhortation was myself."

The commentary on the Kharādiya Jātaka is fifth.

16.

"The deer tipallattha" - this the Teacher spoke while dwelling at Kosambī in the Badarika Monastery, referring to the Elder Rāhula who was eager to train. For at one time, while the Teacher was dwelling at the Aggāḷava shrine in dependence on the city of Āḷavī, many lay followers, female lay followers, monks, and nuns went to the monastery for the purpose of hearing the Teaching; the hearing of the Teaching took place during the day. But as time went on, the female lay followers and nuns did not go; there were only monks and lay followers. Thenceforth the hearing of the Teaching took place at night. At the conclusion of the hearing of the Teaching, the elder monks went to their own respective dwelling places. The young monks and novices slept in the assembly hall together with the lay followers. Among those who had fallen asleep, some lay down breathing heavily, snoring, gnashing their teeth; some, having slept for a moment, got up. They, having seen that disturbance, reported it to the Blessed One. The Blessed One, having laid down the training rule "Whatever monk should prepare a sleeping place together with one not fully ordained, there is an expiation," went to Kosambī.

There the monks said to the Venerable Rāhula - "Friend Rāhula, a training rule has been laid down by the Blessed One; now you should find your own dwelling place." But formerly those monks, out of respect for the Blessed One and on account of that venerable one's eagerness to train, treated him who had come to their own dwelling place very kindly, having prepared a small bed and giving a robe for the purpose of making a pillow. But on that day, out of fear of the training rule, they did not even give him a dwelling place. Rāhulabhadda too, without going to the presence of the One of Ten Powers thinking "He is my father," or to the presence of the General of the Teaching thinking "He is my preceptor," or to the presence of Mahāmoggallāna thinking "He is my teacher," or to the presence of the Elder Ānanda thinking "He is my uncle," entered the toilet hut of the One of Ten Powers as if entering a Brahmā mansion, and made his dwelling there. For in the toilet hut of the Buddhas, the door is well shut, the ground is plastered with fragrant substances, strings of scented garlands and strings of flower garlands are hung up, and a lamp burns the whole night. But Rāhulabhadda did not take up dwelling there on account of this splendour of that hut; rather, because the monks had said "Find your own dwelling place," out of respect for exhortation and eagerness to train, he took up dwelling there. For now and then the monks, having seen that venerable one coming from afar, for the purpose of testing him, having thrown outside a fist-broom or a rubbish receptacle, when he had arrived, would say "Friend, who threw this away?" Therein, when some said "Rāhula went by this path," that venerable one, without even saying "I do not know about this, venerable sir," having put it away, having asked forgiveness saying "Forgive me, venerable sir," would go on. Thus he was eager to train.

He took up dwelling there dependent on that very eagerness to train. Then the Teacher, just before dawn, having stood at the toilet door, cleared his throat; that venerable one too cleared his throat. "Who is this?" "I am Rāhula," having come out, he paid homage. "Why are you lying down here, Rāhula?" "Because of the absence of a dwelling place." "Formerly indeed, venerable sir, the monks looked after me; now, out of fear of offence, they do not give a dwelling place. So I, thinking 'This is a place where there is no contact with others,' for this reason have lain down here." Then religious emotion arose in the Blessed One: "When the monks abandon even Rāhula thus, having given the going forth to other sons of good families, what will they do?"

Then the Blessed One, right early, having assembled the monks, asked the General of the Teaching: "But do you know, Sāriputta, where Rāhula has dwelt today?" "I do not know, venerable sir." "Sāriputta, today Rāhula dwelt in the toilet. Sāriputta, you, abandoning Rāhula thus, having given the going forth to other sons of good families, what will you do? For this being so, those gone forth in this Dispensation will have no support. From now on, having made one not fully ordained dwell near you for one or two days, on the third day, having known their dwelling place, lodge them outside." Having made this supplementary regulation, he again laid down the training rule.

At that time, monks seated together in the Teaching hall spoke praise of Rāhula's virtues: "Look, friends, how eager to train indeed is this Rāhula! When told 'Find your own dwelling place,' without retorting to even one monk 'I am the son of the One of Ten Powers; you yourselves leave your lodging,' he made his dwelling in the toilet." Thus, while they were discussing, the Teacher, having gone to the Teaching hall, having sat down on the decorated seat, said "What discussion were you having as you sat together here, monks?" "Venerable sir, about the talk of Rāhula's eagerness to train, not any other talk." The Teacher, having said "Not only now, monks, is Rāhula eager to train; formerly too, even when born in the animal realm, he was eager to train indeed," brought up the past.

In the past, in Rājagaha, a certain king of Magadha exercised kingship. At that time the Bodhisatta, having been born in the womb of a deer, surrounded by a herd of deer, dwelt in the forest. Then his sister, having brought her young one, said "Brother, train this nephew of yours in the deer's tricks." The Bodhisatta, having agreed saying "Very well," said "Go, dear fellow, come at such and such a time and you should train." He, without transgressing the time stated by his maternal uncle, having approached him, trained in the deer's tricks. One day, while wandering in the forest, he was caught by a snare and cried the cry of the trapped. The herd of deer, having fled, informed his mother "Your son has been caught by a snare." She, having gone to her brother's presence, asked "Brother, has your nephew been trained in the deer's tricks?" The Bodhisatta, having said "Do not fear anything evil for your son; the deer's tricks have been rightly taken by him; now he will come making you rejoice," spoke this verse -

16.

Therein, "the deer" means the nephew deer. "With three lying postures": a lying posture is called a sleeping position; by way of lying on both sides and also lying straight - thus a lying posture of his in three ways, or one that has three lying postures is "tipallattho"; that one with three lying postures. "Of many deceits" means of much deceit, much deception. "With eight hooves" means endowed with eight hooves by way of two each on each foot. "Drinking water at midnight" means having passed the first watch, coming from the forest in the middle watch, because of drinking water, he drinks water at midnight, thus one who drinks water at midnight. The meaning is: it drinks water at midnight. I thoroughly taught my nephew deer the deer's tricks. How? Such that breathing on the ground with one nostril, he will outwit with six tricks, dear sister, the nephew. This is what is meant - For I taught your son in such a way that, having suppressed the breath in one upper nostril, breathing right there on the ground with one lower nostril clinging to the earth, he overcomes the hunter with six tricks, he overpowers and deceives with six portions; this is the meaning. Which six? By lying on one side having stretched out the four feet, by digging up grass and soil with the hooves, by putting out the tongue, by making the belly bloated, by releasing excrement and urine, and by suppressing the breath.

Another method - By taking soil with the foot and pulling it towards oneself, by bending back, by moving about on both sides, by throwing the belly upward, by casting it downward - with these six tricks, just as he overcomes, having produced the perception "This one is dead," he deceives; thus it explains that he taught him the deer's tricks.

Another method - I taught him in such a way that, breathing on the ground with one nostril, "with six tricks" means by the six reasons shown in both methods, "with tricks" means he will use tricks, he will deceive the hunter; this is the meaning. "Dear sister" - he addresses his sister. "The nephew" - thus he points out the nephew who deceives with six reasons. Thus the Bodhisatta, showing the state of having thoroughly learnt the deer's tricks by the nephew, consoles his sister.

That young deer too, caught in the snare, without struggling at all, having stretched out his feet on the ground on the side of the large rib, lying down, having struck with the hooves right at the place near the feet, having uprooted soil and grass, having released excrement and urine, having dropped his head, having put out his tongue, having made his body soiled with spittle, having made his belly bloated by taking in air, having rolled his eyes, causing the breath to move through the lower nostril, having suppressed the breath in the upper nostril, having made his entire body assume a state of rigidity, he displayed the appearance of being dead. Blue flies too surrounded him, and crows settled in various places. The hunter, having come, having struck the belly with his hand, thinking "He must have been caught right at the moment of death, he has become putrid," having released his binding rope, thinking "Right here now, having cut him up, I shall take the meat and go," being without suspicion, he began to gather branches and leaves. The young deer too, having risen, having stood on four feet, having shaken his body, having stretched out his neck, like a cloud torn away by a great wind, with speed went to his mother's presence.

The Teacher too, having brought this teaching of the Teaching: "Not only now, monks, is Rāhula eager to train; formerly too he was eager to train indeed," having made the connection, connected the Jātaka - "At that time the nephew young deer was Rāhula, the mother was Uppalavaṇṇā, but the uncle deer was myself."

The commentary on the Tipallatthamiga Jātaka is sixth.

17.

"Whether in the dark fortnight or in the bright": the Teacher, while dwelling at Jeta's Grove, spoke this referring to two senior monks who had gone forth in old age. It is said that they lived in a certain forest residence in the Kosala country. One was named the Elder Kāḷa, one was named the Elder Juṇha. Then one day Juṇha asked Kāḷa: "Venerable sir Kāḷa, at what time is it cold?" He said: "It is cold in the dark fortnight." Then one day Kāḷa asked Juṇha - "Venerable sir Juṇha, at what time is it cold?" He said: "It is cold in the bright fortnight." Both of them, being unable to cut off their own uncertainty, having gone to the Teacher's presence, having paid homage to the Teacher, asked: "Venerable sir, at what time is it cold?" The Teacher, having heard their talk, having said "In the past too, monks, I explained this question to you, but due to the brevity of existences it was not recognised," brought up the past.

In the past, at the foot of a certain mountain, a lion and a tiger, two friends, lived in one and the same cave. At that time the Bodhisatta too, having gone forth in the going forth of sages, was dwelling at that very foot of the mountain. Then one day a dispute arose between those two friends in dependence on cold. The tiger said: "It is cold only in the dark fortnight." The lion said: "It is cold only in the bright fortnight." Both of them, being unable to cut off their own uncertainty, asked the Bodhisatta. The Bodhisatta spoke this verse -

17.

Therein, "whether in the dark fortnight or in the bright" means in the dark fortnight or in the bright fortnight. "Whenever the wind blows" means at whatever time the wind distinguished as eastern and so on blows, at that time it is cold. Why? "For cold spells are born of wind": because cold spells exist only when the wind is present, whether it is the dark fortnight or the bright fortnight is immaterial here - this is what is meant. "You are both undefeated in this matter" means you are both undefeated in this question. Thus the Bodhisatta convinced those friends.

The Teacher too, having brought this teaching of the Teaching: "Monks, in the past too this question was explained by me to you," made known the truths; at the conclusion of the truths, both elders became established in the fruition of stream-entry. The Teacher, having made the connection, connected the Jātaka: "At that time the tiger was Kāḷa, the lion was Juṇha, but the ascetic who answered the question was myself."

The commentary on the Māluta Jātaka is seventh.

18.

"If beings knew thus": the Teacher, while dwelling at Jeta's Grove, spoke this referring to food offered for the dead. For at that time people, having killed many goats, sheep and so on, give what is called food offered for the dead dedicated to deceased relatives. The monks, having seen those people doing thus, asked the Teacher: "Now, venerable sir, people, having brought many living beings to the destruction of life, give what is called food offered for the dead. Is there indeed, venerable sir, any progress in this?" The Teacher said: "No, monks, even when killing of living beings is done thinking 'We shall give food offered for the dead,' there is no progress whatsoever. Formerly, wise men, having sat down in the sky, having taught the Teaching, having spoken of the danger in this, caused the inhabitants of the entire Indian subcontinent to abandon this practice. But now, due to the brevity of existences, it has appeared again." Having said this, he brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, a certain teacher brahmin, one who had gone beyond the three Vedas, world-famed, thinking "I shall give food offered for the dead," having had one goat seized, said to his pupils - "Dear sons, having taken this goat to the river, having bathed it, having placed a garland around its neck, having given it the five-finger mark, having adorned it, bring it back." They, having agreed saying "Very well," having taken it, having gone to the river, having bathed it, having adorned it, placed it on the riverbank. That goat, having seen its own former deed, thinking "Today I shall be freed from such sufferings," filled with joy, laughed a great laugh as if breaking a clay pot, and then again, having aroused compassion towards the brahmin, thinking "This brahmin, having killed me, will obtain the suffering obtained by me," wailed with a loud voice.

Then those young men asked him: "My dear goat, you laughed with a loud voice and also cried; for what reason indeed did you laugh, for what reason did you wail?" "You should ask your teacher this reason about me in his presence." They, having taken him, having gone, reported this reason to the teacher. The teacher, having heard their words, asked the goat: "Why did you laugh, goat, why did you cry?" The goat, having recollected the deed done by himself through the knowledge of remembering past births, told the brahmin: "I, brahmin, formerly, having been just such a brahmin who studied the sacred hymns, thinking 'I shall give food offered for the dead,' having killed one goat, gave food offered for the dead. Because of having killed that one goat, in four hundred and ninety-nine individual existences I received the cutting off of my head. This is my five hundredth individual existence standing at the end. I, thinking 'Today I shall be freed from such sufferings,' filled with joy, laughed for this reason. But as for crying, 'Having killed just one goat, having undergone the suffering of beheading for five hundred births, today I shall be freed from that suffering; but this brahmin, having killed me, will, like me, receive the suffering of beheading for five hundred births' - out of compassion for you I cried." "Goat, do not fear; I shall not kill you." "Brahmin, what are you saying? Whether you kill me or do not kill me, it is not possible for me to be freed from death today." "Goat, do not fear; I, having taken up your protection, shall go about together with you." "Brahmin, your protection is trifling, but the evil done by me is great and powerful."

The brahmin, having released the goat, saying "I shall not give this goat to anyone to kill," having taken his pupils, wandered together with the goat itself. The goat, as soon as it was released, leaning against the surface of a rock, having raised its neck towards the bushes that had grown there, began to eat the leaves. At that very moment a thunderbolt fell on that rock surface; thereupon one splinter of rock, having broken off, having fallen on the goat's outstretched neck, severed its head. A great multitude gathered together. At that time the Bodhisatta had been reborn as a tree-spirit at that place. He, while that very great multitude was watching, by the power of the deity, having sat down cross-legged in the sky, teaching the Teaching with a sweet voice, thinking "If these beings, knowing thus the fruit of evil, would perhaps not commit the killing of living beings," spoke this verse -

18.

Therein, "if beings knew thus" means if these beings knew thus. How? "That birth and continued existence are suffering" means if they knew that this birth here and there, and the continued existence reckoned as gradual growth of one who is born, are "suffering" because of being the basis of sufferings such as ageing, disease, death, association with the unpleasant, separation from the pleasant, the cutting off of hands and feet, and so on. "No living being would kill another living being" means knowing the state of suffering through the fact that birth and continued existence are the basis of suffering, thus: "One who kills another obtains killing in a future birth, one who oppresses obtains oppression," no living being would kill another living being - the meaning is a being would not kill another being. Why? "For one who destroys life grieves" means because, among the six means beginning with doing it with one's own hand, by whatever means, through the cutting off of the life faculty of another, a person who destroys life, experiencing great suffering in these four realms of misery - namely, in the eight great hells, in the sixteen adjunct hells, in the various kinds of the animal realm, in the sphere of ghosts, and among the titan host - grieves for a long time with sorrow characterised by inward burning. Having known also that just as this goat grieves through fear of death, so too one grieves for a long time, no living being would kill another living being; no one would commit the action of killing living beings. But those deluded by delusion, blinded by ignorance, not seeing this danger, commit the killing of living beings.

Thus the Great Being, having threatened with the fear of hell, taught the Teaching. The people, having heard that teaching of the Teaching, frightened by the fear of hell, abstained from killing living beings. The Bodhisatta too, having taught the Teaching, having established the great multitude in morality, went according to his actions; the great multitude too, standing firm in the Bodhisatta's exhortation, having performed meritorious deeds such as giving and so on, filled the city of the gods. The Teacher, having brought this teaching of the Teaching, having made the connection, connected the Jātaka: "I at that time was the tree-spirit."

The commentary on the Matakabhatta Jātaka is eighth.

19.

"If you would be free, be free after death" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to the oblation of vows to deities. At that time, it is said, people, going on trade, having killed living beings, having made an oblation to deities, having made a vow saying "We, having achieved success of purpose without obstacle, having returned, shall again make an oblation to you," go. Therein, those who had achieved success of purpose without obstacle, having returned, thinking "This has arisen through the power of the deities," having killed many living beings, make an oblation to be freed from the vow. Having seen that, the monks asked the Blessed One: "Is there indeed, venerable sir, any benefit in this?" The Blessed One brought up the past.

In the past, in the Kāsi country, in a certain small village, a householder, having promised an oblation to the deity at a banyan tree standing at the village entrance, having returned without obstacle, having killed many living beings, thinking "I shall be freed from the vow," went to the tree-root. The tree-spirit, having stood on the trunk and branches, spoke this verse -

19.

Therein, "if you would be free, be free after death" means my good man, if you would be free, if you wish to be free. "Be free after death" means be free in such a way that you are not bound in the world beyond. "For one becoming free is bound" means but just as you wish to become free by killing a living being, one becoming free in this way is bound by evil action. Therefore, "not in this way do the wise become free" means those who are wise persons, they do not become free by making such a promise. Why? For such freedom is bondage for the fool; this so-called freedom achieved by killing living beings is nothing but bondage for the fool - thus he taught the Teaching. From then on, people, abstaining from such action of killing living beings, having practised the Teaching, filled the city of the gods.

The Teacher, having brought this teaching of the Teaching, having made the connection, connected the Jātaka: "I at that time was the tree-spirit."

The commentary on the Āyācitabhatta Jātaka is ninth.

20.

"Having seen the footprint not come back up" - this the Teacher, wandering on a journey among the Kosalans, having reached the village of Naḷakapāna, while dwelling in a ketaka grove at the Naḷakapāna pond, spoke referring to reed sticks. At that time, it is said, the monks, having bathed in the Naḷakapāna pond, having had the novices take reed sticks for the purpose of needle cases, having seen them to be hollow everywhere in every place, having approached the Teacher, asked: "Venerable sir, we have the novices take reed sticks for the purpose of needle cases; they are hollow everywhere in every place from the root up to the top. What indeed is this?" The Teacher, having said "This, monks, is my ancient determination," brought up the past.

Formerly, it is said, that jungle thicket was a forest. In that pond too, a water-sprite ate each and every one who descended. At that time the Bodhisatta, the size of a young red deer, having become a monkey king, surrounded by about eighty thousand monkeys, looking after the troop, dwelt in that forest. He gave an exhortation to the troop of monkeys: "Dear ones, in this forest there are poisonous trees and also ponds occupied by nonhuman spirits. When eating fruits not eaten before or drinking water not drunk before, you should ask me." They, having agreed saying "Very well," one day went to a place not visited before; having wandered there for much of the day, searching for drinking water, having seen a pond, without drinking the water, sat looking for the Bodhisatta's arrival. The Bodhisatta, having come, said "Why, dear ones, do you not drink the water?" "We are looking for your arrival." "Well done, dear ones" - the Bodhisatta, having gone around the pond, examining the footprints, saw only those that had descended, none that had come back up. He, having known "Without doubt this is occupied by a nonhuman spirit," said "Well done by you, dear ones, in not drinking the water; this is occupied by a nonhuman spirit."

The water-sprite too, having known the fact of their not descending, having become one with a blue belly, a white face, deeply red hands and feet, and loathsome to behold, having parted the water in two, having come out, said "Why are you sitting here? Descend and drink the water." Then the Bodhisatta asked him "Are you a water-sprite born here?" "Yes, I am." "Do you get those who descend into the pond?" "Yes, I get them. I release nothing that has descended here, even including a little bird. I shall devour all of you too." "We shall not give ourselves to you to be eaten." "But will you drink the water?" "Yes, we shall drink the water, and we shall not come under your control." "Then how will you drink the water?" But do you think "They will descend and drink"? "For we, without descending, all eighty thousand, each taking a single reed stick, shall drink the water from your pond just as if drinking water through a lotus stalk; thus you will not be able to devour us." Having understood this matter, the Teacher, having fully awakened, spoke the first pair of terms of this verse -

20.

Its meaning is - Monks, that monkey king did not see even one footprint come out of that pond, but he saw only footprints gone down. Thus, having seen a footprint not come out, having seen a footprint gone down, having known "Surely this pond is occupied by a nonhuman spirit," conversing with him, together with his retinue he said -

Its meaning is - We shall drink drinking water from your pond with a reed. Again the Great Being said -

Thus, even me together with my retinue, drinking drinking water with a reed, you will indeed not kill - this is the meaning.

And having said thus, the Bodhisatta, having had one reed stick brought, having reflected upon the perfections, having made a declaration of truth, blew with his mouth; the reed, without leaving any knot inside, became hollow everywhere in every place. In this manner, having had more and more brought, having blown with his mouth, he gave them. Even this being so, it was not possible to finish; therefore it should not be taken thus. But the Bodhisatta determined: "May all the reeds that have grown surrounding this pond have a single hollow." For Bodhisattas, because of the greatness of their practice of welfare, the determination succeeds. Thenceforth all the reeds that had arisen surrounding that pond became single-hollowed. For in this cosmic cycle there are four wonders lasting for the duration of the cosmic cycle. What are the four? The sign of a hare on the moon will remain for this entire cosmic cycle; the place where fire was quenched in the Quail Jātaka - fire will not burn for this entire cosmic cycle; the dwelling place of Ghaṭīkāra will remain sheltered from the rain for this entire cosmic cycle; the reeds that have arisen surrounding this pond will be single-hollowed for this entire cosmic cycle - these are the four wonders lasting for the duration of the cosmic cycle.

The Bodhisatta, having thus determined, having taken one reed, sat down. Those eighty thousand monkeys too, having taken one each, having surrounded the pond, sat down. They too, at the time of drawing up and drinking drinking water with the Bodhisatta's reed, all drank while seated right on the bank. Thus, when the drinking water had been drunk by them, the water-sprite, not having obtained anything, displeased, went to his own dwelling. The Bodhisatta too, together with his retinue, entered the forest itself.

The Teacher, however, having brought this teaching of the Teaching: "Monks, the single-hollow nature of these reeds is indeed my ancient determination," having made the connection, connected the Jātaka - "At that time the water-sprite was Devadatta, the eighty thousand monkeys were the Buddha's assembly, but the monkey king clever in resources was myself."

The commentary on the Naḷapāna Jātaka is tenth.

The Morality Chapter is second.

Its summary:

3.

The Chapter on the Antelope

21.

"This is known to the antelope" - this the Teacher spoke while dwelling at the Bamboo Grove, referring to Devadatta. For on one occasion, monks assembled in the Teaching hall sat speaking of Devadatta's disrepute: "Friends, Devadatta employed archers for the purpose of slaying the Tathāgata, hurled a stone, let loose Dhanapāla, and in every way endeavours for the murder of the One of Ten Powers." The Teacher, having come and seated on the prepared seat, asked "What discussion were you having as you sat together here, monks?" "Venerable sir, Devadatta endeavours for your murder" - we were seated in talk of his faults. The Teacher, having said "Not only now, monks, does Devadatta endeavour for my murder; in the past too he endeavoured for my murder indeed, but he was not able to kill me," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, having become a kuruṅga antelope, dwelt in a certain forest haunt eating fruits. He, at a certain time, eats sepaṇṇi fruits at a sepaṇṇi tree accomplished with fruit. Then a certain villager, a platform-hunter, having observed the footprints of deer at the roots of fruit trees, having tied a platform in the upper part of a tree, having sat down there, having pierced with a spear the deer that came and went to eat the fruits, earns his livelihood by selling their meat. One day, having seen the Bodhisatta's footprint at that tree-root, having tied a platform in that sepaṇṇi tree, having eaten right early, having taken a spear, having entered the forest, having climbed that tree, he sat down on the platform. The Bodhisatta too, right early, having departed from his dwelling place, thinking "I shall eat sepaṇṇi fruits," having come, without entering that tree-root hastily, thinking "Sometimes platform-hunters tie platforms in trees; is there indeed such a misfortune?" examining, he stood just outside.

The hunter too, having known the state of the Bodhisatta's not coming, seated just on the platform, having thrown and thrown sepaṇṇi fruits, made them fall in front of him. The Bodhisatta, thinking "These fruits, having come, fall in front of me; is there indeed a hunter above?" looking up again and again, having seen the hunter, as if not seeing him, having said "Hey, tree, formerly you dropped fruits as if swinging a pendulum, but straight down; today, however, your tree-nature has been abandoned; thus, when the tree-nature has been abandoned by you, I too, having approached another tree-root, shall seek my food," spoke this verse -

21.

Therein, "known" means become manifest. "This" means this. "Of the antelope" means of the kuruṅga deer. "That you, Sepaṇṇi, lie" means that you, hey Sepaṇṇi tree, dropping fruits in front, lie, scatter, become one whose fruits are scattered - all that has become manifest to the kuruṅga deer. "Your fruit does not please me" means for one giving fruit in this way, your fruit does not please me; stay you, I shall go elsewhere - thus he went.

Then his hunter, seated just on the platform, having thrown a spear, said "Go, I have missed you now." The Bodhisatta, having turned back and stood, said "Hey man, although you have now missed me, yet the eight great hells, the sixteen subsidiary hells, and the bodily punishments beginning with the fivefold binding - these you have indeed not missed." And having said thus, having fled, he went at his pleasure; the hunter too, having descended, went at his pleasure.

The Teacher too, having brought this teaching of the Teaching: "Not only now, monks, does Devadatta endeavour for my murder; in the past too he endeavoured indeed, but he was not able to kill me," having made the connection, connected the Jātaka - "At that time the platform-hunter was Devadatta, but the kuruṅga deer was myself."

The commentary on the Kuruṅgamiga Jātaka is first.

22.

"Those dogs" - this the Teacher spoke while dwelling at Jeta's Grove, referring to the conduct for the welfare of relatives. That will become manifest in the Bhaddasāla Jātaka in the Book of Twelves. But having established this story, he brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, dependent on such an action, having been reborn in the womb of a dog, surrounded by many hundreds of dogs, dwelt in a great cemetery. Then one day the king, having mounted a chariot yoked with white Sindh horses and adorned with all ornaments, having gone to the park, having played there for the daytime, when the sun had set, entered the city. They placed that chariot with its straps just as it was bound in the royal courtyard; it became soaked in the night-time when the sky rained. Pedigree dogs, having descended from the upper storey of the palace, chewed its leather and its thongs. On the following day they reported to the king: "Sire, dogs, having entered through the drain opening, chewed the leather and the thongs of the chariot." The king, having become angry with the dogs, said "Kill the dogs wherever they are seen." Thenceforth a great disaster arose for the dogs. They, being killed wherever they were seen, having fled, having gone to the cemetery, went to the presence of the Bodhisatta.

The Bodhisatta asked "You have gathered together in great numbers; what indeed is the reason?" They said "It is said that in the inner palace the leather and thongs of the chariot were chewed by dogs; the angry king commanded the slaughter of dogs; many dogs are perishing; a great fear has arisen." The Bodhisatta thought "In a guarded place there is no opportunity for outside dogs; inside the king's residence it must have been the deed of the pedigree dogs alone. But now there is no fear whatsoever for the culprits; the innocent ones obtain death. What if I, having shown the culprits to the king, were to give the gift of life to the congregation of kinsmen?" He, having consoled his relatives, saying "Do not fear; I shall bring you safety; until I see the king, stay right here," having reflected upon the perfections, having made the development of friendliness the forerunner, having determined "Let no one dare to throw a clod or a club upon me," alone entered the inner city. Then, having seen him, there was not even a single being who looked at him angrily. The king too, having commanded the slaughter of dogs, was himself seated at the judgment. The Bodhisatta, having gone right there, having leaped forward, went under the king's seat. Then the king's men began to take him out, but the king prevented them.

He, having rested a little, having come out from underneath the seat, having paid homage to the king, asked "Sire, are you having dogs killed?" "Yes, we are having them killed." "What is their offence, lord of men?" "They ate the covering leather and the thongs of my chariot." "Do you know those who ate them?" "We do not know." "Without knowing as true 'These are the leather-eating thieves,' having them killed at every place where they are seen is not proper, Sire." "Because the chariot leather was eaten by dogs, he commanded the slaughter of dogs: 'Kill them all wherever they are seen.'" "But do your people kill all dogs, or are there also some who do not receive death?" "There are; the well-bred dogs in our house do not receive death." Great king, just now you said "Because the chariot leather was eaten by dogs, he commanded the slaughter of dogs: 'Kill them all wherever they are seen,'" but now you say "The well-bred dogs in our house do not receive death." "Is it not the case that, this being so, you are going the way of bias by the power of desire and so on? Going the way of bias is not proper, nor is it the duty of a king. It is fitting for a king to be like a balance, one who seeks the cause. And now the well-bred dogs do not receive death, only the weak dogs receive it. This being so, this is not the slaughter of all dogs; this is called the slaughter of the weak." And having said thus, the Great Being, having uttered a sweet voice, teaching the Teaching to the king, saying "Great king, what you are doing, this is not the principle," spoke this verse -

22.

Therein, "those dogs" means those dogs. Just as indeed even urine from a fresh tree is called "cattle-urine," even a jackal born that very day is called "an old jackal," even a soft gaḷocī creeper is called "a rotten creeper," even a body of golden colour is called "a putrid body," just so even a dog of a hundred years is called "a cur." Therefore, even though they are old and endowed with bodily strength, they were spoken of as just "curs." "Raised" means reared. "Of good breed" means born, arisen, and grown up in the royal family. "Endowed with beauty and strength" means accomplished in bodily complexion and bodily strength. "They are not to be killed" means these, having an owner, with protection, are not to be killed. "We are to be killed" means without an owner, without protection, we have become those to be killed. "This is not impartial" means this being so, this is not called impartial without distinction. "It is the slaughter of the weak" means but this is called the slaughter of the weak because of killing only the weak. By kings, thieves should be restrained, not the innocent. But here there is no fear whatsoever for the thieves; the innocent obtain death. Alas, injustice prevails in this world; alas, what is not the Teaching prevails.

The king, having heard the words of the Bodhisatta, said - "Do you know, wise one, that the chariot leather was chewed by such and such?" "Yes, I know." "By whom was it chewed?" "By the well-bred dogs dwelling in your house." "How is the fact of its having been chewed by them to be known?" "I shall show the fact of its having been chewed by them." "Show it, wise one." "Having had the well-bred dogs in your house brought, have a little buttermilk and coarse grasses brought as well." The king did so. Then the Great Being said to him: "Having had these grasses crushed with buttermilk, make these dogs drink it." The king, having done so, made them drink; having drunk, the dogs vomited together with the leather. The king, satisfied, saying "It is like the pronouncement of the Omniscient Buddha," made an offering to the Bodhisatta with the white parasol. The Bodhisatta, having taught the Teaching to the king with the ten verses on righteous conduct beginning with "Practise the Teaching, great king, towards mother and father, O warrior," which occur in the Tesakuṇa Jātaka, having established the king in the five precepts, saying "Great king, from now on be heedful," gave back the white parasol to the king himself.

The king, having heard the talk on the Teaching of the Great Being, having given safety to all beings, making the Bodhisatta the starting point, having established a regular meal similar to his own food for all dogs, standing firm in the Bodhisatta's exhortation, having performed meritorious deeds such as giving and so on as long as life lasted, having died, was reborn in the heavenly world. The Dog's Counsel lasted for ten thousand years. The Bodhisatta too, having remained as long as life lasted, went according to his actions.

The Teacher, having brought this teaching of the Teaching: "Not only now, monks, does the Tathāgata work for the welfare of relatives; in the past too he did so indeed," having made the connection, connected the Jātaka - "At that time the king was Ānanda, the remaining assembly was the Buddha's assembly, but the wise dog was myself."

The commentary on the Kukkura Jātaka is second.

23.

"Even lying on one side" - this the Teacher spoke while dwelling at Jeta's Grove, referring to a certain monk who had given up energy. For at that time the Teacher, having addressed that monk, having said "Monk, formerly the wise, even in an unfavourable situation, exerted energy; even having received blows, they never gave up," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, born in a family of thoroughbred Sindh horses, endowed with all adornments, was the state horse of the king of Bārāṇasī. He ate food of three-year-old fragrant rice endowed with various finest flavours in a golden bowl worth a hundred thousand only, and stood on ground smeared with perfume of four kinds only; that place was enclosed by red woollen curtains, above was a cloth canopy inlaid with golden stars, with garlands of fragrant wreaths and strings of flower garlands brought together, with scented oil lamps never abandoned. But there are no kings who do not desire the kingdom of Bārāṇasī. On one occasion, seven kings, having encircled Bārāṇasī, sent a letter to the king of Bārāṇasī: "Either give us the kingdom or give battle." The king, having convoked the ministers, having told them that news, asked "Now what shall we do, dear sirs?" "Sire, you should not go to battle from the very beginning; having sent such and such a horseman, have him wage war; if he is unable, we shall decide afterwards." The king, having had him summoned, said "Will you be able, dear son, to wage war together with seven kings?" "Sire, if I obtain the thoroughbred Sindh horse, let the seven kings stand; I shall be able to fight together with the kings of the entire Indian subcontinent." "Dear son, whether it be the thoroughbred Sindh horse or another, having taken whichever you wish, wage war."

He, having said "Very well, Sire," having paid homage to the king, having descended from the mansion, having had the thoroughbred Sindh horse brought, having had it well armoured, himself too fully clad in all armour, having girded on a sword, mounted on the back of the excellent Sindh horse, having gone out from the city, moving like a streak of lightning, having broken through the first fortress, having captured one king alive, having come back, having handed him over to the army in the city, having gone again, having broken through the second fortress, likewise the third - thus having captured five kings alive, having broken through the sixth fortress, at the time of capturing the sixth king, the thoroughbred horse received a blow; blood flowed forth; powerful feelings arose. The horseman, having known its state of being wounded, having caused the thoroughbred Sindh horse to lie down at the king's gate, having loosened the armour, began to harness another horse. The Bodhisatta, while lying on his comfortable side, having opened his eyes, having seen the horseman, thought "This one is harnessing another horse, and this horse will not be able to break through the seventh fortress and capture the seventh king; the deed done by me will be destroyed; the incomparable horseman too will be destroyed; the king too will fall into the hands of the enemy; apart from me, there is no other horse able to break through the seventh fortress and capture the seventh king." While still lying down, having had the horseman summoned, having said "My dear horseman, apart from me, there is no other horse able to break through the seventh fortress and capture the seventh king; I shall not let the deed done by me be destroyed; having raised me up, harness me," he spoke this verse -

23.

Therein, "even lying on one side" means even though lying on one side. "Pierced by darts" means even though pierced by darts. "Better than a mare is a thoroughbred": "a mare" means an inferior horse not born in the Sindh breed. "A thoroughbred" means a thoroughbred Sindh horse of good breed. Thus, even though pierced by darts, a thoroughbred Sindh horse of good breed is better than this mare, excellent, the highest. "Harness me, O charioteer" means: since even in this condition I alone am better, therefore harness me alone, armour me - thus he says.

The horseman, having raised the Bodhisatta up, having bandaged the wound, having well armoured him, having sat on his back, having broken through the seventh fortress, having captured the seventh king alive, handed him over to the king's army; they brought the Bodhisatta too to the king's gate. The king came out for the purpose of seeing him. The Great Being said to the king - "Great king, do not have the seven kings killed; having made them take an oath, release them. The fame that should be given to me and to the horseman, give it to the horseman alone. Having captured seven kings, it is not proper to destroy a warrior who has given such service. You too give gifts, observe morality, exercise the kingdom righteously and impartially." When the exhortation had thus been given by the Bodhisatta to the king, they removed the Bodhisatta's armour; he ceased just at the very moment the armour was released. The king, having performed the funeral rites for him, having given great fame to the horseman, having made the seven kings take an oath not to rebel against him again, having sent them to their respective places, having exercised the kingdom righteously and impartially, at the end of life went according to his actions.

The Teacher, having said "Thus, monk, formerly the wise exerted energy even in an unfavourable situation; even having received such blows, they did not give up. But you, having gone forth in such a Dispensation leading to liberation, why do you give up energy?" made known the four truths. At the conclusion of the truths, the monk who had given up energy became established in the fruition of arahantship.

The Teacher, having brought this teaching of the Teaching, having made the connection, connected the Jātaka - "At that time the king was Ānanda, the horseman was Sāriputta, but the thoroughbred Sindh horse of good breed was myself."

The commentary on the Bhojājānīya Jātaka is third.

24.

"Whenever, whenever": this too the Teacher spoke while dwelling at Jeta's Grove, referring to a certain monk who had given up energy. Having addressed that monk, the Teacher, having said "Monk, formerly the wise, even in an unfavourable situation, even having received blows, exerted energy," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, in the same manner as before, seven kings surrounded the city. Then a certain chariot warrior, having yoked two brother Sindh horses to a chariot, having gone out from the city, having broken through six fortresses, captured six kings. At that moment the elder horse received a blow. The charioteer, driving the chariot, having come to the king's gate, having released the elder brother from the chariot, having loosened the armour, having caused him to lie down on one side, began to harness another horse. The Bodhisatta, having seen that, having reflected in the same manner as before, having had the charioteer summoned, while still lying down, spoke this verse -

24.

Therein, "whenever" means at whatever time among the forenoon and so on. "Where" means in whatever place, on the road or at the forefront of battle. "When" means at whatever moment. "Wherever" means in the many battlefields by way of the seven fortresses. "Whenever" means at whatever time, whether at a time of receiving a blow or at a time of not receiving a blow. "The thoroughbred exerts its force" means the thoroughbred, the excellent Sindh horse, whose nature is to understand the task pleasing to the charioteer's mind, exerts force, strives, arouses energy. "The mares fall behind there" means when that force is being exerted, the others, known as mares, the inferior horses, diminish and decline; therefore he said "Harness me alone to this chariot."

The charioteer, having raised the Bodhisatta up, having yoked him to the chariot, having broken through the seventh fortress, having captured the seventh king, driving the chariot, having come to the king's gate, released the Sindh horse. The Bodhisatta, lying on one side, having given exhortation to the king in the former method itself, ceased. The king, having performed the funeral rites for him, having paid honour to the charioteer, having exercised the kingdom righteously, went according to his actions.

The Teacher, having brought this teaching of the Teaching, made known the truths; at the conclusion of the truths, that monk became established in arahantship. The Teacher connected the Jātaka: "At that time the king was the Elder Ānanda, the horse was the Fully Self-Enlightened One."

The Commentary on the Ājañña Jātaka is the fourth.

25.

"At different fords" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to a certain monk who had formerly been a goldsmith, the co-resident pupil of the General of the Teaching. For the knowledge of inclinations and underlying tendencies belongs only to the Buddhas, not to others. Therefore the General of the Teaching, due to the absence of the knowledge of inclinations and underlying tendencies in himself, not knowing the inclinations and underlying tendencies of his co-resident pupil, taught only the meditation subject of foulness; that was not suitable for him. Why? It is said that he, in succession, for five hundred births took conception in a goldsmith's house alone; then, because of his familiarity through seeing pure gold for a long time, foulness was not suitable for him. He, being unable to produce even a mere sign therein, spent four months.

The General of the Teaching, being unable to give arahantship to his own co-resident pupil, having thought "Surely this one must be one to be guided by a Buddha; I shall lead him to the Tathāgata's presence," right early, having taken him, went to the Teacher's presence. The Teacher asked: "Why indeed, Sāriputta, have you come bringing one monk?" "I, venerable sir, gave this one a meditation subject, but this one in four months did not produce even a mere sign; so I, having thought 'This one must be one to be guided by a Buddha,' having taken him, have come to your presence." "Sāriputta, but which meditation subject was given by you to the co-resident pupil?" "The meditation subject of foulness, Blessed One." "Sāriputta, there is not in your continuity the knowledge of inclinations and underlying tendencies. Go, you, having come in the evening time, should take your co-resident pupil and go." Thus the Teacher, having dismissed the elder, having had agreeable robes and an inner robe given to that monk, having taken him and entered a village for almsfood, having had superior solid and soft food given, surrounded by the great community of monks, having come again to the monastery, having spent the daytime in the perfumed chamber, in the evening time, having taken that monk, while walking on a monastery tour, having created a pond in a mango grove, having created there a large lotus plant, and there too having created one large lotus flower, having caused him to sit down saying "Monk, sit looking at this flower," he entered the perfumed chamber.

That monk looked at that flower again and again. The Blessed One caused that flower to reach old age; it, while he was watching, having reached old age, became discoloured. Then, beginning from the edge, the petals falling, in a moment all fell. Thereupon the filaments fell; only the pericarp remained. That monk, seeing that, thought: "This lotus flower was just now lovely and beautiful to behold; then its beauty has matured, the petals and filaments have fallen, only the pericarp alone remains; ageing has reached such a lotus indeed; what will not reach my body? All activities are impermanent" - and he established insight. The Teacher, having known "His mind has ascended to insight," while just seated in the perfumed chamber, having pervaded with radiance, spoke this verse -

That monk, at the conclusion of the verse, having attained arahantship, having thought "Indeed I am released from all existences" -

With these and other verses he uttered an inspired utterance. And having uttered the inspired utterance, having gone, he paid homage to the Blessed One. The Elder too, having come, having paid homage to the Teacher, having taken his own co-resident pupil, departed. This incident became well-known among the monks. The monks sat in the Teaching hall praising the virtues of the One of Ten Powers - "Friends, the Elder Sāriputta, through the absence of the knowledge of inclinations and underlying tendencies, does not know the inclination of his own co-resident pupil; but the Teacher, having known, in just a single day gave him arahantship together with the analytical knowledges. Ah, Buddhas are indeed of great majesty!"

The Teacher, having come, having sat down on the prepared seat, asked "What discussion were you having as you sat together here, monks?" "Not any other talk, Blessed One, but the talk about the knowledge of inclinations and underlying tendencies of your General of the Teaching's co-resident pupil." The Teacher, having said "This is not wonderful, monks; now I, having become a Buddha, know his inclination; in the past too I knew his inclination indeed," brought up the past.

In the past, Brahmadatta exercised kingship in Bārāṇasī. At that time the Bodhisatta instructed that king in what is beneficial and in the teaching. At that time they bathed a certain inferior mare-horse at the king's state horse's bathing place. The state horse, being led down to the bathing place by the mare-horse, having been disgusted, did not wish to descend. The groom, having gone, informed the king: "Sire, the state horse does not wish to descend to the bathing place." The king sent the Bodhisatta - "Go, wise one, find out for what reason the horse, being led down to the bathing place, does not descend." The Bodhisatta, having said "Very well, Sire," having gone to the riverbank, having looked at the horse, having known its state of being healthy, reflecting "For what reason indeed does this one not descend to this bathing place?" having thought "Another must have been bathed here first; being disgusted on account of that, he does not descend to the bathing place, I think," asked the groom: "Hey, at this bathing place, whom did you bathe first?" "A certain mare-horse, master."

The Bodhisatta, having known his inclination - "This one, being disgusted on account of his Sindh horse nature, does not wish to bathe here; it is fitting to bathe him at another bathing place" - said "My dear groom, even milk-rice prepared with ghee, honey, molasses and so on, for one who eats it again and again, there is satiety. This horse has been bathed many times here at this bathing place; having led him down to another bathing place, bathe him and give him drink" - and having said this, he spoke this verse -

25.

Therein, "at different" means at various different ones. "Give to drink" - this is the heading of the teaching; the meaning is: bathe and give to drink. "Through overeating" - this is the genitive case used in the instrumental sense; the meaning is: through excessive eating, through excessive consumption. "Even with milk-rice becomes satisfied" means he becomes satisfied, contented, with sweet milk-rice prepared with ghee and so on; he is satiated, well-fed, and does not again come to the desire to eat. Therefore this horse too must have reached a surfeit through constant bathing at this ford; bathe him elsewhere.

They, having heard his word, having led the horse down to another ford, gave him to drink and bathed him. The Bodhisatta, having given the horse drinking water to drink, at the time of bathing went to the presence of the king. The king asked: "Well, dear son, has the horse been bathed and given to drink?" "Yes, Sire." "Why did he not wish to at first?" "For such and such a reason" - he told everything. The king, thinking "He knows the disposition even of such an animal; ah, a wise one!" having given great fame to the Bodhisatta, at the end of life went according to his actions. The Bodhisatta too went according to his actions.

The Teacher, having brought this teaching of the Teaching: "Not only now, monks, do I know the disposition of this one; in the past too I knew it indeed," having made the connection, connected the Jātaka - "At that time the state horse was this monk, the king was Ānanda, but the wise minister was myself."

The Commentary on the Tittha Jātaka is the fifth.

26.

"Having heard the words of the ancient thieves" - this the Teacher spoke while dwelling at the Bamboo Grove, referring to Devadatta. Devadatta, having converted Prince Ajātasattu, produced material gain and honour. Prince Ajātasattu, having had a monastery built for Devadatta at Gayāsīsa, brought day after day five hundred pots of boiled rice of food consisting of three-year-old fragrant rice with various finest flavours. In dependence on material gain and honour, Devadatta's retinue became great; Devadatta together with his retinue stayed right in the monastery. At that time there were two friends who were residents of Rājagaha. Of them, one had gone forth in the presence of the Teacher, one in the presence of Devadatta. They saw each other in various places, and even having gone to the monastery they saw each other.

Then one day Devadatta's adherent said to the other - "Friend, why do you go for almsfood daily with sweat being released? Devadatta, having just sat down at the Gayāsīsa monastery, eats excellent food with various finest flavours. There is no such means for you. Why do you experience suffering? Why is it not proper for you, having come right early to Gayāsīsa, having drunk rice gruel with additional dainty bits, having eaten eighteen kinds of sweet-meats, to eat excellent food with various finest flavours?" He, being told again and again, having become desirous of going, from then on, having gone to Gayāsīsa, having eaten, came back to the Bamboo Grove early in the morning. He was unable to conceal it at all times; before long he became well-known as "Having gone to Gayāsīsa, he eats the food established by Devadatta." Then his friends asked him: "Is it true, friend, that you eat the food established by Devadatta?" "Who says thus?" "Such and such and such and such." "It is true, friend, I go to Gayāsīsa and eat; but Devadatta does not give me food, other people give it." "Friend, Devadatta is an adversary of the Buddhas, immoral; having converted Ajātasattu, he produced material gain and honour for himself not by rule. You, having gone forth in such a Dispensation of the Buddha leading to liberation, eat food arisen not by rule from Devadatta. Come, we shall take you to the Teacher's presence" - having taken that monk, they came to the Teaching hall.

The Teacher, having seen him, asked "Why, monks, have you come having taken this monk who is unwilling?" "Yes, venerable sir, this monk, having gone forth in your presence, eats food arisen not by rule from Devadatta." "Is it true, monk, that you eat food arisen not by rule from Devadatta?" "No, venerable sir, Devadatta does not give to me; other people give, and that I eat." The Teacher, having said "Do not make an excuse here, monk; Devadatta is of inappropriate conduct, immoral. How indeed can you, having gone forth here, while resorting to my Dispensation itself, eat Devadatta's meal? Even constantly, being one of the habit of resorting, you resort to whatever is seen wherever it is seen," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta was his minister. At that time the king had a state elephant named Mahiḷāmukha, virtuous, accomplished in good conduct, who did not harass anyone. Then one day, immediately after the night period, thieves came near his stable and, seated not far from him, consulted their thieves' counsel: "Thus a tunnel should be broken into, thus the work of breaking through walls should be done; having made the tunnel and the wall-breach like a road, like a ford, disentangled, cleared of thickets, it is proper to carry away the goods; by the one carrying, having killed, it should be carried away; thus he will not be able to rise up; a thief should not be one endowed with morality and good conduct; one should be hard, harsh, and violent." Having thus consulted and instructed each other, they departed. By this very method, on the following day and the following day too - for many days they came there and consulted. He, having heard their words, with the perception "They are training me," thinking "Now I should be hard, harsh, and violent," became of just such a nature. Right early, having seized the elephant keeper who had come with his trunk, having dashed him on the ground, he killed him. Another too likewise, another too likewise - he killed each and every one who came.

They reported to the king: "Mahiḷāmukha has gone mad; he kills whoever is seen wherever they are seen." The king sent the Bodhisatta: "Go, wise one, find out for what reason he has become corrupt." The Bodhisatta, having gone, having known the healthy state of his body, reflecting "For what reason indeed has this one become corrupt?" having concluded "Surely, having heard the words of some people nearby, with the perception 'These are training me,' he has become corrupt," asked the elephant keepers: "Has anything been spoken by anyone near the elephant stable in the night-time?" "Yes, master, thieves came and spoke." The Bodhisatta, having gone, informed the king: "Sire, there is no other disturbance in the elephant's body; having heard the talk of thieves, he has become corrupt." "Now what is it fitting to do?" "It is fitting to have virtuous ascetics and brahmins seated in the elephant stable and have them speak a talk on morality and good conduct." "Do so, dear son."

The Bodhisatta, having gone, having had virtuous ascetics and brahmins seated in the elephant stable, said "Speak a talk on morality, venerable sirs." They, seated not far from the elephant, spoke a talk on morality: "No one should be touched, no one should be killed; it is fitting to be one accomplished in morality and good conduct, endowed with patience, friendliness, and compassion." He, having heard that, thinking "These are training me; from now on I should be virtuous," became virtuous. The king asked the Bodhisatta: "What, dear son, has he become virtuous?" The Bodhisatta said: "Yes, Sire." Having said "Such a corrupt elephant, in dependence on a wise person, has become established in the ancient Teaching itself," he spoke this verse -

26.

Therein, "of the ancient thieves" means of the former thieves. "Having heard" means having heard; the meaning is having first heard the words of the thieves. "Woman-faced" means one whose face is similar to the face of a she-elephant. Just as a woman looks beautiful when looked at from the front, not from behind, so too he looks beautiful when looked at from the front. Therefore they gave him the name "Mahiḷāmukha." "Went about killing" means he went about striking, killing. Or this itself is the reading. "Of the well-restrained" means of those who are well restrained, of the virtuous ones. "The noble elephant" means the best elephant, the state elephant. "Stood firm in all virtues" means established in all the former virtues. The king, thinking "He knows the disposition even of an animal," gave great fame to the Bodhisatta. He, having remained as long as life lasted, went together with the Bodhisatta according to his actions.

The Teacher, having brought this teaching of the Teaching: "In the past too, monk, you resorted to whatever was seen wherever it was seen; having heard the words of thieves, you resorted to thieves; having heard the words of the righteous, you resorted to the righteous," having made the connection, connected the Jātaka: "At that time Mahiḷāmukha was the monk who sided with the enemy, the king was Ānanda, but the minister was myself."

The Commentary on the Mahiḷāmukha Jātaka is the sixth.

27.

"He was not able to take a mouthful" - this the Teacher spoke while dwelling at Jeta's Grove, referring to a certain lay follower and an elderly elder. In Sāvatthī, it is said, there were two friends. Of them, one, having gone forth, went daily to the other's house. He, having given him almsfood, having himself also eaten, having gone together with him to the monastery, having sat in conversation up until sunset, entered the city; the other too, having followed him up to the city gate, turned back. That intimacy of theirs became well-known among the monks. Then one day the monks sat in the Teaching hall speaking of their intimate friendship. The Teacher, having come, asked "What discussion were you having as you sat together here, monks?" They said "Such and such, venerable sir." The Teacher, having said "Not only now, monks, are these two intimate; in the past too they were indeed intimate," brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta was his minister. At that time a certain dog, having gone to the state elephant's stable, ate grains of boiled rice that had fallen at the state elephant's eating place. He, being nourished by that very food, became an intimate of the state elephant and ate right near the elephant; both were unable to carry on without each other. That elephant, having seized him with his trunk, tossing him back and forth, played with him, and having lifted him up, placed him on his head. Then one day a certain villager, having given money to the elephant keeper, having taken that dog, went to his own village. Thenceforth that elephant, not seeing the dog, neither ate nor drank nor bathed. They reported that matter to the king. The king sent the Bodhisatta: "Go, wise one, find out for what reason the elephant behaves thus."

The Bodhisatta, having gone to the elephant stable, having known the elephant's unhappy state, thinking "No disease is apparent in his body, but he must have had an association with a friend with someone; not seeing that one, this one is, methinks, overcome by sorrow," asked the elephant keepers: "Is there indeed any trust with someone for this one?" "Yes, there is, master, a powerful friendliness with a certain dog." "Where is he at present?" "He was led away by a certain man." "But do you know his dwelling place?" "We do not know, master." The Bodhisatta, having gone to the presence of the king, having said "There is not, Sire, any illness in the elephant; but he has a powerful trust with a certain dog; not seeing that one, he does not eat, methinks," spoke this verse -

27.

Therein, "nāla" means not able. "Mouthful" means the sharp mouthful given first at mealtime. "Padātave" means paādātave; the elision of the vowel ā should be understood by way of euphonic conjunction; the meaning is "to take." "Nor almsfood" means he was not able to take even a lump of food being served after having been prepared. "Nor kusa grass" means he was not able to take even grasses given for the purpose of eating. "Nor to be rubbed" means while being bathed, he was not able even to rub his body. Thus, having reported to the king all that the elephant was not able to do, while announcing the reason observed by himself for his inability, he said beginning with "I think."

The king, having heard his word, asked "What should be done now, wise one?" "It is said that one man has taken the companion dog of our state elephant and gone. In whose house they find that dog, for him such and such is the punishment - have the drum circulated, Sire." The king had it done so. Having heard that news, that man released the dog; the dog, having come swiftly, went to the very presence of the elephant. The elephant, having seized him with his trunk, having placed him on his head, having cried, having lamented, having brought him down from his head, after that one had eaten, afterwards he himself also ate. "He knows the disposition of an animal" - the king gave great fame to the Bodhisatta.

The Teacher, having brought this teaching of the Teaching: "Not only now, monks, are these two intimate; in the past too they were indeed intimate," having unravelled it with the discourse on the four truths, having made the connection, connected the Jātaka. This unravelling with the discourse on the four truths is indeed present in all Jātakas. But we shall show it only where its benefit is evident.