22.

The Great Book-1

538.

"Do not display wisdom" - this the Teacher spoke while dwelling at Jeta's Grove, referring to the great renunciation. For one day the monks, seated together in the Teaching hall, sat praising the Blessed One's perfection of renunciation. The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," said "Monks, for me now, one whose perfections have been fulfilled, having abandoned kingship, the great renunciation is not wonderful. For formerly, even while fulfilling the perfections when knowledge was not yet fully matured, I, having abandoned kingship, went forth indeed," having said this, being requested by them, he brought up the past.

In the past, in the Kāsi country, in Bārāṇasī, a king named the King of Kāsi exercised kingship righteously. He had sixteen thousand women. Among them not even one obtained a son or a daughter. The citizens, having assembled in the royal courtyard, thinking "There is not even one son as a guardian of the lineage for our king," said to the king in the very manner that has come in the Kusa Jātaka: "Sire, aspire for a son." The king, having heard their words, commanded the sixteen thousand women: "You aspire for a son." They, having performed supplications, worship and so on of the moon and other deities, even though aspiring, did not obtain a son or a daughter. Now his queen-consort, a daughter of the King of Madda, named Queen Candā, was accomplished in morality. The king said: "Dear lady, you too aspire for a son." She, on the full moon day, having taken upon herself the Observance, while lying down on a small bed, having reviewed her own morality, made an act of truth: "If I am of unbroken morality, by this truth of mine may a son arise."

Through the power of her morality, Sakka's dwelling showed signs of heat. Sakka, reflecting, having known that reason, thinking "Queen Candā desires a son; come, let me give her a son," considering a son suitable for her, saw the Bodhisatta. The Bodhisatta too, at that time, having exercised kingship in Bārāṇasī for twenty years, having passed away from there, having been reborn in the Ussada hell, having been tormented there for eighty thousand years, having passed away from there, was reborn in the realm of the Thirty-three. There too, having remained as long as life lasted, having passed away from there, he wished to go to a higher heavenly world. Sakka, having gone to his presence, having said "Sir, when you are born in the human world, your perfections will be fulfilled, and there will be growth for the public. This queen-consort of the King of Kāsi named Queen Candā desires a son; arise in her womb," having obtained the acknowledgment of him and of five hundred other young gods who were subject to pass away, went to his own place. He, having accepted saying "Very well," together with five hundred young gods, having passed away from the heavenly world, himself took conception in the womb of Queen Candā. The other young gods, however, took conception in the wombs of the ministers' wives.

At that time Queen Candā's womb was as if filled with a diamond. She, having known the established state of the embryo, informed the king. Having heard that, the king had care given for the embryo. She, with her pregnancy full-term, after the elapse of ten months, gave birth to a son endowed with the marks of good fortune and merit. On that very day, five hundred boys were born in the houses of the ministers. At that moment the king, surrounded by a company of ministers, was seated on the great terrace. Then they informed him: "A son has been born to you, Sire." Having heard their words, love for the son arose in the king, having cut through the skin and so on, having reached the bone marrow, it remained; joy arose within; the heart became cool. He asked the ministers: "Are you pleased that my son has been born?" "What are you saying, Sire? We were formerly without a protector, but now we have become those with a protector; a master has been obtained by us," they said. The king, having had Mahāsenagutta summoned, commanded: "It is fitting for my son to obtain a retinue. Go, look at how many boys have been born today in the houses of the ministers." He, having accepted saying "Very well," having gone to the houses of the ministers, looking, having seen five hundred boys, having come back again, informed the king.

The king, having sent adornments for the princes to the five hundred boys, also had five hundred nurses given. But for the Great Being, he gave sixty-four nurses with hanging breasts and sweet mother's milk, free from the faults of being excessively tall and so on. For when a child sits at the side of an excessively tall woman and drinks mother's milk, the child's neck becomes long; when a child sits at the side of an excessively short woman and drinks mother's milk, the child becomes one with compressed shoulder bones; when a child sits at the side of an excessively thin woman and drinks mother's milk, the child's thighs are hurt; when a child sits at the side of an excessively fat woman and drinks mother's milk, the child becomes lame; when a woman is excessively dark, the milk is excessively cold; when a woman is excessively fair, the milk is excessively hot; when a child sits at the side of a woman with hanging breasts and drinks mother's milk, the child becomes one with a compressed nose. Moreover, the milk of women who have consumption is excessively sour, and the milk of women who have asthma is of the variety of being excessively pungent and so on; therefore, having avoided all those faults, having given sixty-four nurses with hanging breasts and sweet mother's milk, having made a great honour, he also gave a boon to Queen Candā. She too, having accepted it, set it aside.

The king, on the name-giving day of the prince, having had the brahmins who were experts in interpreting signs summoned, having made them great honour, asked about the absence of any obstacle for the prince. They, having seen the excellency of his marks, said "Great king, this prince is endowed with the marks of fortune and merit; let alone one island, he is capable of exercising kingship over the four great continents attended by two thousand islands; no obstacle whatsoever is discerned for him." The king, having heard their words, being pleased, giving the prince a name - because on the day of the prince's birth the rain god rained in the entire Kāsi country, and because the hearts of the king and the ministers became cool, and because he was born moistening - therefore gave him the name "Prince Temiya." Then the nurses, having adorned him at one month of age, brought him to the king's presence. The king, having embraced his dear son, having kissed him on the head, having caused him to sit on his lap, sat delighting in him.

At that moment four thieves were brought. The king, having seen them, commanded "For one of those thieves, give a thousand blows with thorny whips; for one, having bound him with a fetter, make entry into prison; for one, give spear-blows on the body; for one, carry out impalement." Then the Great Being, having heard his father's words, having become frightened and trembling, thought "Alas, my father, in dependence on kingship, performed excessively grave action leading to hell." On the following day, however, they made him lie down on a decorated royal couch beneath the white parasol. He, having slept a little, having awakened, having opened his eyes, looking at the white parasol, saw the great glory and wealth. Then for him, who was already by nature frightened and trembling, even more excessive fear arose. He, reflecting "From where indeed have I come to this thief's house?" having known by the knowledge of remembering past births the fact of having come from the heavenly world, looking further beyond, saw the state of having been cooked in the Ussada hell; looking further beyond, he understood the state of kingship in that very city.

Then for him, reflecting "I, having exercised kingship for twenty years in Bārāṇasī, was cooked in the Ussada hell for eighty thousand years; now again I have been reborn in this very thief's house; my father too, yesterday, when four thieves were brought, spoke such harsh talk conducive to hell; if I shall exercise kingship, again, having been reborn in hell, I shall experience great suffering" - great fear arose. The Bodhisatta's golden-coloured body, crushed by the hand, became withered and discoloured like a lotus. He, thinking "How indeed might I be freed from this thief's house?" lay down. Then a goddess who had formerly been his mother in one individual existence, dwelling in the parasol, having consoled him, said "Dear Temiya prince, do not fear, do not grieve, do not worry. If you wish to be freed from here, though not a cripple, be like a cripple; though not deaf, be like a deaf person; though not mute, be like a mute person; having determined these three factors, do not reveal your own state of wisdom" - having said this, she spoke the first verse -

1.

Therein, "paṇḍiccaya" means wisdom (paṇḍicca); or this itself is the reading. "Known as a fool" (bālamata) means regarded as a fool. "All the people" (sabbo jano) means the whole, both the people within and the people outside. "Let them despise" (ocināyatu) means let them look down upon, saying "Take out this wretch"; the meaning is: let them despise, let them scorn.

He, having received comfort by her words -

2.

Having spoken this verse, he determined those three factors. And that goddess disappeared. The king, for the purpose of preventing the son's loneliness, placed those five hundred boys in his very presence. Those boys cry and lament for the sake of mother's milk. But the Great Being, frightened by the fear of hell, thinking "It is better for me to wither and die than to rule," does not cry and does not lament. Then his nurses, having known that incident, informed Queen Candā. She too informed the king. The king, having had the sign-reading brahmins summoned, asked them. Then the brahmins said: "Sire, it is fitting to give the boy mother's milk having passed beyond the normal time; thus he, crying, having firmly grasped the breast, will drink by himself." From then on, the nurses give the boy mother's milk having passed beyond the normal time. And while giving, sometimes they give having skipped one turn, sometimes they do not give milk for the whole day.

The Chapter on Investigation

He, frightened by the fear of hell, even though withering, does not cry for the sake of mother's milk, does not lament. Then, having seen him not crying, either his mother, thinking "My son is hungry," gives him mother's milk to drink, or sometimes the nurses give him to drink. The remaining boys cry and lament at the very time of not having received mother's milk. But the Great Being, frightened by the fear of hell, does not cry, does not lament, does not sleep, does not bend his hands and feet, does not make a sound. Then his nurses, having thought "The hands and feet of cripples are not of such a form, the jaw-end of mute persons is not of such a form, the ear-passages of deaf persons are not of such a form; there must be a reason for this; shall we investigate or not?" thinking "Let us first investigate him by means of milk," do not give milk for the whole day. He, even though withering, does not make a sound for the sake of milk. Then his mother, thinking "My son is hungry," herself gives him mother's milk to drink. Thus, not giving milk now and then, even though investigating for one year, they did not see a gap in him.

Thereupon the ministers and others reported to the king: "One-year-old boys are fond of cake sweet-meat; let us investigate him by means of that." Having caused the five hundred boys to sit in his very presence, having brought various cake sweet-meats and having placed them not far from the Bodhisatta, saying "Take those cake sweet-meats as you please," they stand in a concealed place. The remaining boys, quarrelling, striking one another, having taken this and that, eat them. But the Great Being, having exhorted himself, "Dear Temiya prince, wishing for the fear of hell, desire cake sweet-meat!" frightened by the fear of hell, did not look at the cake sweet-meat. Thus, even with cake sweet-meat, even though investigating now and then for one year, they indeed did not see a gap in him.

Thereupon, thinking "Two-year-old boys are fond of various kinds of fruit; let us investigate him by means of that," having brought various fruits and having placed them not far from the Bodhisatta, they investigated. The remaining boys, having quarrelled, fighting, having taken this and that, eat them. He, frightened by the fear of hell, did not look at that either. Thus, even with various kinds of fruit, even though investigating now and then for one year, they indeed did not see a gap in him.

Thereupon, thinking "Three-year-old children indeed are fond of playthings; we shall investigate him by means of that," having had various golden figures of elephants, horses, and so on made, they placed them not far from the Bodhisatta. The remaining children, snatching from one another, seized them. But the Great Being did not look at anything. Thus even with playthings too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Four-year-old children indeed are fond of food; we shall investigate him by means of that," they offered various kinds of food. The remaining children, making it into lumps, eat it. But the Great Being, having exhorted himself, "Dear Temiya prince, there is simply no counting of your individual existences in which you did not obtain food," frightened by the fear of hell, did not look at that either. Then his mother herself, with a heart as if breaking, unable to bear it, fed him food with her own hand. Thus even with food too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Five-year-old children indeed fear fire; we shall investigate him by means of that," having had a great house with many doors built in the royal courtyard, having covered it with palm leaves, having caused him, surrounded by the remaining children, to sit down in the middle of it, they set fire to it. The remaining children, having seen the fire, crying aloud, fled. But the Great Being thought, "Compared to the scorching of hell-fire, this very scorching by fire is a hundredfold, a thousandfold, a hundred-thousandfold more excellent," and remained quite motionless, like a great elder attained to cessation. Then, when the fire was approaching, they took him and removed him. Thus even with fire too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Six-year-old children indeed fear rutted elephants; we shall investigate him by means of that," having had one elephant well-trained, having caused the Bodhisatta, surrounded by the remaining children, to sit down in the royal courtyard, they released that elephant. It comes trumpeting, striking the ground with its trunk, showing fearfulness. The remaining children, having seen it, frightened by the fear of death, fled in all directions. But the Great Being, having seen the rutted elephant approaching, thought, "Rather than being tormented in the fierce hell, death at the hands of a fierce elephant is better," and frightened by the fear of hell, sat down right there. The well-trained elephant, having lifted up the Great Being like a bunch of flowers, having moved him to and fro, goes away without becoming weary. Thus even with the elephant too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Seven-year-old children indeed fear snakes; we shall investigate him by means of that," having caused the Bodhisatta to sit down together with the remaining children in the royal courtyard, they released snakes with their fangs extracted and their mouths bound. The remaining children, having seen them, crying aloud, fled. But the Great Being, having reflected upon the fear of hell, thinking "Destruction in the mouth of a fierce snake is indeed more excellent," remained quite motionless, like a great elder attained to cessation. Then a snake, having coiled around his entire body, having made a hood above his head, remained. Even then he remained quite motionless. Thus even with snakes too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Eight-year-old children indeed are fond of theatrical displays; we shall investigate him by means of that," having caused him to sit down together with the five hundred children in the royal courtyard, they had a theatrical display performed. The remaining children, having seen that theatrical display, saying "Excellent! Excellent!" laugh a great laugh. But the Great Being, having reflected upon the fear of hell, thinking "At the time of being reborn in hell, there is not even a moment's laughter or pleasure for you," remained quite motionless and did not look at it. Thus even with the theatrical display too, investigating him now and then for one year, they indeed did not see a gap.

Thereupon, thinking "Nine-year-old children fear swords; by that we shall investigate him," having caused him to sit down in the royal courtyard together with the five hundred boys, at the time of the children's play, one man, having taken a sword of crystal colour, roaming about, roaring, shouting, frightening, leaping, clapping his hands, making a great noise, crying "The King of Kāsi, it is said, has one wretched son; where is he? I shall cut off his head!" charges forward. Having seen that man, the remaining children, being frightened and trembling, crying aloud, fled in all directions. But the Great Being, having reflected upon the fear of hell, sat as if not knowing. Then that man, having touched his head with the sword, even though frightening him, saying "I shall cut off your head," being unable to frighten him, departed. Thus even with the sword, for one year, investigating him now and then, they indeed did not see a gap.

Thereupon, at the time of his being ten years old, for the purpose of investigating his state of deafness, having caused him to sit on the royal bed, having had it surrounded with a curtain, having made holes on the four sides, without showing him, having caused conch-blowers to sit on a bed below, they had the conches blown all at once; there was a single reverberation. The ministers, having stood on the four sides, even though looking through the holes of the curtain, did not see in the Great Being even for one day any lapse of mindfulness or alteration of hands and feet or even so much as a trembling. Thus even with the conch sound, for one year, investigating him now and then, they indeed did not see a gap.

Thereupon, further, at the time of his being eleven years old, for one year, investigating him in the same way with the sound of a drum, they indeed did not see a gap.

Thereupon, at the time of his being twelve years old, thinking "We shall investigate him with a lamp," thinking "Does he move a hand or a foot in the darkness of the night-time, or not?" having lit lamps in pots, having extinguished the remaining lamps, having made him lie down for a short time in the darkness, having lifted up the lamps from the pots, having made light all at once, they observed his posture. Thus even with the lamp, for one year, investigating him now and then, they did not see even so much as a trembling.

Thereupon, at the time of his being thirteen years old, thinking "We shall investigate him with molasses," having smeared his entire body with molasses, they made him lie down in a place with many flies. Flies arose; they, having surrounded his entire body, ate at it as if piercing with needles. He remained quite motionless, like a great elder attained to cessation. Thus even with molasses, for one year, investigating him now and then, they did not see even so much as a trembling.

Then, at the time of his being fourteen years old, thinking "Now this one has become old, desiring purity, disgusted by impurity; we shall investigate him with impurity," from then on they neither bathed him nor had him rinse his mouth. He, having defecated and urinated, lay right there, sunk into it. Due to the bad smell, it was as if it were the time of the bowels coming out for him; flies ate at him because of the smell of impurity. He remained quite motionless. Then the nurses, having surrounded him and standing there, said "Dear Temiya prince, you have become old; who will look after you always? Are you not ashamed? Why are you lying down? Having risen, look after your body!" - they revile and abuse him. He, even though submerged in such a repulsive heap of excrement, having reflected upon the bad smell of the excrement hell, which is capable of causing the hearts of those standing even at the top of a hundred yojanas to burst due to its bad smell, remained quite motionless. Thus even with impurity, for one year, investigating him now and then, they indeed did not see a gap.

Thereupon, at the time of his being fifteen years old, thinking "We shall investigate him with embers," they placed fire-pans underneath his small bed, thinking "Perhaps, being oppressed by the heat, unable to bear the painful feeling, he might show a sign of writhing." Then blisters arose on his body. The Great Being, having endured it, thinking "The heat of the Avīci hell pervades to the top of a hundred yojanas; compared to that suffering, this suffering is a hundredfold, a thousandfold, a hundred-thousandfold more excellent," remained quite motionless. Then his mother and father, as if with breaking hearts, having made the people withdraw, having removed him from that burning by fire, said "Dear Temiya prince, we know your state of not being a cripple and so on. For those of such a kind do not have hands, feet, ears, and ear-passages of such a form; you are a son obtained by us through wishing; do not ruin us; free us from the censure of the kings dwelling in the whole of Jambudīpa" - thus they entreated. Thus he, even though entreated by them, having become as if not hearing, lay down quite motionless. Then his mother and father, weeping and lamenting, withdrew. At one time the mother alone, having approached, entreats; at one time the father alone, having approached, entreats. Thus for one year, investigating him now and then, they indeed did not see a gap.

Then at the time of his sixteenth year, the ministers, brahmins, and others thought: "Whether he be a cripple or whether he be dumb or deaf, when maturity has ripened, there is no such thing as one who does not find pleasure in what is enticing, there is no such thing as one who does not become corrupted towards what leads to hate; for when the time has arrived, this is the natural order, like the opening of flowers. Having arranged dancing women for him, we shall investigate him by means of them." Thereupon, having summoned dancing women bearing the highest beauty, accomplished in charm like heavenly maidens, having said "Whichever one is able to make the prince laugh or to bind him with mental defilements, she shall become his queen-consort," having bathed the prince with scented water, having adorned him like a young god, having placed him on a well-prepared royal couch in a royal bedchamber resembling a heavenly mansion, having made the inner chamber filled with a single fragrance by means of garlands of scent, garlands of flowers, incense, perfumed powder, and so on, they withdrew. Then those women, having surrounded him, strove to cause him to delight in various ways with dancing and singing and with sweet words and so on. He, through being endowed with higher intelligence, without looking at those women, having determined "May these women not perceive my bodily contact," restrained his in-breath and out-breath; then his body became rigid. They, not perceiving his bodily contact, having become frightened and trembling, thinking "This one has a rigid body; this is not a human being; he must be a demon," being unable to hold themselves, fled. Thus even by means of dancing women, investigating him now and then for one year, they did not see any gap in him.

Thus, even though investigating for sixteen years with sixteen great investigations and with many minor investigations, they were not able to ascertain his mind.

The Chapter on Investigation is concluded.

The Chapter on Requesting the Kingdom

Thereupon the king, having become remorseful, having had the brahmins who were experts in interpreting signs summoned, said: "You told me at the time of the prince's birth 'This prince is endowed with the marks of fortune and merit; no obstacle whatsoever is discerned for him.' But now he has become a cripple, dumb and deaf. Your words do not agree." The brahmins said: "Great king, there is nothing unseen by the teachers. But however, Sire, when it was to be said 'The son obtained by wishing from the royal family is a wretch,' thinking 'There would be displeasure for you,' we did not speak." Then the king said to them thus: "But now what is it fitting to do?" "Great king, while this prince dwells in this house, three obstacles will appear - either an obstacle to life, or an obstacle to the white parasol, or an obstacle to the queen-consort." "Therefore, Sire, without making delay, having yoked inauspicious horses to an inauspicious chariot, having laid him down therein, having taken him out through the western gate, having dug a four-walled pit in the charnel grove, it is fitting to bury him." The king, frightened by the fear of obstacles, accepted their word saying "Very well."

Then Queen Candā, having heard that news, very quickly, alone, having approached the king, having paid homage, entreated: "Sire, a boon was given by you to me, and it was accepted and set aside by me; now grant that to me." "Take it, queen." "Sire, give the kingdom to my son." "It is not possible, queen." "For what reason, Sire?" "Your son, queen, is a wretch." "If so, Sire, even if not giving it for life, give seven years." "It is not possible, queen." "If so, Sire, give six years." "It is not possible, queen." "If so, Sire, give five years." "It is not possible, queen." "If so, Sire, give four years." "It is not possible, queen." "If so, Sire, give three years." "It is not possible, queen." "If so, Sire, give two years." "It is not possible, queen." "If so, Sire, give one year of kingship." "It is not possible, queen." "If so, Sire, give seven months of kingship." "It is not possible, queen." "If so, Sire, give six months of kingship." "It is not possible, queen." "If so, Sire, give five months of kingship." "It is not possible, queen." "If so, Sire, give four months of kingship." "It is not possible, queen." "If so, Sire, give three months of kingship." "It is not possible, queen." "If so, Sire, give two months of kingship." "It is not possible, queen." "If so, Sire, give one month of kingship." "It is not possible, queen." "If so, Sire, give a fortnight of kingship." "It is not possible, queen." "If so, Sire, give seven days of kingship." The king said "Very well, queen, take it." She, at that moment, having had her son adorned, having had a drum circulated in the city proclaiming "This is the kingdom of Prince Temiya," having had the whole city decorated, having placed her son upon the back of an elephant, having had a white parasol held over his head, having circumambulated the city, having come back again, having entered the inner city, having had him lie down on a royal couch, entreated her dear son the whole night: "Dear Temiya prince, in dependence on you, for sixteen years, not obtaining sleep, my eyes have become swollen from weeping, my heart seemed to break with sorrow; I know your state of not being a cripple and so on; do not make me destitute." She, by this very method, on the following day and the following day too - for five days she entreated.

The chapter on the request for kingship is completed.

Then on the sixth day the king, having summoned a charioteer named Sunanda, commanded: "Dear son, charioteer Sunanda, tomorrow right early, having yoked inauspicious horses to an inauspicious chariot, having laid the prince down therein, having taken him out through the western gate, having dug a four-walled pit in the charnel grove, having thrown him in there, having split his head with the back of a spade, having brought about the destruction of life, having put earth on top, having performed the earth-increasing rite, having bathed, come back." He accepted saying "Very well, Sire." Then on the sixth night too the queen, having entreated the prince, said "Dear Temiya prince, your father the King of Kāsi has commanded to bury you tomorrow right early in the charnel grove; tomorrow right early you will meet death, my son." Having heard that, within the Great Being who was thinking "Dear Temiya prince, the effort made by you for sixteen years has now reached its summit," joy arose. But for his mother, it was as if her heart was breaking; yet even so, thinking "My wish will reach its summit," he did not speak with his mother.

Then, after the passing of that night, right early, the charioteer Sunanda, while yoking the chariot, by the power of the deities and by the power of the Great Being's perfections, having yoked auspicious horses to an auspicious chariot, having placed the chariot at the royal gate, having ascended the great terrace, having entered the royal bedchamber, having paid homage to the queen, said thus - "Queen, do not be angry with me; it is the king's command" - having said this, having pushed aside with the back of his hand the queen who lay embracing her son, having lifted up the prince like a bunch of flowers, he descended from the mansion. Then Queen Candā, having struck her chest, having lamented with a loud voice, remained on the great terrace. Then the Great Being, having looked at her, although wishing to speak thinking "If I do not speak, my mother will die with a broken heart," endured it thinking "If I speak, the effort made for sixteen years will become vain for me; but if I do not speak, I shall become a condition for the welfare of myself and of my mother and father and of the public."

Then the charioteer, having placed him on the chariot, having thought "I shall drive the chariot facing the western gate," drove the chariot. Then, by the power of the Great Being's perfections, having become possessed by a deity, having turned the chariot back, he drove the chariot facing the eastern gate; then the chariot wheel struck against the threshold. The Great Being too, having heard that sound, thinking "My wish has reached its summit," was even more gladdened in mind. The chariot, having departed from the city, went by the power of the deities to a place three yojanas distant. There a forest thicket appeared to the charioteer like a charnel grove. He, having observed "This place is convenient," having driven the chariot off the road, having placed it by the roadside, having descended from the chariot, having removed the Great Being's ornamental goods, having made a bundle and set it aside, having taken a spade, began to dig a four-walled pit at a place not far from the chariot.

Then the Bodhisatta thought "This is my time for effort; for I have not moved my hands and feet for sixteen years; do I indeed have strength, or not?" He, having risen, rubbing the right hand with the left hand and the left hand with the right hand, having massaged his feet with both hands, produced the thought to descend from the chariot. At that very moment, at the place where his feet would fall, the great earth, having risen up like a leather bellows filled with wind, struck against the rear end of the chariot and stood. The Great Being, having descended from the chariot, having walked up and down back and forth on several occasions, having known "By this very procedure I have the strength to go even a hundred yojanas in one day," reflecting "If the charioteer should oppose me, do I indeed have the power to oppose him?" having seized the rear end of the chariot, having lifted it up like a toy vehicle of boys, whirling the chariot around, he stood. Then, having observed "I have the power to oppose him," the thought arose for the purpose of adornment.

At that very moment Sakka's dwelling showed signs of heat. Sakka, reflecting, having known that reason, thinking "Prince Temiya's wish has reached its summit; now the thought has arisen for the purpose of adornment; what use is human adornment for him?" having had divine adornments brought, having summoned the young god Vissakamma, commanded "Dear son, young god Vissakamma, you go and adorn Prince Temiya, the son of the King of Kāsi." He, having accepted saying "Very well," having descended from the Tāvatiṃsa realm, having gone to his presence, having made a turban with ten thousand cloths, having adorned him with both divine and human ornaments like Sakka, went to his own place. He, with the grace of a king of gods, having gone to the place where the charioteer was digging, having stood at the edge of the pit, asking, spoke the third verse -

3.

Therein, "pit" means a hole.

Having heard that, the charioteer, digging the hole, without even looking up, spoke the fourth verse -

4.

Therein, "crippled" means a cripple. By the very word "mute," his state of being deaf is also established, because indeed a deaf person is unable to give a reply. "Mindless" means born as if without consciousness. He spoke thus because of not having spoken for sixteen years. "Commanded" means ordered; the meaning is sent. "Bury in the forest" means you should bury him in the forest.

Then the Great Being said to him -

5.

6.

5-6. Therein, "I am not deaf" - he said thus in order to explain that "My dear charioteer, if the king commanded to have such a son killed, I however am not of such a kind." "If you were to bury me in the forest" means if you were to bury in the forest such a one as me, who is devoid of deafness and so on, you would do an action that is not the Teaching - this is the meaning. "Thighs" - this he said having heard the previous verse yet having seen him not even looking at him, having thought "I shall show him my adorned body." Its meaning is - My dear charioteer, see these thighs resembling trunks of golden plantain trees, and see my golden-complexioned arm, and listen to my sweet words.

Then the charioteer thought thus: "Who now is this one? From the time of his arrival he has been praising only himself." He, having abandoned the digging of the pit, looking upward, having seen his beauty of form, not knowing "Who now is this person - a human being or a god?" spoke this verse -

7.

Then the Great Being, having made himself known, teaching the Teaching, said -

8.

9.

10.

11.

8-11. Therein, "nihaññasi" means "you will destroy." He explains that "the one whom you dig a pit here with the perception 'I will destroy him' - that is I." He, even when it was said "I am a prince," did not believe at all, but being captivated by his sweet speech, stood listening to the teaching. "Betrayal of friends" means one who breaks a leaf or a branch or a sprout of a tree whose shade one has enjoyed is a destroyer of friends, an inferior person; how much more then one who destroys the son of one's master. "One who has gone to the shade" means he says "you are like a person who has gone to the shade for the purpose of use, living in dependence on the king."

He, even when the Bodhisatta spoke thus, did not believe at all. Then the Great Being, thinking "Shall I make him believe?" making the forest thicket resound with the applause of the deities and with his own voice, began the ten verses called the Verses on Honouring Friends -

12.

13.

14.

15.

16.

17.

18.

19.

20.

21.

12-21. Therein, "sakaṃ gharā" means "sakagharā" (one's own home); or this itself is the reading. "Na dubbhati" means does not become corrupted. "Mittānaṃ" means he is not treacherous to good friends such as the Buddha and so on. "Everywhere he is venerated" - this should be described by the story of Sīvali. "Na pasāhanti" means they are unable to use force against him. This should be illustrated by the story of the novice Saṃkicca. "Warriors do not despise him" - this should be illustrated by the story of the millionaire Jotika. "Tarati" means surpasses. "Sagharan" means one's own house. One who is treacherous to friends, even when coming to his own house, comes with a disturbed mind, as if angry; but this one goes to his own home free from anger. "Paṭinandito" means at a place where many are assembled, they speak praise of the virtues of one who is not treacherous to friends; by that he is welcomed, with a delighted mind.

"Having honoured, one is honoured" means having honoured others, one is oneself honoured by others. "One who is respectful becomes respected" means one who is respectful towards others is oneself respected by others. "Vaṇṇakittibhato" means one who bears praise and renown; the meaning is that he is called one who goes about having raised up both virtue and the sound of fame. "Pūjako" means having become one who venerates friends, one oneself receives veneration. "Vandako" means having become one who pays homage to good friends such as the Buddha and so on, one obtains homage in return in a future existence. "Yasokittiñcā" means one attains both supremacy and retinue, and renown of virtues. By this verse, the story of the householder Citta should be told.

"Pajjalati" means he blazes with supremacy and retinue. "He is not forsaken by splendour" - here the story of Anāthapiṇḍika should be told. "Asnāti" means he consumes. "He obtains a support" - this should be illustrated by the Cūḷapaduma Jātaka. "Virūḷhamūlasantānan" means with grown roots and aerial roots. "Enemies do not overpower him" - here the story of the thief who entered the house of the mother of the Elder Soṇa of Kuraraghara should be told.

The charioteer Sunanda, even though he was teaching the Teaching with this many verses, not recognising him, thinking "Who indeed is this?" having abandoned the digging of the pit, having gone near the chariot, not seeing either him or the ornamental articles there - both - having come back again, looking, having recognised him, having fallen at his feet, having raised joined palms, entreating, spoke this verse -

22.

Then the Great Being said to him -

23.

Therein, "enough" (alaṃ) is a word of rejection.

The charioteer said -

24.

25.

26.

27.

24-27. Therein, "a gift" means a gift of pleasure. "Would give" means they would give a gift of pleasure fulfilling my disposition, as if raining a shower of the seven jewels. This he said having thought "Perhaps he might go out of compassion for me." "Vesiyānā ca" means and merchants. "Upāyanāni" means presents.

Then the Great Being said to him -

28.

29.

28-29. Therein, "by father and mother" means I have been given up by the father and by the mother. The same method applies to the others as well. "By mother" means my dear charioteer, I have been permitted by the mother who, having limited the kingship to a week, was taking a boon. "Sañchatto" means well given up. "Gone forth" means the meaning is having gone forth, departed for the purpose of dwelling in the forest.

Thus, as the Great Being was speaking of his own virtues, joy arose; then, uttering an inspired utterance with the force of rapture, he said -

30.

31.

30-31. Therein, "the hope for fruit" - he said thus to show the successful fruit of intention of me who, being unhurried, made effort for sixteen years. "I am one whose holy life has ripened" means one whose aspiration has reached its goal. "The right purpose ripens" means the duty to be done succeeds through the right means and reason.

The charioteer said -

32.

Therein, "pleasant speaker" means one who speaks kindly.

Then the Great Being said -

33.

34.

35.

36.

37.

38.

39.

40.

41.

42.

33-42. Therein, "due to lack of joints" means due to the absence of joints. "Due to lack of ears" means due to the absence of ears. "Due to lack of tongue" means due to the absence of a tongue that can turn, I am not mute. "Where" means in which birth I exercised kingship in the city of Bārāṇasī. "Fell" means fallen. He says "I have fallen." "They consecrated in the kingdom" means they consecrated in the kingdom. "Having caused to sit" means having caused to sit down. "Instructs on matters" means he instructs on matters. "The lye-pickling torture" means having struck with spears, apply the lye-pickling treatment with alkali. "Impale" means fix upon. "Thus he instructs on matters" means thus he instructs him on matters. "Those, I" means those words, I. "Regarded as a cripple" means I was regarded as a cripple. "I remained" means I remained; the meaning is I dwelt. "Inundated" means surrounded, having been submerged - this is the meaning.

"Difficult" means suffering. "Small" means little. This is what is meant - My dear charioteer, even if the life of beings, though being painful, were to be long-lasting, it would be desirable; even if being small, if it were happy, it would be desirable; but this is both difficult and small, bound with the entire suffering of the round of rebirths, stored up, crushed. "Who this" means who this. "Enmity" means the fivefold enmity beginning with killing living beings. "By anything" means by any reason. "Of wisdom" means through the lack of insight wisdom. "Of the Teaching" means through not seeing the path of stream-entry. Again he spoke the inspired utterance verses for the purpose of showing his firmness, due to his unwillingness to go.

Having heard that, the charioteer Sunanda, having thought "This prince, having cast away such sovereignty like a corpse, having broken his own determination, has entered the forest thinking 'I shall go forth'; what use is this miserable life to me? I too shall go forth together with him," spoke this verse -

43.

Therein, "in your presence" means near you. "Call me" means summon me saying "Come, go forth."

Even though thus entreated by him, the Great Being, having thought "If I give him the going forth right now, his mother and father will not come here, and then there will be decline for them; these horses and chariot and ornamental articles will perish right here; the reproach 'He is a demon; surely the charioteer has been devoured by him' will arise for me" - and for the purpose of freeing himself from reproach and seeing the progress of his mother and father, showing the horses and chariot and ornamental articles as making them a debt to him, spoke this verse -

44.

Therein, "this" means this act of going forth is praised, commended, and extolled by sages such as the Buddha and others.

Having heard that, the charioteer, thinking "If, when I have gone to the city, he should go elsewhere, and his father, having heard this news, having come again saying 'Show me my son,' should not see him, he would impose the royal punishment on me; therefore I, having spoken of my own virtue, shall obtain a promise for the purpose of not going elsewhere" - spoke a pair of verses -

45.

46.

Then the Great Being said -

47.

48.

45-48. Therein, "I do for you" means I do this word for you. "Come, my dear, turn back" means my dear charioteer, having gone there, come back, turn back quickly from right here. "Having been spoken, you should pay respect" means having been spoken by me, you should convey the homage "Your son Prince Temiya pays homage to you"; this is the meaning.

Having said thus, the Great Being, bending down like a golden plantain tree, having paid homage to his mother and father with the fivefold prostration facing towards the city of Bārāṇasī, gave the message to the charioteer. He, having received the message, having circumambulated the prince, having mounted the chariot, set out towards the city. Making known that meaning, the Teacher said -

49.

Its meaning is - Monks, thus addressed, that charioteer, having taken hold of that prince's feet, having circumambulated him keeping him on his right, having ascended the chariot, approached the king's gate.

At that moment Queen Candā, having opened the latticed window, thinking "What indeed is the news of my son?" looking along the road of the charioteer's arrival, having seen him coming alone, having struck her breast, she lamented. Making known that meaning, the Teacher said -

50.

51.

52.

53.

54.

55.

50-55. Therein, "mother" means the mother of Prince Temiya. "The increaser of the earth on the ground" means that son of mine, having been the increaser of the earth, is surely slain on the ground. "Weeping, she questioned him" means having set that chariot aside, having ascended the great terrace, having paid homage to Queen Candā, she questioned the charioteer standing to one side. "What indeed" means what indeed, is that son of mine truly mute, truly a cripple? "Then" means when you, having thrown him into the pit, struck him on the head with a spade, then. "Being struck down on the ground" means being struck down by you on the ground, what indeed did he lament? "That to me" means tell me all that without omitting anything. "Warded off" means how, flailing with hands and feet, saying "Go away, charioteer, do not kill me," did he push you away - tell me that: this is the meaning.

Thereupon the charioteer said -

56.

Therein, "you would grant" means if you would grant safety. He, having thought "If I say 'Your son is neither mute nor crippled, but a sweet speaker, a preacher of the Teaching,' then the king, angry, might impose the royal punishment on me, saying 'Why did you not take him and come back?' - I shall first request safety," said this.

Then Queen Candā said to him -

57.

Thereupon the charioteer said -

58.

59.

60.

61.

62.

63.

57-63. Therein, "of free speech" means one whose talk is unhindered. "He made many attachments" means he made many deceptions of yours. "Wise" means one possessing wisdom. "If you" - having made the king the leader, both of them spoke thus. "Where Temiya is honoured" means where your son, having become one who has given his acknowledgment to me, remains, I will bring you there; now without making delay, it is proper to go quickly - thus he said.

But the prince, having sent the charioteer, was desirous of going forth. Then Sakka, having known his mind, at that moment, having summoned the young god Vissakamma, sent him saying "Dear son, young god Vissakamma, Prince Temiya is desirous of going forth; you, having built a hermitage and the requisites for one gone forth for him, come back." He, having accepted saying "Very well," having gone swiftly, having built a delightful hermitage by his own supernormal power in a jungle thicket of three yojanas, having made night-quarters and day-quarters, a pond, a pit, and trees accomplished with fruits in all seasons, having built a walking path of twenty-four cubits' measure near the hermitage, having scattered beautiful sand of crystal colour inside the walking path, having created all the requisites for one gone forth, having inscribed the letters on the wall "Whoever wishes to go forth, let them take these and go forth," having driven away all the fierce and malicious ones, the disagreeable sounds, and all the beasts and birds, he went to his own place.

At that moment the Great Being, having seen that, having known it to be given by Sakka, having entered the hermitage, having removed his garments, having put on a red bark garment as a lower garment, having wrapped one as an upper garment, having placed a cheetah-skin leather on one shoulder, having tied the coil of matted hair, having placed the carrying pole on his shoulder, having taken a walking staff, having come out from the hermitage, bearing the splendour of one gone forth, having walked up and down back and forth, uttering the inspired utterance "Oh, what happiness! Oh, what happiness!" having entered the hermitage, seated on the wooden bed-spread, having produced the five direct knowledges and the eight meditative attainments, in the evening time, having come out from the hermitage, having taken leaves from a curry tree standing at the end of the walking path, having steeped them in water without salt, without buttermilk, without seasoning, in a vessel given by Sakka, having consumed it as if it were the Deathless, having developed the four divine abidings, he made his dwelling there.

The King of Kāsi too, having heard the words of the charioteer Sunanda, having summoned Mahāsenagutta, as if in a hurry, said to make preparations for the journey -

64.

65.

66.

67.

68.

64-68. Therein, "let them sound forth" means let them emit sound. "Let them be played" means let them be sounded. "Single-headed drums" means drums with one face. "Armoured" means well bound. "Pleasant" means with sweet voices. "I go" means I shall go. "One who instructs the son" means having become an announcer and exhorter of the son, I go. He spoke thus with the intention: having exhorted him, having caused him to accept my word, having placed him right there upon a heap of jewels, having consecrated him, I go to bring him. "Townspeople" means householder folk. "Assembled" means having gathered together.

Thus commanded by the king, the charioteers, having harnessed the horses, having placed the chariots at the royal gate, reported to the king. Making known that meaning, the Teacher said -

69.

Therein, "horses" means having taken horses that are Sindh horses, of Sindh breed, swift vehicles, endowed with speed. "Charioteers" means the charioteers. "Yoked" means harnessed to chariots. "Approached" means they, having taken the horses yoked to chariots, came; and having come, they reported "These horses are yoked, O lord."

Then, having heard the word of the charioteers, the king spoke a half-verse -

70.

Its meaning is - Sire, not taking such horses as the lean and the fat, horses similar in age, beauty, speed, and strength are yoked.

Then the king, going to his son's presence, had the four castes, the eighteen guilds, and the entire army assembled. While he was assembling them, three days passed. Then on the fourth day, the King of Kāsi, having departed from the city, having had what was suitable to be taken brought along, having gone to the hermitage, greeted by his son, exchanged friendly greetings. Making known that meaning, the Teacher said -

71.

72.

73.

74.

75.

76.

77.

78.

79.

80.

81.

82.

83.

71-83. Therein, "the sandals, having ascended the chariot" means having placed the golden slippers onto the chariot - this is the meaning. The king said these three verses while commanding "Take the five regalia" for the purpose of performing the consecration of his son right there. "Adorned with gold" - this he said with reference to the slippers. "Approached" means he had approached. At what time? At the time when the Great Being was seated, having cooked Kāra leaves and cooling them. "As if blazing with radiance" means as if blazing with royal power. "Surrounded by a company of warriors" means surrounded by a company of ministers with whom conversation was pleasant, or surrounded by assemblies of warriors. "Said this" means having had the King of Kāsi set up camp outside, having come on foot to the leaf-hut, having paid homage to him, while making a friendly welcome to him who was seated, he said this utterance.

"Well and free from illness" - by both terms he asks about good health only. "One who does not drink intoxicants" - he asks whether you do not drink intoxicants. "Appamatto" is also a reading; the meaning is: you do not neglect wholesome mental states. "Finding liquor disagreeable" means the drinking of liquor is disagreeable. "Suramappiyā" is also a reading; the meaning is: intoxicating liquor is disagreeable. "In the principles" means in the tenfold duties of a king. "Draught animals" means your horses, oxen, and so on that are to be yoked to the yoke. "Does it carry well" means does it carry well, being healthy. "Vehicle" means all vehicles such as elephants, horses, and so on. "Causing distress to the body" means causing affliction to the body. "The borders" means the borderland provinces. "Flourishing" means prosperous, having plenty of food, or replete with garments and ornaments or with food and drink, with dense habitation. "And in the middle" means in the middle of the country. "Dense" means villages and market towns with compact habitation. "Spread" means covered, guarded, or complete. "Where the king may sit down" means on whichever divan the king will sit, he says "let them prepare that."

The king, out of respect for the Great Being, does not sit on the divan. Then the Great Being, having said "If he does not sit on the divan, prepare a mattress of leaves," inviting the king to sit on that which was prepared, spoke a verse -

84.

Therein, "fixed" means well-spread. "From here" - he said, showing the water for use.

The king, out of respect for the Great Being, not sitting even on the mattress of leaves, sat down right on the ground. The Great Being too, having entered the hermitage, having brought out that cooked leaf-food, inviting the king with it, spoke a verse -

85.

Then the king said to him -

86.

85-86. Therein, "na cāha" is a word of rejection.

The king, having praised such royal food of his own, out of respect for that Great Being, having placed a little leaf-food on the palm of his hand, sat down speaking an affectionate talk together with his son, saying "Dear son, you eat such food." At that moment Queen Candā, surrounded by the harem ladies, having come by a single road, having reached the hermitage of the Bodhisatta, having seen her beloved son, fell down right there and became unconscious. Then, having regained her breath, having risen from the place where she had fallen, having come, having firmly grasped the feet of the Bodhisatta, having paid homage, having wept with eyes full of tears, having risen from the place of homage, she sat down to one side. Then the king, having said to her "Dear lady, see the food of your son," having placed a little leaf-food in her hand, gave a little each to the remaining women as well. They all, saying "Husband, you eat such food," having taken it, having placed it on their own respective heads, having said "You do what is exceedingly difficult, husband," paying homage, sat down. The king again, having said "Dear son, this appears to me as a wonder," spoke this verse -

87.

Therein, "alone" means dear son, having seen you, even alone, gone to a private place, sustaining yourself with this food, it appears to me as a wonder. "Such" means he asked him: by what reason does the beauty become clear of those eating such unsalted, without buttermilk, unseasoned, cooked food received in the bowl?

Then he, describing it, said -

88.

89.

90.

91.

88-91. Therein, "bearing swords" means bearing swords. "King's guard" means one who protects the king. "I do not crave" means I do not aspire. "Green" means of green colour. "Cut" means like a reed that has been pulled out and thrown in the sun's heat.

Then the king, having thought "I shall consecrate him right here and take him away," inviting him with kingship, said -

92.

93.

94.

95.

96.

92-96. Therein, "elephant units" means starting from ten elephants it is called an elephant unit; likewise a chariot unit. "Wearing armour" means valiant warriors bound with armour. "Skilled" means clever. "Trained" means trained in other womanly duties as well. "Clever women" means cunning, charming women; or cunning, urbane women; or cunning women called dancing women. "Maidens from rival kings for you" means I will bring princesses from other kings for you. "Youthful" means one who has reached youth. "Young" means of tender age. "In the first bloom of youth" means arisen from the arising of the first stage of life. "A child" means very young.

From here onwards there is a discourse on the Teaching by the Bodhisatta -

97.

98.

99.

100.

101.

102.

103.

The King of Kāsi said -

104.

The Bodhisatta said -

105.

106.

107.

108.

97-108. Therein, "a practitioner of the holy life should be a youth" means one practising the holy life should be a youth. "Praised by sages" means extolled and commended by sages such as the Buddha and others. "I am not desirous of kingship" means I am not desirous of kingship. "Calling 'mother, father'" means one calling "mother, father." "Falling apart" means seized by Death having pulled away. "For one whose life span at the end of each night" means, great king, for one whose life span becomes less by the passing of days and nights from the time of taking conception in the mother's womb. "What use is youth there" means what will the state of being young do at that stage of life?

"By what is afflicted" means by what is afflicted. This the king asks, not knowing the meaning of what was spoken briefly. "Ratyo" means nights. For they, consuming the life span and beauty and strength of these beings as they go, should be understood as "they go not in vain." "Whatever is woven" means whatever thread is woven. "To be woven" means just as when the thread has been woven, the remainder to be woven becomes little, so is the life of beings. "Does not turn back" means at each and every moment, what has gone is gone indeed; it does not turn back. "Would carry trees growing on the bank" means would carry away trees growing on the bank.

The king, having heard the talk on the Teaching of the Great Being, exceedingly dissatisfied, thinking "What use is the household life to me?" having become desirous of going forth, thinking "I shall not go back to the city for now; I shall go forth right here. But if my son were to go to the city, I would give him the white parasol," having thought thus, inviting him again with kingship in order to test him, he said -

109.

110.

111.

112.

113.

114.

115.

109-115. Therein, "surrounded by a circle of cattle" means honoured by a circle of princesses with beautiful limbs.

Then the Great Being, making known his lack of desire for kingship, said -

116.

117.

118.

119.

120.

121.

122.

116-122. Therein, "which is exhausted" means: great king, why do you invite me with wealth which is exhausted, which would come to elimination? For either wealth abandons a man, or a man, having abandoned that wealth, departs - thus in every way it only leads to elimination; why do you invite me with that wealth? "What use is a wife" means: what shall I do with a wife, who will die even while I am still alive? "When one is old" means: one who is surrounded by ageing, one who has experienced it. "Is overcome" means: will be overcome. "There" means: in that world community which is thus subject to ageing and death. "What delight" means: what indeed is the pleasure? "Amusement" means: sport. "Delight" means delight in the five types of sensual pleasure. "From bondage" means: I am freed from the bondage of sensual pleasure, great king - he spoke thus because of the suppression by meditative absorption. "Death does not neglect me" means: my Death does not neglect me; it is always diligent for my murder. I who understand thus, for me who am afflicted by the Ender, who am slain, what indeed is delight, what is the search for wealth? "Always" means: from the time of birth onwards, fear of ageing and death always arises.

"Ardour" means: energy in wholesome action. "Duty" means: what should be done. "Who knows death tomorrow" means: who could know whether tomorrow or the day after tomorrow there will be death or life? "Agreement" means: rendezvous. "With his great army" means: by a manifold army by way of twenty-five fears, thirty-two modes of bodily punishment, ninety-six diseases as chief and so on. "Thieves desire wealth" means: thieves, giving up their lives for the sake of wealth, desire wealth indeed; but I am freed from the bondage reckoned as the longing for wealth; I have no need of wealth - this is the meaning. "Turn back" means: by my word, turn back rightly; having abandoned the kingdom, having made renunciation your refuge, go forth. But whatever you thought "I shall establish this one in the kingdom," do not think that; I am not desirous of kingship. Thus the Great Being's teaching of the Teaching reached its summit with a connected conclusion.

Having heard that, beginning with the king and Queen Candā, the sixteen thousand harem-ladies and the ministers and others all became desirous of going forth. The king too had a drum beaten in the city: "Those who wish to go forth in the presence of my son, let them go forth." And having had the doors of all the gold storehouses and so on opened, having had letters inscribed on a golden slab saying "At such and such a place there are great treasure pots; let those who are desirous take them," he had it tied to a great pillar. Those townspeople, leaving their shops just as they had been spread out and their houses with doors just as they had been opened, having departed from the city, came to the king's presence. The king together with the great multitude went forth in the presence of the Great Being. The hermitage of three yojanas given by Sakka became full. The Great Being arranged the hermitages; the hermitages situated in the middle he had given to the women. Why? Because they are timid by nature. But to the men he had the outer hermitages given. All those hermitages were built by the young god Vissakamma himself. And those fruit-bearing trees too were created by the young god Vissakamma himself by his own supernormal power. They all, on the Observance day, having taken the fruits that had fallen and fallen on the ground from the fruit-bearing trees created by Vissakamma, having consumed them, practised the duties of an ascetic. Among them, whoever reflected on sensual thought or thought of anger or thought of violence, having known his mind, the Great Being, having sat down in the sky, taught the sweet Teaching. Those people, having heard the sweet Teaching of the Bodhisatta, having become one-pointed in mind, very quickly produced the direct knowledges and the meditative attainments.

Then a certain neighbouring king, having heard "The King of Kāsi, it is said, having departed from the city of Bārāṇasī, having entered the forest, has gone forth," having departed from his city thinking "I shall seize Bārāṇasī," having reached Bārāṇasī, having entered the city, having seen the decorated city, having ascended to the king's dwelling, having looked at the sevenfold excellent jewels, thinking "In dependence on this wealth of the King of Kāsi, there must be some danger," having had the drunkards summoned, asked "Has any danger arisen here in the city for your king?" "There is not, Sire." "Why?" "Our king's son, Prince Temiya, thinking 'I shall not exercise kingship in Bārāṇasī,' though not mute, having become like a mute, having departed from this city, having entered the forest, went forth in the going forth of sages. For that reason our king, together with the great multitude, having departed from this city, having gone to the presence of Prince Temiya, has gone forth," they reported. The neighbouring king, having heard their words, being pleased, having thought "I too shall go forth," asked "Dear sirs, through which gate did your king depart?" When it was said "Through the eastern gate, Sire," having departed through that very eastern gate together with his own assembly, he set out along the riverbank.

The Great Being too, having known of his coming, having come into the forest, having sat in the sky, taught the sweet Teaching. He together with his assembly went forth in his very presence. Thus seven other kings too came thinking "I shall seize the city of Bārāṇasī." Those kings too, having abandoned seven kingdoms, went forth in the very presence of the Bodhisatta. The elephants too became forest elephants, the horses too became forest horses, the chariots too were destroyed right in the forest, and in the storehouses they scattered the coins, making sand in the hermitage. All of them too, having produced the direct knowledges and meditative attainments, at the end of life were heading for the Brahma world. The animals - elephants and horses too - having gladdened their minds towards the group of sages, were reborn in the six sensual-sphere heavenly worlds.

The Teacher, having brought this teaching of the Teaching, having made known the truths, having said "Not only now, monks; in the past too, having abandoned kingship, he went forth indeed," connected the Jātaka - "At that time the goddess dwelling in the parasol was Uppalavaṇṇā, the charioteer Sunanda was Sāriputta, the mother and father were the great royal families, the rest of the assembly was the Buddha's assembly, but the wise mute cripple was myself, the Fully Self-Enlightened One."

The commentary on the Mūgapakkha Jātaka is the first.

539.

"Who is this one in the middle of the ocean" - this the Teacher spoke while dwelling at Jeta's Grove, referring to the great renunciation. For one day the monks, seated together in the Teaching hall, sat praising the Tathāgata's great renunciation. The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Not only now, monks; in the past too the Tathāgata went forth in the great renunciation indeed," being requested by them, brought up the past.

In the past, in the Videha country, in Mithilā, a king named Mahājanaka exercised kingship. He had two sons, Ariṭṭhajanaka and Polajanaka. Among them, the king gave the viceroyalty to the eldest son, and gave the position of general to the younger. Afterwards Mahājanaka died. Having performed the funeral rites for him, after the king's passing, Ariṭṭhajanaka, having become king, gave the viceroyalty to the other. One attendant of his, having gone to the king's presence, said "Sire, the viceroy wishes to have you killed." The king, having heard his talk again and again, having broken his affection for the younger, having had Polajanaka bound with fetters, having had him dwell in a house not far from the king's dwelling, set up a guard. The prince made an act of truth: "If I am an enemy of my brother, may the fetters not be released from my hands and feet, may the door not be opened; if I am not an enemy, may the fetters be released from my hands and feet, may the door be opened." At that very moment the fetters too broke into fragments, and the door too was opened. He, having departed, having gone to a borderland village, took up residence there.

The borderland villagers, having recognised him, attended on him. The king too was not able to have him seized. He, gradually having brought the borderland province into his possession, having become one of great retinue, surrounded by a great multitude, saying "I was formerly not an enemy of my brother, but now I am an enemy," having gone to Mithilā, having set up camp outside the city, took up residence there. The warriors dwelling in the city, having heard "The prince has come, it is said," for the most part, having taken elephants, horses, vehicles, and so on, came to his very presence; other citizens too came. He sent a message to his brother: "I was not formerly your enemy, but now I am an enemy; either give me the umbrella or give battle." The king, having heard that, wishing to make war, having addressed the queen-consort, having said "Dear lady, in war, victory and defeat cannot be known; if an obstacle befalls me, you should protect the child in the womb," surrounded by a great army, departed from the city.

Then in battle, Polajanaka's warriors brought him to the destruction of life. Then there was a single uproar throughout the entire city: "The king is dead." The queen too, having known the state of his death, very quickly having taken gold essence and other valuables, having put them into a hand-basket, having spread a soiled rag on top, having scattered rice-grain over it, having dressed in a soiled rag, having made her body ugly, having placed the basket on her head, she departed in broad daylight; no one recognised her. She, having gone out through the northern gate, because of never having gone anywhere before, not knowing the road, being unable to determine the direction, only because of having heard "There is a city named Kālacampā," asking "Is there anyone travelling to the city of Kālacampā?" sat down alone in a hall. But the being conceived in her womb was not just anyone; the Great Being who had fulfilled the perfections was born.

Through his power, Sakka's dwelling trembled. Sakka, reflecting, having known that reason, having thought "The being conceived in her womb is of great merit; it is fitting for me to go," having created a covered vehicle, having prepared a bed therein, like an old man driving the vehicle, having stood at the door of the hall where she was seated, asked "Is there anyone travelling to the city of Kālacampā?" "I shall go, dear father." "If so, having ascended the vehicle, sit down, mother." "Dear father, I am with child full-term; it is not possible for me to climb up the vehicle; I shall walk behind, behind; but give room for this basket of mine." "Mother, what do you say? There is none equal to me who is capable of knowing how to drive a vehicle. Mother, do not fear; having ascended, sit down." She said "Dear father, very well." He, at the time of her climbing up, by his own power, having raised the earth like a leather bellows filled with wind, made it strike against the rear end of the vehicle. She, having ascended, having lain down on the bed, understood "This must be a deity." She, as soon as she had lain down on the divine bed, fell into sleep.

Then Sakka, having reached a certain river at a distance of thirty yojanas, having awakened her, said "Mother, having descended, having bathed in the river, at the pillow there is a suit of clothes; put that on; inside the vehicle there is a parcel of boiled rice; eat that." She, having done so, having lain down again, in the evening time, having reached the city of Kālacampā, having seen the gate-towers and walls, asked "Dear father, what is the name of this city?" "The city of Kālacampā, mother." "What do you say, dear father? Is not the city of Kālacampā at a distance of sixty yojanas from our city?" "Yes, mother, but I know the straight road." Then, having set her down near the southern gate, having said "Mother, our village is ahead; you, having gone, enter the city," as if having gone ahead, Sakka, having disappeared, went to his own place.

The queen too sat down alone in a hall. At that moment, a certain world-famed teacher, a resident of the city of Kālacampā, a brahmin who studied the sacred incantations, surrounded by five hundred young men, going for the purpose of bathing, having looked from afar, having seen her seated there, lovely and endowed with beauty, by the power of the Great Being in her womb, with the very seeing, having aroused the affection of a younger sister, having left the young men outside, having entered the hall alone, asked "Sister, of which village are you a resident?" "Dear father, I am the queen-consort of King Ariṭṭhajanaka in Mithilā." "Mother, why have you come here?" "Dear father, the king was killed by Polajanaka; then I, frightened, thinking 'I shall protect the embryo,' have come." "Mother, but in this city do you have any relative?" "There is not, dear father." If so, do not worry; I am a brahmin of the northern region, of great wealth, a world-famed teacher; I shall place you in the position of a sister and look after you. You, having said "Brother" to me, having taken hold of my feet, lament. She, having made a loud sound, having taken hold of his feet, lamented. They both lamented with each other.

Then his pupils, having heard the loud sound, having quickly run up, asked "Teacher, what has happened to you?" He said - "This is my younger sister, born at such and such a time without me." Then the young men said "From the time of seeing your sister, do not worry, teacher." He, having had the young men bring a covered vehicle, having caused her to sit there, having said "Dear sons, having gone, having told the brahmin woman of my younger sister status, tell her to do all the duties," sent them to the house. They, having gone, told the brahmin woman. Then the brahmin woman too, having bathed her with hot water, having prepared a bed, caused her to lie down. Then the brahmin too, having bathed and come, at mealtime, having had her summoned saying "Summon my sister," having eaten together with her, looked after her within the dwelling itself.

She, before long, gave birth to a golden-coloured son, and gave him the name "Mahājanaka" after his grandfather's property. He, while growing up, playing with boys, those who irritated him, because of being born in an unbroken warrior-caste family, with great strength and stubbornness of pride, having firmly seized them, he struck them. Then they, crying with a loud voice, when asked "By whom were you struck?" say "By the widow's son." Then the boy thought "These repeatedly call me 'widow's son'; let it be, I shall ask my mother." One day he asked his mother "Mother, who is my father?" Then his mother deceived him saying "Dear son, the brahmin is your father." On the following day too, while striking the boys, when it was said "Widow's son," having said "Is not the brahmin my father?" when it was said "What is the brahmin to you?" he thought "These repeatedly say to me 'What is the brahmin to you?'; my mother does not tell me this reason as it really is; she will not tell me of her own accord; let it be, I shall make her tell." He, while drinking mother's milk, having bitten the breast with his teeth, said "Mother, tell me about my father; if you will not tell, I shall cut off your breast." She, being unable to deceive her son, said "Dear son, you are the son of King Ariṭṭhajanaka in Mithilā; your father was killed by Polajanaka; I, protecting you, came to this city; this brahmin, having placed me in the position of a sister, looks after me." He, having heard that, from then on, even when called "Widow's son," was not angry.

He, within sixteen years itself, learnt the three Vedas and all the crafts, and at the age of sixteen was one bearing the most excellent appearance. Then he, having thought "I shall take the kingdom belonging to my father," asked his mother "Mother, is there any wealth in your hand, or not? I, having engaged in trade, having produced wealth, shall take the kingdom belonging to my father." Then his mother said to him - "Dear son, I did not come empty-handed; there are three treasure-essences in my hand - a pearl-essence, a gem-essence, and a diamond-essence; among those, each one is sufficient for the taking of a kingdom; having taken that, take the kingdom; do not engage in trade." "Mother, give me just half of this wealth itself; having taken that, having gone to Suvaṇṇabhūmi, having brought back much wealth, I shall take the kingdom." He, having had the half brought, having made a bundle, having loaded the goods onto a boat together with merchants travelling to Suvaṇṇabhūmi, having turned back again, having paid homage to his mother, said "Mother, I shall go to Suvaṇṇabhūmi." Then his mother said to him - "Dear son, the ocean is of little success and has many dangers; do not go; you have sufficient wealth for the taking of the kingdom." He, having said "I shall go indeed, mother," having paid homage to his mother, having departed from the house, boarded the boat.

On that very day a disease arose in Polajanaka's body; he lay on a bed of non-rising. Then seven hundred persons boarded the boat. The boat travelled seven hundred yojanas in seven days. Having gone with excessively fierce speed, it was unable to carry itself; the planks were broken; water rose up from here and there; the boat sank in the middle of the ocean. The people cry and lament, and pay homage to various deities. But the Great Being neither cries nor laments, nor pays homage to deities; but having known the state of the boat's sinking, having crushed sugar with ghee, having eaten a bellyful, having soaked two smooth cloths with oil, having firmly dressed himself, standing leaning against the mast, at the time of the boat's sinking, he climbed the mast. The people became food for fish and turtles; all around the water was blood for a distance of half an usabha. The Great Being, standing on the top of the mast, having determined the direction thinking "The city of Mithilā is in this direction," having flown up from the top of the mast, having passed beyond the fish and turtles, by great strength, he landed at the distance of an usabha. On that very day Polajanaka died. From then on the Great Being, rolling in the gem-coloured waves, like a mass of gold, crosses the ocean. Just as for one day, so for seven days he crosses; having looked at the time thinking "Now it is the full-moon day," having rinsed his mouth with salt water, he becomes an observer of the Observance.

At that time, a young goddess named Maṇimekhalā had been appointed by the four world-guardians as the guardian of the ocean, saying "Whatever beings who are endowed with virtues such as looking after one's mother and so on, who are unsuitable to die in the ocean, rescue them." She did not look at the ocean for seven days; it is said that her mindfulness had been forgotten while experiencing divine success. Some say "She had gone to the assembly of the gods." Then she, thinking "Today is my seventh day of not looking at the ocean; what indeed is the situation?" looking, having seen the Great Being, having thought "If Prince Mahājanaka perishes in the ocean, I shall not obtain entry to the assembly of the gods," having stood in the sky with an adorned body not far from the Great Being, investigating the Great Being, she spoke the first verse -

123.

Therein, "not seeing the shore, yet striving" means while not seeing the shore, he strives, he makes energy.

Then the Great Being, having heard her words, thinking "Today is my seventh day crossing the ocean; no second being has ever been seen by me; who indeed is speaking to me?" looking up at the sky, having seen her, spoke the second verse -

124.

Therein, "having considered the way of the world" means I dwell having seen and reflected upon the way of conduct of the world - this is the meaning. "And of effort" explains that he dwells having attended to the benefit of effort. "Therefore" means because I dwell having considered, I know that "manliness indeed does not perish, it establishes one in happiness," therefore even though not seeing the shore, I strive, I make energy, I do not feel discontent.

She, having heard his talk on the Teaching, having become desirous of hearing further, spoke a verse again -

125.

Therein, "without reaching" means without reaching the shore indeed.

Then the Great Being, having said "O deity, what indeed is this you are speaking of? Even if I die having made effort, I shall be freed from censure," spoke a verse -

126.

Therein, "free of debt" means making effort, he becomes free of debt among relatives, deities, and Brahmā gods - unreproached and blameless. "Doing a man's duties" means just as that person, doing the actions that should be done by men, does not feel remorse afterwards, just as he does not bewail, so too I, making energy, do not feel remorse afterwards, do not bewail - this is the meaning.

Then the goddess spoke a verse to him -

127.

Therein, "unattainable" means not able to be brought to completion by effort. "Upon whom death has fallen" means for one whose making of effort is an impossibility, death itself has been produced; what use is effort there?

When the young goddess had spoken thus, rendering her bewildered, the Great Being spoke further verses -

128.

129.

130.

131.

128-131. Therein, "absolutely" means one who, having understood "this work cannot be accomplished by exerting energy, it is absolutely unattainable," not avoiding fierce elephants and so on, does not protect one's own life. "He would know if he should neglect it" means if he should neglect energy in such situations, he would know the result of that state of laziness. It explains that you are speaking whatever this or that which is useless. But in the Pāḷi text "jaññā so yadi hāpaya" is written; that is not found in the commentaries. "The fruit of intention" means some men, seeing the fruit of their own intention, undertake works such as farming, trading, and so on; those succeed or do not succeed. But it shows that for one who exerts bodily and mental energy thinking "I shall go here, I shall learn this," that indeed succeeds; therefore it is indeed fitting to do that. "While others sank, I alone cross over" means other people, having sunk in the great ocean, not exerting energy, became food for fish and turtles; but I alone cross over. "And I see that one near me" means see this fruit of my energy; by me in this individual existence, deities had never been seen before; yet I see that one standing near me in this divine form. "According to one's ability, according to one's strength" means in accordance with one's own ability and strength. "I shall do" means I shall do.

Thereupon the deity, having heard that firm word of his, offering praise, spoke a verse -

132.

Therein, "thus arisen" means in such a deep and extended great ocean. "Accomplished in righteous effort" means endowed with righteous effort. "Through action" means through one's own manly action. "Did not sink" means did not sink down. "Where you" means in whatever place your mind delights, go right there.

And having said thus, she asked "O wise one of great exertion, where shall I lead you?" When "The city of Mithilā" was said, she, having lifted up the Great Being like a bunch of flowers, having embraced him with both hands, having laid him on her breast, as if going carrying a dear son, sprang into the sky. The Great Being, his body having been afflicted by salt water for seven days, touched by divine contact, fell into sleep. Then she, having led him to Mithilā, having laid him down on his right side on the auspicious stone slab in the mango grove park, having had the park deities take up his protection, went to her own place.

At that time Polajanaka had no son. But he had one daughter; she was named Queen Sīvalī, wise and experienced. The ministers asked him as he lay on his deathbed "Great king, when you have passed away, to whom shall we give the kingdom?" Then the king said to them "Dear sons, give the kingdom to one who is able to please my daughter Sīvalī, or whoever knows the head-side of the four-cornered divan, or whoever is able to string the bow of a thousand men's strength, or whoever is able to bring forth the sixteen great treasures, give the kingdom to him." The ministers said "Sire, tell us the summary of those treasures." Then the king -

He told the summary of the others too together with the great treasures. The king, having said this talk, died.

The ministers, after the king's passing, having performed the funeral rites for him, having assembled on the seventh day, deliberated "Sirs, by the king it was said 'The kingdom should be given to one able to please his own daughter'; who will be able to please her?" They, having said "The general is a favourite," sent a message to him. He, having heard the message, having accepted saying "Very well," having gone to the king's gate for the purpose of the kingdom, had the fact of his arrival announced to the princess. She, having known the fact of his arrival, for the purpose of testing him, thinking "Does he indeed have the fortitude to bear the glory of the white parasol?" said "Let him come quickly." He, having heard her message, wishing to please her, having come with speed from the foot of the steps, stood in her presence. Then she, investigating him, said "Run with speed on the great terrace." He, thinking "I shall please the princess," charged forward with speed. Then she said to him "Come back again." He came back again with speed. She, having known his state of being devoid of fortitude, said "Come, my dear, massage my feet." He, having sat down for the purpose of pleasing her, massaged her feet. Then she, having struck him on the chest with her foot, having thrown him down on his back, gave a signal to the female slaves "Beat this blind foolish man devoid of fortitude, seize him by the neck and remove him." They did so. He, when asked by them "What happened, general?" said "Do not speak of it; she is indeed not a human woman, she is a demoness." Then the storekeeper went; she put him to shame in just the same way. Likewise the millionaire, the umbrella-bearer, and the sword-bearer - she put them all to shame as well.

Then the ministers, having assembled, said "There is no one able to please the princess; give the kingdom to one able to string the bow of a thousand men's strength," but no one was able to string it either. Thereupon they said "Give the kingdom to one who knows the head-side of the quadrangular divan," but no one knew that either. Thereupon they said "Give the kingdom to one able to take out the sixteen great treasures," but no one was able to take them out either. Thereupon they consulted "Hey, it is not possible to govern a country without a king; what indeed should be done?" Then the chaplain said to them - "My dears, do not worry; it is proper to send forth the state chariot, for indeed a king obtained by the state chariot is able to exercise kingship over the entire Indian subcontinent." They, having accepted saying "Good," having had the city decorated, having yoked four horses of the colour of white water lilies to the auspicious chariot, having spread the finest covering, having placed the five regalia upon it, surrounded it with a fourfold army. Having said "For a chariot with an owner, musical instruments are played in front; for one without an owner, they are played behind; therefore play all musical instruments behind," having consecrated the chariot shaft and the goad with a golden water-pot, saying "Let it go to the presence of one who has the merit to exercise kingship," they sent forth the chariot. Then the chariot, having circumambulated the king's palace, ascended the great highway with speed.

The general and others thought "Let the state chariot come to my presence." It, having passed by the houses of all, having circumambulated the city, having gone out through the eastern gate, set forth heading towards the park. Then, having seen it going with speed, they said "Turn it back." The chaplain said "Do not turn it back; if it wishes, let it go even a hundred yojanas; do not obstruct it." The chariot, having entered the park, having circumambulated the auspicious stone slab, having become ready for mounting, stood still. The chaplain, having seen the Great Being lying down, having addressed the ministers, said "Hey, one man is seen lying on the stone slab; whether he has steadfastness befitting the white parasol or not, we do not know. If he is one possessing merit, he will not look at us; if he is an unfortunate being, he will rise up frightened and trembling and look at us trembling. Therefore quickly play all the musical instruments." At that very moment they played many hundreds of musical instruments. Then the sound of the musical instruments was like the roar of the ocean.

The Great Being, having awoken by that sound, having uncovered his head, looking, having seen the great multitude, having thought "The white parasol must have come for me," having covered his head again, having turned over, lay down on his left side. The chaplain, having uncovered his feet, examining the marks, having said "Let this one island stand; he is able to exercise kingship over the four great continents as well," again had the musical instruments played. Then the Great Being, having uncovered his face, having turned over, having lain down on his right side, looked at the great multitude. Then the chaplain, having cleared the assembly, having raised joined palms, bending forward, said "Rise up, Sire, the kingdom comes to you." Then the Great Being, having asked him "Where is your king?" when it was said "He is deceased, Sire," having asked "Has he no son or brother?" when it was said "There is not, Sire," having said "If so, good, I shall exercise kingship," having risen, sat down cross-legged on the stone slab. Then they consecrated him right there. He was the king named Mahājanaka. He, having ascended the excellent chariot, having entered the city with great splendour and glory, ascending to the king's dwelling, having decided "Let the general and others have those very same positions," ascended the great terrace.

But the princess, by the very same former signal, for the purpose of testing him, commanded one man "Dear son, you go, having approached the king, say thus 'Sire, Queen Sīvalī summons you; please come quickly.'" He, having gone, reported thus. The king, being wise, even having heard his word, as if not hearing, praised the mansion itself saying "Oh, how beautiful indeed is this mansion!" He, being unable to make him hear, having gone, reported that matter to the princess "Lady, the king does not listen to your word; he praises the mansion itself; he does not count your word even as grass." She, having heard his word, having thought "He must be a man of great disposition," sent for the second time and for the third time as well. The king too, at his own preference, with his natural gait, rousing himself like a lion, ascended the mansion. As he approached, the princess, being unable to remain in her own state due to his power, having come, offered a hand-support.

He, having held on to her hand, having ascended the great terrace, having sat down on the royal divan beneath the raised white parasol, having addressed the ministers, having asked "Hey, was any exhortation given to you by the king when he was dying?" when it was said "Yes, Sire," said "If so, tell it." "Sire, 'Give the kingdom to one who is able to please Queen Sīvaḷī' - thus was said by him." Queen Sīvaḷī, having come, gave a hand-support; this one is thus pleased. Tell another. "Sire, 'Give the kingdom to one who is able to know the pillow of the quadrangular divan' - thus was said by him." The king, having thought "This is difficult to know; it is possible to know by a method," having taken out a golden needle from his head, placed it in Queen Sīvaḷī's hand saying "Place this." She, having taken it, placed it at the pillow of the divan. Some say "He gave her a sword." He, having known by that sign "This is the pillow," as if not hearing their talk, having said "What are you saying?" when they said the same again, having said "This is not difficult to know; that is the pillow," said "Tell another." "Sire, 'Give the kingdom to one who is able to string the bow of a thousand men's strength' - thus was said by him." "If so, bring it" - and having had it brought, he, just as he was seated on the divan, having strung the bow like a women's cotton-ginning bow, said "Tell another." "Sire, 'Give the kingdom to one who is able to bring out the sixteen great treasures' - thus was said by him." Having asked "Is there any summary of them?" when it was said "Yes, Sire," he said "If so, tell it." They recited the summary beginning with "At the sunrise, a treasure." Even as he was hearing it, that meaning became manifest to him like a full moon in the sky.

Then the king said to them - "Today, my good man, there is no time; tomorrow I shall take the treasures." He, on the following day, having convoked the ministers, asked "Did your king feed the Individually Enlightened Ones?" "Yes, Sire." He thought "By 'sun' this is not the sun; but because of being similar to the sun, the Individually Enlightened Ones are called 'suns'; there must be a treasure at the place of going out to meet them." Then the king, having asked "When those Individually Enlightened Ones were coming, going out to meet them, to which place did he go?" when it was said "To such and such a place, Sire," had the treasure taken out, saying "Dig up that place and take out the treasure." Having asked "At the time of their departure, following them, where did he stand and send them off?" when it was said "At such and such a place," had the treasure taken out, saying "Take out the treasure from there too." Then the public, raising thousands of acclamations, because it was said "At the sunrise, a treasure," went about digging in the direction of the sunrise. And because it was said "At the setting, a treasure," they went about digging in the direction of the sunset. "But this wealth is right here - oh, how marvellous!" - they gave rise to joy and pleasure. "The inner treasure" means he had the treasure taken out from inside the threshold of the great door of the king's palace. "The outer treasure" means he had the treasure taken out from outside the threshold. "Neither inner nor outer treasure" means he had the treasure taken out from beneath the threshold. "The treasure at the mounting" means he had the treasure taken out from the place where the golden ladder was spread at the time of mounting the state elephant. "And the treasure at the dismounting" means he had the treasure taken out from the place of dismounting from the elephant's back. "At the four great sal trees" means the four bed-legs of the royal bed at the place of attendance made on the ground were made of sal wood; he had four treasure-pots taken out from beneath them. "The treasure at a yojana all around" means a yojana is the measure of a chariot pole; he had the treasure taken out from the measure of a chariot pole all around the royal bed. "The great treasure at the tusk-tips" means he had the treasure taken out from the place facing the two tusks of the state elephant at its station. "At the tail-tips" means he had the treasure taken out from the place facing the tail of the state elephant at its station. "Kepuka" means kepuka is called water; having had the water removed from the royal bathing pond, he showed the treasure. "The great treasure at the treetops" means he had the treasure taken out from within the circular tree-shadow of a great sal tree at the root in the park at the time when the midday had stood still. Having thus had the sixteen great treasures taken out, he asked "Is there anything else?" "There is not, Sire," they said. The public was full of mirth.

Then the king, thinking "I shall scatter this wealth through giving," having had five alms-halls built at five places - in the middle of the city and at the four city gates - established a great giving, and having had his own mother and the brahmin summoned from the city of Kālacampā, made a great offering of honour. While his kingship was still young, the entire Videha country was stirred up for the purpose of seeing him, saying "The son of King Ariṭṭhajanaka, a king named Mahājanaka, it is said, exercises kingship; he is, it is said, wise and clever in means; shall we see him or not?" From here and there, having taken many presents, they came; the citizens too prepared a great festival. In the king's residence, having spread coverings and so on, having brought in garlands of scented strings and strings of flower garlands and so on, having made the appearance of strewn parched corn, flowers, perfumes, incense smoke and fragrance, they provided various kinds of drink and food. For the purpose of presents for the king, having taken manifold solid foods, soft foods, honey, molasses, fruits and so on in silver and golden vessels, having surrounded them here and there, they stood. On one side the circle of ministers sat, on one side the group of brahmins, on one side the millionaires and others sat, on one side dancing women bearing the highest beauty sat; the brahmins too recited auspicious blessings by way of benediction; those skilled in dancing, singing and so on performed dancing, singing and so on; many hundreds of musical instruments were played. Then the king's residence was a single reverberation, like the belly of the ocean struck by the force of the Yugandhara wind. Every place he looked at trembled.

Then the Great Being, while still seated on the royal throne beneath the white parasol, having looked at the great splendour of glory resembling the glory of Sakka, remembered the effort he had made in the great ocean. As he remembered that effort, thinking "Energy is indeed fit to be exerted; if I had not exerted energy in the great ocean, I would not have obtained this success," joy arose in him. He, uttering an inspired utterance with the force of rapture, said -

133.

134.

135.

136.

137.

138.

133-138. Therein, "should indeed hope" means without performing the act of cutting off hope, one should indeed make one's own action a hope. "Should not become weary" means one making energy should not become weary, should not become lazy. "As I wished" means just as I wished for the state of kingship, so indeed I have become a king. "Withdrawn" means removed. "Brought to suffering" means the meaning is: even though touched by bodily and mental suffering. "Harmful and beneficial" means painful contacts are harmful, pleasant contacts are beneficial. "Unthought of" means those who have not reflected, those who have not considered. This is what is meant - Among those contacts, beings touched by harmful contact, without considering "There is also beneficial contact; those making energy attain it," do not make energy. They, not having reflected on this meaning, without obtaining beneficial contact, approach death, they reach death. Therefore energy should indeed be exerted.

"Even the unthought-of" means for these beings even the unthought-of comes to be, and even the thought-out perishes. For by me too, "I shall obtain the kingdom without even fighting" - this was unthought-of; but "Having brought wealth from Suvaṇṇabhūmi, having fought, I shall take the kingdom belonging to my father" - this was thought out. Now what was thought out by me has been lost, and the unthought-of has come to be. "For wealth is not made of thought" means for the wealth of these beings, since it is not produced by thought, is not called made of thought. Therefore energy alone should be exerted. For one possessed of energy, even the unthought-of comes to be.

He, from then on, without disturbing the ten duties of a king, exercised kingship righteously and impartially, and attended upon the Individually Enlightened Ones. Afterwards Queen Sīvalī gave birth to a son endowed with the marks of good fortune and merit; they gave him the name "Prince Dīghāvu." When he had come of age, the king, having given him the viceroyalty, exercised kingship for seven thousand years. One day, when various fruits and diverse flowers had been brought by the park keeper, having seen those, being pleased, having had honour shown to him, he said "My dear park keeper, I shall visit the park; you adorn it, will you not?" He, having accepted saying "Very well, Sire," having done so, announced to the king. He, mounted on the excellent back of an elephant, having departed from the city with a great retinue, reached the park gate. And there were two mango trees with blue radiance. One was fruitless, one was bearing fruit. That one was exceedingly sweet, but because the choicest fruit had not been consumed by the king, no one from there dared to take a fruit. The king, while still mounted on the excellent back of the elephant, having taken one fruit from there, consumed it. The moment it was placed on the tip of his tongue, it appeared to him like divine nutriment. He thought "At the time of returning I shall eat many." Having known "The choicest fruit has been consumed by the king," beginning with the viceroy, at least even the elephant keepers and horse keepers and so on, having taken fruit, consumed it. Others, not obtaining fruit, having broken the branches with sticks, laid them flat. The tree stood broken and shattered, but the other stood resplendent like the Jewel Mountain.

The king, having departed from the park, having seen that, asked the ministers "What is this?" They said "Because the choicest fruit was consumed by Your Majesty, it was plundered by the public, Sire." "But tell me, for this one neither the leaves nor the beauty are diminished?" "Because of its fruitlessness it is not diminished, Sire." Having heard that, the king, having gained a sense of urgency, thought: "This tree, because of its fruitlessness, stands with blue radiance; but this one, because of its fruitfulness, stands broken and shattered. This kingdom too is like a fruit-bearing tree, but the going forth is like a fruitless tree. Fear is only for one who has possessions, not for one who owns nothing. Therefore I, without being like a fruit-bearing tree, shall become like a fruitless tree; having given up this success, having gone forth, I shall go forth into homelessness." Having made a firm undertaking, having determined his mind, having entered the city, while standing right at the mansion door, having had the general summoned, having said "Great general, from today onwards, apart from one attendant who brings food and gives water for the face and a wooden toothbrush, let no others get to see me. Having taken the ministers of ancient judgment, instruct the kingdom. I, from now on, shall practise the ascetic duty on the upper storey of the mansion," having ascended the mansion, alone he practised the ascetic duty. When time had thus passed, the public, having assembled in the royal courtyard, not seeing the Great Being, having said "Our king is not as he was formerly," spoke a pair of verses -

139.

140.

139-140. Therein, "deer" is an all-inclusive term; the meaning is: formerly he makes elephants fight, makes rams fight, but today he does not even look at them. "Park" means he does not even experience park amusement. "Swans" means he does not look at the flocks of swans in the park ponds covered with five kinds of lotuses. "Like a mute" means they asked the food-bearer and the attendant "Does the king discuss any matter together with you?" They said "He does not discuss." Therefore they spoke thus.

The king, with a mind not clinging to sensual pleasures, slanting towards seclusion, having recollected the Paccekabuddhas who were dependent on his family, uttered an inspired utterance with three verses: "Who indeed will tell me the dwelling place of those possessionless ones endowed with virtues beginning with morality?" -

141.

142.

143.

141-143. Therein, "desiring happiness" means desiring the happiness of Nibbāna. "Of secluded conduct" means of concealed morality, not making known their own virtues. "The young and the old" means the young as well as the elderly. "Dwell" means they live.

As he thus recollected their virtues, great joy arose in him. Then the Great Being, having risen from the divan, having opened the northern lion-window, facing the northern direction, having placed joined palms upon his head, paying homage thus "The Individually Enlightened Ones are endowed with such virtues," said beginning with "who have gone beyond craving." Therein, "who have gone beyond craving" means those who have abandoned craving. "Great sages" means of those who stand having sought the great virtues such as the aggregate of morality and so on. "In the zealous" means in the world that has fallen into zealousness through lust and so on. "Death's net" means the net of craving spread out by Māra as mental defilement. "Spread out by the deceitful one" means by the exceedingly deceitful one. "Who could lead them to any destination" means who could bring me to the dwelling place of those Individually Enlightened Ones, who could take me and go - this is the meaning.

While he was practising the ascetic duty in the very mansion, four months passed. Then his mind inclined exceedingly towards the going forth, the house seemed like a world-interstice hell, the three existences appeared as if ablaze. He, with a mind directed towards the going forth, having thought "When indeed will the time come for me to abandon this Mithilā, adorned and prepared like Sakka's abode, and having entered the Himalayas, to take on the appearance of one gone forth?" began the description of Mithilā -

144.

145.

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144-239. Therein, "when" is a reflection on time. "Prosperous" means fully adorned with garments, ornaments and so on. "Divided into sections, measured" means divided by skilful city planners according to the king's dwelling and so on, and measured by portions according to the gate-streets. "When indeed will that be" means when indeed will my going forth be, having abandoned such a city. "Radiant from all sides" means endowed with the splendour of decoration all around. "With many walls and gateways" means endowed with a thick and broad wall and with gate-arches. "With firm watchtowers and gate-houses" means endowed with firm watchtowers and gate-porches. "Crowded" means filled. "Three-citied" means endowed with three cities; the meaning is "with three walls." Or alternatively, "three-citied" means thrice full. "Of royal kinswomen" means full of those of royal lineage only. "By Somanassa" means by the Videha king of that name.

"Heaped up" means accomplished with accumulations of wealth, grain and so on. "Invincible" means not to be conquered by enemies. "Sprinkled with sandalwood" means sprinkled with red sandalwood. "Koṭumbara cloths" means cloths produced in the Koṭumbara country. "Elephant troops" means groups of elephants. "With golden caparison garments" means endowed with caparison made of gold, reckoned as a head ornament, and with a golden net. "Gāmaṇīyehi" means with elephant trainers. "Of good breed by birth" means of good breed indeed through the ability to know what should and should not be done by birth; troops of such horses. "Gāmaṇīyehi" means with horse trainers. "Illiyācāpadhāribhī" means with those bearing short swords and bows. "Chariot ranks" means groups of chariots. "Well-bound" means well tied. "With leopard skins and also tiger skins" means fenced with leopard and tiger skins. "Gāmaṇīyehi" means with chariot drivers. "Silver chariot" means a chariot made of silver. Goat-chariots, ram-chariots and deer-chariots are yoked for the purpose of beautification.

"Noble groups" means groups of brahmins. It is said that they at that time were of noble conduct; therefore he spoke of them thus. "With limbs anointed with golden sandalwood" means with bodies smeared with sandalwood of golden colour. "Seven hundred wives" is said with reference to the beloved wife only. "Well-trained" means well disciplined. "Loyal" means one who acts upon the husband's word. "Of a hundred palas" means made of gold weighing a hundred palas. "Kaṃsa" means a bowl. "With a hundred streaks" means endowed with a hundred streaks on the back. "When they me" means when indeed will they not follow me, going alone into a forest thicket free from the scent of women. "With a week-long rain cloud" means when a great rain cloud has arisen for seven days; the meaning is a week-long downpour. "Rained upon" means with bowed head. "Everywhere" means in every direction. "Rujjaka" means a lute player. "Sensual fetter" means the mental fetter of sensuality. "Divine" means divine. "Human" means human.

He, it is said, was born at the time when the life span was ten thousand years, and having exercised kingship for seven thousand years, went forth when three thousand years of his life span remained. When going forth, from the time of seeing the mango tree at the park gate, having dwelt in the house for four months, having thought "The appearance of one gone forth is more excellent than this royal appearance; I shall go forth," he commanded his attendant in secret "Dear son, without letting anyone know, having bought ochre robes and a clay bowl from the market place, bring them." He did so. The king, having summoned a barber, having had his hair and beard shaved off, having given the barber an excellent village, having dismissed the barber, having put on one ochre robe as a lower garment, having wrapped one as an upper garment, having placed one on his shoulder, having put the clay bowl too into a bag, hung it on his shoulder. Then, having taken a walking staff, he walked up and down back and forth on the great flat roof several times in the manner of an Individually Enlightened One. He, having dwelt right there that day, on the following day at the time of sunrise began to descend from the mansion.

Then Queen Sīvalī, having summoned those seven hundred beloved women, having said "For a long time we have not seen the king, four months have passed, today we shall see him; having adorned yourselves with all ornaments, according to your strength, having displayed the charms of feminine coquetry, laughter and grace, you should endeavour to bind him with the bondage of mental defilement," together with those adorned and prepared women, thinking "We shall see the king," while ascending the mansion, even having seen him descending, did not recognise him. With the perception "He must be an Individually Enlightened One who has come to give exhortation to the king," having paid homage, she stood to one side. The Great Being too descended from the mansion. She too, having ascended the mansion, having seen on the surface of the royal couch the bee-coloured hair and the ornamental articles, thinking "He is not an Individually Enlightened One; he must be our dear husband; come, having entreated him, I shall make him turn back," having descended from the great flat roof, reached the royal courtyard. And having reached there, together with all of them, having loosened her hair, having scattered it on her back, having beaten her breast with both hands, most piteously lamenting "Why do you do such a deed, great king?" she followed the king; the whole city was stirred up. They too, weeping "Our king, it seems, has gone forth; but where shall we obtain such a righteous king?" followed the king. Therein, making manifest both the lamentation of those women and the going of the king who, even though they were lamenting, abandoned them, the Teacher said -

240.

241.

242.

243.

244.

245.

246.

240-246. Therein, "having raised their arms" means having lifted up their arms. "Went forth" means, monks, that King Mahājanaka, having abandoned those seven hundred wives who were lamenting "Why do you go leaving us, Sire? What is our fault?" went forth; the meaning is that he went as if being urged "Go to the going forth," having gone forward with it placed before him. "That second consecration" means, monks, that king departed having made that taking up of the clay bowl his second consecration.

Queen Sīvalī too, lamenting, being unable to make the king turn back, having thought "There is this stratagem," having had Mahāsenagutta summoned, commanded "Dear son, set fire to dilapidated houses, dilapidated halls and so on in the direction of the king's path ahead, and having gathered grass and leaves, produce smoke at each and every place." He did so. She, having gone to the king's presence, having fallen at his feet, reporting the state of Mithilā being ablaze, spoke a pair of verses -

247.

248.

247-248. Therein, "fearsome" means frightful. "Flames like fire" means fire seized the houses of those various people; the meaning is that this is a great conflagration. "Treasuries" means storehouses of gold, silver, and so on. "In parts" means even though well divided by portions, these are being burnt by fire, Sire. "Metal" means copper and so on. "Let not this wealth of yours perish" means let not this wealth of yours be destroyed; come and extinguish it; you will go afterwards. "Mahājanaka departed without even looking at the city being burnt" - there will be reproach for you; because of that there will be shame and remorse for you. Come, having commanded the ministers, extinguish the fire, Sire.

Then the Great Being, explaining "Queen, what are you saying? For those who have possessions, those things are burnt; but we own nothing," spoke a verse -

249.

Therein, "possession" means for us who have no possession reckoned as obstructing defilements, we, by that state of owning nothing, very happily indeed we live. For that very reason, when Mithilā was burning, nothing of mine was burnt; he says that he does not see even a trifle of his own goods being burnt.

And having said thus, the Great Being went out through the northern gate. His seven hundred wives too went out. Again, Queen Sīvalī, having devised a strategy, commanded the ministers "Show something resembling the appearance of village slaughter and country plundering." At that very moment, they showed the king men with weapons in hand, as if rushing here and there, running about, and plundering, having sprinkled lac-colouring on their bodies, as if having received blows, having caused them to lie down on planks, as if being carried away, and as if dead. The public reproached "Great king, while you are still living, they are plundering the country and slaying the people." Then the queen too, having paid homage to the king, spoke a verse for the purpose of his turning back -

250.

Therein, "forest dwellers" means great king, while you are still living, forest thieves have arisen and emerged; they destroy that country of yours protected by righteousness.

Having heard that, the king, having thought "While I am still living, there is no such thing as thieves having risen up and destroying the country; this must be the doing of Queen Sīvaḷī," rendering her bewildered, said -

251.

252.

251-252. Therein, "vilumpamānamhī" means "when being plundered." "Like the radiant gods" means just as those brahmā gods, being feeders on rapture, spend their time with the happiness of attainment, so "we shall spend our time."

Even though this was said, the public followed the king closely indeed. Then this occurred to him: "This public does not wish to turn back; shall I turn them back?" He, when about half a league had been traversed, having turned back, standing right on the highway, having asked the ministers "Whose is this kingdom?" when it was said "Yours, Sire," saying "If so, impose the royal punishment on whoever crosses this line," drew a line across with his walking staff. No one was able to cross the line drawn by that majestic king. The public, having placed the line at their pillow, lamented with excessive lamentation. The queen too, being unable to cross that line, having seen the king going with his back turned, being unable to hold back the sorrow, having struck her chest, having fallen across the highway, went rolling about. The public, having said "The line has been broken by the owners of the line," went by the very path traversed by the queen. Then the Great Being too went facing the northern Himalayas. The queen too, having taken the entire army and vehicles, went together with him indeed. The king, being quite unable to turn back the public, went a distance of sixty yojanas.

At that time, a hermit named Nārada, having dwelt in a golden cave in the Himalayas, possessing the five direct knowledges, having spent time in the happiness of meditative absorption, having passed seven days, having emerged from the happiness of meditative absorption, uttered the inspired utterance "Oh, what happiness! Oh, what happiness!" He, looking with the divine eye thinking "Is there indeed anyone on the surface of Jambudīpa seeking this happiness?" having seen the Mahājanaka Buddha-sprout, having thought "The king, even though he has gone forth in the great renunciation, is not able to turn back the public headed by Queen Sīvalī; it might even create an obstacle for him; now, having gone, I shall give exhortation for the purpose of firm undertaking to an even greater degree," having gone by the power of supernormal power, standing right in the sky before the king, in order to generate enthusiasm in him, spoke this verse -

253.

Having heard that, the king said -

254.

253-254. Therein, "what is this" means for what, by what reason, is this sound of a great multitude in the form of an elephant corps and so on. "What indeed is this play as in a village" means what indeed is this play as in a village of those coming together with you. "For what purpose has this crowd" means he asked for what purpose has this great multitude gathered together, assembled, and comes surrounding him. "Me" means the one whom I am, leaving behind these people, going - that me, leaving behind, going. "Here" means in this place this great multitude has gathered, following, and come. "Going beyond the boundary" means do you ask knowing or not knowing that me who, having gone beyond the boundary of defilements, is going for the attainment of wisdom termed the knowledge of the sage of homelessness, going mixed with delights arising moment by moment, not having abandoned the delight "I am indeed one gone forth." Has it not been heard by you that Mahājanaka, it is said, having abandoned the Videha country, has gone forth?

Then he, for the purpose of firm undertaking, spoke a verse again -

255.

Therein, "do not think yourself one who has crossed over" means while bearing this shaven-headed, ochre-robed body, do not think "by merely adopting the outward sign of one gone forth, I have crossed over, I have gone beyond the boundary of mental defilements." "This is not to be crossed over" means this mass of mental defilements is not to be finished off by this much. "For many are the obstacles" means having obstructed the path to heaven, many are your obstacles of mental defilements standing in the way.

Then the Great Being, having heard his words, questioning about the obstacles, said -

256.

Therein, "who indeed not in the seen or the unseen" means: I who indeed not in the seen, the human world, nor in the unseen, the heavenly world, long for sensual pleasures - he says, who indeed could be an obstacle to me, thus dwelling alone?

Then he, showing the obstacle to him, spoke a verse -

257.

Therein, "sleep" means monkey-sleep. "Weariness" means laziness. "Discontent" means longing. "Drowsiness after a meal" means fever after eating. This is what is meant - When it is said "Ascetic, you are pleasing, golden-coloured, having abandoned the kingdom, you have gone forth," they will give you sublime, nourishing almsfood; you, having taken a bowlful, having eaten as much as you like, having entered the hermitage, having lain down on the wooden bed-spread, snoring, having fallen into sleep, having awakened in between, having turned over again and again, having stretched out your hands and feet, having risen, having taken the bamboo pole for robes, having put on the hanging robe, having become lazy, you will indeed not take a broom and sweep, you will not bring drinking water, having lain down again you will sleep, you will reflect on sensual thought, then you will be dissatisfied with the going forth, there will be fever after eating for you. "Deposited in the body they dwell" shows that these so many obstacles, having become deposited in your body, dwell therein; they arise in the very body itself.

Then the Great Being, offering praise to him, spoke a verse -

258.

Therein, "brahmin, you instruct" means: brahmin, indeed you instruct me well, good sir.

Thereupon the hermit said -

259.

260.

261.

259-261. Therein, "the wise know" means they know me by clan as "Kassapa." "With the virtuous" means I have come thinking that meeting together with wise persons is indeed good. "Joy" means let there be joy, pleasure, and pleasure alone in this going forth of yours; do not be dissatisfied. "Abiding" means the fourfold divine abiding. "Let it arise" means let it be produced. "Whatever is lacking in you" means whatever is lacking in you regarding morality, kasiṇa preliminary work, and meditative absorption, fulfil that with these beginning with morality. "With patience and peace" means without generating conceit thinking "I am one gone forth from royalty," be endowed with the patience of endurance and with the peace of mental defilements. "Stretch out" means do not raise up, do not spread out; the meaning is: abandon. "What is bent and what is raised" means the inferiority complex occurring by the method beginning with "Who indeed am I?" and the arrogance occurring by the method beginning with "I am accomplished in birth." "Action" means the ten wholesome courses of action. "True knowledge" means the knowledge of the five direct knowledges and the eight meditative attainments. "The Teaching" means the ascetic practice reckoned as kasiṇa preliminary work. "Having honoured, wander forth" means having honoured these virtues, conduct yourself accordingly; or having honoured these virtues, having firmly accepted them, wander forth; protect the going forth; do not be dissatisfied - this is the meaning.

Thus he, having exhorted the Great Being, went through space to his own place. When he had gone, another ascetic too, named Migājina, having likewise emerged from his attainment and looking around, having seen the Bodhisatta, thinking "I shall give him exhortation for the purpose of turning back the public," having come to that very place, showing himself in the sky, said -

262.

263.

262-263. Therein, "bowl" - he said with reference to a clay bowl. This is what is meant - Great king, you, having abandoned such sovereign lordship, gone forth, found delight in this bowl, attained it - asking the reason for going forth, he said thus. "Were treacherous" means did these commit some offence against you, why, having given up such happiness of sovereignty, did you find delight in just this bowl?

Then the Great Being said -

264.

Therein, "na migājina" means: hey Migājina, surely never, definitively I would not conquer any relative at any time, at whatever time, by what is not the Teaching. And those relatives too do not conquer me by what is not the Teaching; thus no one whatsoever plotted treachery against me - this is the meaning.

Having thus rejected his question, now showing the reason by which he went forth, he said -

265.

Therein, "having seen the world's round of rebirth" explains: I saw the practice, the tradition, the lineage of the foolish world following the round of rebirths; having seen that, I have gone forth. "Being devoured and made muddy" means having seen the world being devoured by mental defilements and made muddy by those very same defilements. "Where the worldling is attached" means in whatever basis of mental defilements the worldling is attached, stuck, there many beings who are stuck are killed and are bound with fetters and bonds and so on. "This" means: if I too were to be bound here, like these beings I would be killed and bound - thus, having made this very reason as a simile for oneself, having seen the world made muddy, one has become a mendicant - this is the meaning. "Migājina" - he addresses him by name. But how was his name known by him? Because it had been asked at the very first during the time of friendly welcome.

The hermit, wishing to hear that reason in detail, spoke a verse -

266.

Therein, "whose is this" means this pure word spoken by you, whose word is it by name. "Cosmic cycle" means a hermit who believes in action, an obtainer of direct knowledge and meditative attainments that have been produced by contriving and contriving. "True knowledge" means an Individually Enlightened One endowed with the true knowledge of the knowledge of the elimination of mental corruptions. This is what is meant - O bull among charioteers, great king, indeed without having rejected either an ascetic of the cosmic cycle or an ascetic of true knowledge, without his exhortation, it is not possible to proceed thus. They say an ascetic practising how there is the overcoming of suffering. But having heard their word, it is possible to proceed thus; therefore tell, who then is your Blessed One, your Teacher.

The Great Being said -

267.

Therein, "having honoured" means having venerated for the purpose of asking about the virtues of the going forth. "Approached" means he says: I have never previously approached anyone, no other ascetic has ever been previously asked by me. For by this, even while listening to the Teaching in the presence of the Individually Enlightened Ones, never had the virtue of the going forth been previously asked about in a restricted manner; therefore he spoke thus.

And having said thus, explaining from the beginning the reason by which he went forth, he said -

268.

269.

270.

271.

272.

273.

268-273. Therein, "while pleasant instruments" means while musical instruments of sweet sound were being played. "Resounding with the striking of musical instruments" means in the park resounding with the striking of musical instruments. "Furnished with cymbals and palm-leaf clappers" means endowed with cymbals and palm-leaf clappers. "He, Migājina" means O Migājina, he, I, saw. "A fruiting mango" means a mango tree bearing fruit - this is the meaning. "Covering beyond" means a mango tree standing inside the park, beyond the wall, grown in dependence on the outer wall. "Being killed" means being beaten. "Having descended" means having descended from the elephant's back. "Rendered useless" means made into a fallen reed.

"Just so" means just so. "Bearing fruit" means accomplished in fruit. "For its hide" means because of leather, by the leather-workers. "For its tusks" means by its own tusks; it is killed - the meaning is: it is killed on account of its tusks. "Kills" means is killed. "Without abode, without intimacy" means whoever, having abandoned his abode and gone forth, is thus called without abode, and due to the absence of the intimacy of craving based on the seven activities, is called without intimacy - who will kill that one who is without abode and without intimacy? This is the intention. "Those as teachers" - he says: those two trees were my teachers.

Having heard that, Migājina, having given exhortation to the king saying "Be heedful," went to his own place. When he had gone, Queen Sīvalī, having fallen at the king's feet, said -

274.

275.

274-275. Therein, "distressed" means frightened, terrified. "The covering" means having set up an obstruction, a protection for the distressed public who think "Even when we are being burnt, even when we are being plundered, the king does not look at us," having established his son, Prince Dīghāvu, in the kingdom, having consecrated him, afterwards you will go forth - this is the meaning.

Then the Bodhisatta said -

276.

Therein, "there are sons" means: O Sīvalī, ascetics have no sons; but the sons of the inhabitants of the Videha country, Dīghāvu, there is; they will rule the kingdom. "O wife" - he addresses the queen.

The queen said "Sire, when you have gone forth, what should I do?" Then he, having said to her "Dear lady, I will instruct you, do as I say," spoke a verse -

277.

278.

277-278. Therein, "you" means you, having raised the parasol for your son, instructing in the kingship saying "the kingdom is for my son," will do much evil. "You go" means by which much evil done by body and so on, you will go to an unfortunate realm. "That is the principle of the wise" means one should sustain oneself on morsels of almsfood; this is the principle of the wise.

Thus the Great Being gave her exhortation. While they were conversing with each other and walking, the sun set. The queen had a camp set up in a suitable place. The Great Being too went to the root of a tree. He, having dwelt there at night, on the following day, having attended to his toilet, set out on the road. The queen too, having said "Let the army come from behind," was right behind him. They reached a city named Thūṇa at the time for the alms round. At that moment, inside the city, a certain man, having bought a large piece of meat from the butcher's block, having had it roasted on embers on a stake, having placed it on the edge of a plank for the purpose of cooling, stood there. While he was thinking about something else, a dog, having taken it, ran away. He, having known, pursuing it, having gone as far as the outer southern gate, being wearied, turned back. The king and the queen, going in front of the dog, separated in two directions. It, out of fear, having dropped the piece of meat, ran away.

The Great Being, having seen that, thought "This dog, having dropped it, has run away without attachment; no other owner of it is evident either; there is nothing called such a faultless rag-robe almsfood; shall I not consume it?" He, having taken out his clay bowl, having taken that piece of meat, having wiped it clean, having put it in the bowl, having gone to a place convenient for water, began to consume it. Thereupon the queen, having thought "If he were desirous of kingship, he would not eat such a loathsome thing, smeared with dust, the leavings of a dog. If he were to eat it, now he will not be our husband," having thought thus, said "Great king, you eat such a loathsome thing." Having said "Queen, you, through blind foolishness, do not know the distinction of this almsfood," having reviewed the very place where it had fallen, having consumed it as if it were the Deathless, having rinsed his mouth, he washes his hands. At that moment the queen, disparaging, said -

279.

Therein, "like one dying without support" means a helpless death indeed. "Stirred up" means smeared with dust. "Ignoble" means ugly. "Would not resort to" - the syllable "na" is an indeclinable particle in the sense of interrogation. This is what is meant - if one would not eat even at the fourth mealtime, and would die from hunger, would not a son of good family, a good person, even this being so, indeed not resort to such almsfood? "This" means that this.

The Great Being said -

280.

Therein, "inedible" means that almsfood is not inedible for me. "What is" means whatever is discarded by a householder or by a dog, that is called a rag-robe, and because it is ownerless, it is blameless only. "Whatever" means therefore also others, whatever wealth obtained righteously, all that is edible. "Complete" means not lacking; even when examined again and again, it is not lacking, of perfect qualities, faultless; but what is unrighteously obtained, even if worth a thousand, is disgusting only.

Thus, while they were conversing with each other, they reached the gate of the city of Thūṇa. There, while girls were playing, one young girl was patting sand with a small trowel. On one of her hands there was one bracelet, on the other two bracelets. Those clashed against each other; the other was silent. The king, having known that reason, thought: "Queen Sīvalī walks behind me; a woman is indeed a stain for one gone forth; they will censure me saying 'This one, even having gone forth, is not able to give up his wife.' If this young girl is wise, she will speak of the reason for Queen Sīvalī to turn back; having heard her talk, I shall dismiss Queen Sīvalī" - having thought thus, he said -

281.

Therein, "Upaseni" means having approached her mother, in the guild. "Adorned without a gap" means one who has the habit of adorning with uninterrupted adornment, he says. "Makes noise" means produces a sound.

The young girl said -

282.

283.

284.

282-284. Therein, "two bracelets" means two bangles. "From their knocking together" means from the joining together, from the striking against each other; this is the meaning. "Destination" means rebirth. For indeed such a rebirth occurs for one with a companion; this is the meaning. "He" means that bracelet. "Having become a sage" means he stands like a noble person who has abandoned all defilements. "Having reached contention" means an ascetic who has a companion engages in contention, makes dispute, takes up diverse views. "With whom will one alone" means but with whom will one alone dispute? "Let solitude please" means let the state of being alone be pleasing to you. Ascetics do not go about taking even a sister; why then do you go about taking such a wife bearing the most excellent form? She will create an obstacle for you; having removed her, practise the work of an ascetic alone - thus she exhorts him.

He, having heard the word of that maiden, having obtained a reason, speaking together with the queen, said -

285.

286.

287.

Therein, "approached the city" means they entered the city.

And having entered, the Great Being, walking about for the purpose of almsfood, arrived at the door of the arrow-maker's house. Queen Sīvalī too stood to one side. At that time the arrow-maker, having heated an arrow on a charcoal pan, having moistened it with rice-gruel, having closed one eye, looking with one eye, makes it straight. Having seen that, the Great Being thought "If this one is wise, he will tell me one reason; shall I ask him?" He, having approached, asks. Making known that meaning, the Teacher said -

288.

Therein, "at the porch" means, monks, that king, when his own mealtime had arrived, stood at the porch of the arrow-maker. "And there" means and in that porch. "Closing" means having shut. "The crooked one with the other" means with one eye he looks at the crooked arrow.

Then the Great Being said to him -

289.

Its meaning is - My dear arrow-maker, do you thus see well, in that having closed one eye, with one eye you look at the crooked arrow?

Then he, explaining to him, said -

290.

291.

292.

290-292. Therein, "as if broad" means having been as if extended, it appears. "Not having reached the furthest mark" means not having reached the crooked place beyond. "Not for straightness" means not for straightness. This is what is meant - when it appears broad, one could not reach the straight place or the crooked place beyond; when that is not reached and not visible, the function for straightness is not allowable, does not succeed. "Having reached" means having reached with the eye, having seen - this is the meaning. "Having reached contention" means just as when the second eye is opened, the mark is not evident, even the crooked place appears straight, even the straight place appears crooked - thus there is contention; so too for an ascetic, one called a companion engages in contention, makes dispute, takes up diverse views. "With whom will one alone" means but with whom will one alone dispute? "Let solitude please" means let the state of being alone be pleasing to you. Ascetics do not go about taking even a sister; why then do you go about taking such a wife bearing the most excellent form? She will create an obstacle for you; having removed her, practise the ascetic duty alone - thus he exhorts him.

Thus he, having given him exhortation, remained silent. The Great Being too, having walked for almsfood, having collected mixed food, having departed from the city, having sat down in a place convenient for water, having finished the meal duty, having rinsed his mouth, having put the bowl into the bag, having addressed Queen Sīvalī, said -

293.

294.

295.

Therein, "dwell alone" means I shall dwell in solitude; you too dwell alone - thus he gave her exhortation.

Having heard that, Queen Sīvalī, thinking "From now on there is no living together for me with King Mahājanaka," being unable to hold back the sorrow, having struck her chest with both hands, fell on the highway. The Great Being, having known her state of unconsciousness, having diverted his step, entered the forest. The ministers, having come, having sprinkled her body with water, having rubbed her hands and feet, caused her to regain consciousness. She asked "Fathers, where is the king?" "Do you not yourselves know?" "Investigate, fathers." They, having run here and there, even searching, did not see the Great Being. The queen, having lamented with great lamentation, having had a shrine built at the place where the king had stood, having venerated it with scents, garlands, and so on, turned back. The Great Being too, having entered the Himalayas, within just seven days, having produced the five direct knowledges and the eight meditative attainments, did not come again to the path of humans. The queen too, having had shrines built at all places - at the place where he spoke with the arrow-maker, at the place where he spoke with the maiden, at the place of meat consumption, at the place where he spoke with Migājina, and at the place where he spoke with Nārada - having venerated them with scents, garlands, and so on, surrounded by the divisions of the army, having reached Mithilā, having had the consecration of her son performed in the mango grove park, having sent him surrounded by the divisions of the army to the city, herself having gone forth in the going forth of sages, dwelling right there in the park, having performed the preliminary work on a circular meditation object, having produced meditative absorption, was one heading for the Brahma world. The Great Being too, not having fallen away from his meditative absorption, was one heading for the Brahma world.

The Teacher, having brought this teaching of the Teaching, having said "Not only now, monks; in the past too the Tathāgata went forth in the great renunciation indeed," connected the Jātaka - "At that time the goddess guardian of the ocean was Uppalavaṇṇā, Nārada was Sāriputta, Migājina was Moggallāna, the maiden was the nun Khemā, the arrow-maker was Ānanda, Queen Sīvalī was Rāhula's mother, Prince Dīghāvu was Rāhula, the mother and father were the great royal families, but King Mahājanaka was myself, the Fully Self-Enlightened One."

The commentary on the Mahājanaka Jātaka is the second.

540.

"Who indeed shot me with an arrow" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to a certain monk who supported his mother. It is said that in Sāvatthī there was an only son of a certain millionaire's family with a fortune of eighteen crores, dear and agreeable to his mother and father. He, one day, having gone to the top of the excellent mansion, having opened the lattice window, looking at the street, having seen the great multitude going to Jeta's Grove for the purpose of hearing the Teaching with scents, garlands, and so on in their hands, thinking "I too shall hear the Teaching," having paid homage to his mother and father, having had scents, garlands, and so on taken up, having gone to the monastery, having had cloth, medicine, drinks, and so on given to the Community of monks, having venerated the Blessed One with scents, garlands, and so on, seated to one side, having heard the Teaching, having seen the danger in sensual pleasures, having observed the benefit in the going forth, when the assembly had risen, having requested the going forth from the Blessed One, having heard "Tathāgatas do not give the going forth to a son not permitted by his mother and father," having paid homage to the Blessed One, having gone home again, having paid homage to his mother and father respectfully, said thus - "Mother and father, I shall go forth in the presence of the Tathāgata." Then his mother and father, having heard his word, as if with hearts breaking into seven pieces because of his being an only son, trembling with affection for their son, said thus: "Dear beloved little son, dear sprout of the family, dear eye, dear heart, dear one like life itself, without you how shall we live? Our life is bound to you. For we indeed, dear son, are feeble and decrepit with age, old, elderly; today or tomorrow or the day after tomorrow we shall meet death; therefore do not go leaving us behind. Dear son, the going forth is extremely difficult to do; when there is need for warmth, one gets cold; when there is need for cold, one gets warmth; therefore, dear son, do not go forth."

Having heard that, the son of good family, afflicted, unhappy, with bowed head, sat brooding for seven days without food. Then his mother and father thought thus: "If our son is not permitted, he will certainly die; we shall not see him again. But if he is living through the going forth, we shall see him again." And having thought, they gave permission: "Dear beloved little son, we permit you for the going forth; go forth." Having heard that, the son of good family, having become satisfied in mind, having bowed down his entire body, having paid homage to his mother and father, having gone to the monastery, requested the going forth from the Blessed One. The Teacher, having had a certain monk summoned, commanded "Give this boy the going forth." He gave him the going forth. From the time of his going forth, great material gain and honour arose. He, having pleased his teachers and preceptors, having obtained full ordination, having learnt the Teaching thoroughly for five years, wishing to fulfil the charge of insight thinking "I dwell here crowded; this is not befitting for me," having taken a meditation subject in the presence of his preceptor, having paid homage to his preceptor, having departed from Jeta's Grove, dwelt in the forest in dependence on a borderland village. He, having developed insight there, even though striving and endeavouring for twelve years, was unable to produce a distinction. His mother and father too, as time went on and on, became destitute. For those who managed their fields or trade, thinking "In this family there is no son or brother to demand and collect debts," having taken whatever had come into their own hands, fled as they pleased. In the house, slaves, labourers and others too, having taken unwrought gold, gold and so on, fled.

Afterwards, the two, having become poor, not even obtaining water poured on their hands, having sold the house, having become homeless, having reached a state of wretchedness, having put on rags, with bowls in hand, wandered for almsfood. At that time a certain monk, having departed from Jeta's Grove, gradually went to his dwelling place. He, having performed the duties for visitors for him, when they were comfortably seated, having asked "Venerable sir, where have you come from?" when it was said "I have come from Jeta's Grove, friend," having asked about the health of the Teacher and the great disciples and others, he asked about the news of his mother and father: "What, venerable sir, is the health of such and such a millionaire's family in Sāvatthī?" "Friend, do not ask about the news of that family." "What, venerable sir?" "Friend, that family, it is said, has one son; he has gone forth in the Buddha's Dispensation. From the time of his going forth, that family has been exhausted. Now the two, having reached a state of utmost wretchedness, wander for almsfood." He, having heard his word, being unable to remain in his own state, began to weep with eyes full of tears. "Friend, why are you weeping?" "Venerable sir, they are my mother and father; I am their son." "Friend, your mother and father, in dependence on you, have met with destruction. Go, look after them."

He, having thought "I, even though striving and endeavouring for twelve years, was not able to produce either the path or the fruit. I must be incapable. What is the use of my going forth? Having become a layman, having supported my mother and father, having given gifts, I shall become one destined for heaven," having handed over the forest dwelling to that elder, on the following day, having departed from the forest, gradually going along, reached the monastery behind Jeta's Grove, not far from Sāvatthī. There were two roads there. Of those, one road goes to Jeta's Grove, one to Sāvatthī. He, standing right there, having thought "Shall I first see my mother and father, or the One of Ten Powers?" having thought "My mother and father have been seen by me a long time ago. But henceforth, seeing the Buddha will be rare for me. Therefore, having seen the Fully Self-Enlightened One this very day and having heard the Teaching, right early tomorrow I shall see my mother and father," having abandoned the road to Sāvatthī, entered Jeta's Grove in the evening. On that day, however, the Teacher, towards the break of dawn, surveying the world, saw the achievement of decisive support of this son of good family. He, at the time of his arrival, praised the virtues of mother and father by means of the Discourse on Supporting One's Mother. That monk, however, standing at the edge of the assembly, listening to the Teacher's talk on the Teaching, thought: "I thought 'Having become a layman, I am able to look after my mother and father,' but the Teacher says 'Even one gone forth, being one who has looked after them, is a helper to mother and father.' If I had gone without seeing the Teacher, I would have fallen away from such a going forth. But now, without becoming a layman, being one gone forth itself, I shall support my mother and father."

He, having gone to the ticket hall, having taken both ticket meal and ticket rice gruel, became like a monk who had lived twelve years in the forest and had incurred expulsion. He, having entered Sāvatthī right early, having thought "Shall I first take rice gruel, or shall I see my mother and father?" having thought "It is inappropriate to go empty-handed to the presence of my destitute mother and father," having taken rice gruel, went to the door of their former house. His mother and father too, having wandered for rice gruel and almsfood, were dwelling leaning against another's wall. He, having approached, having seen them seated, with sorrow arisen, stood not far from them with eyes full of tears. They, even having seen him, did not recognise him. Then the mother, with the perception "He must be standing for the purpose of almsfood," said "Venerable sir, there is nothing fit to be given to you; please pass by." He, having heard her words, having taken sorrow filling his heart, stood right there with eyes full of tears. Even though being told for the second time and the third time "Please pass by," he just stood there. Then his father said to the mother - "Go, dear lady, find out whether this is indeed our son." She, having risen, having approached, looking, having recognised him, having fallen at his feet, lamented; his father too did likewise; there was great grief.

He too, having seen his mother and father, being unable to remain in his own nature, shed tears. He, having endured the sorrow, having consoled his mother and father saying "Mother and father, do not worry, I shall support you," having given them rice gruel to drink, having caused them to sit to one side, having brought almsfood again, having fed them, having sought almsfood for his own use, having gone to their presence, having again asked permission regarding the meal, afterwards he himself ate. He, from then on, looked after his mother and father in this manner. Having given the fortnightly meals and so on obtained by himself to them alone, he himself went for almsfood; when obtaining, he ate; when not obtaining, he did not eat; even the rains-residence gift and whatever else he obtained, he gave to them alone. Having taken the worn-out rags used by them, having patched them, having dyed them, he himself used them. But the days on which he did not obtain almsfood were more numerous than the days on which he obtained almsfood. Then his inner robe and outer robe became exceedingly rough.

Thus he, while looking after his mother and father, afterwards became lean, become quite pale, with veins showing all over the body. Then monks who were his intimate friends asked him "Friend, formerly your bodily appearance was beautiful, but now you are lean, become quite pale, with veins showing all over the body; has an illness arisen in you?" He reported that matter saying "There is no illness in me, friends, but however there is an impediment for me." Then those monks said to him "Friend, the Blessed One does not allow offerings given in faith to be wasted, but you, having taken offerings given in faith, giving them to laypeople, are doing what is inappropriate." He, having heard their words, being ashamed, withdrew. They, not satisfied even by that much, having gone to the presence of the Blessed One, reported to the Teacher "Venerable sir, the monk named so-and-so, having wasted offerings given in faith, supports laypeople." The Teacher, having had that monk summoned, having asked "Is it true, monk, that you, having taken offerings given in faith, support laypeople?" when it was said "It is true, venerable sir," wishing to praise that action and wishing to make known his own former conduct, asked "Monk, supporting laypeople, whom do you support?" When it was said "My mother and father, venerable sir," the Teacher, in order to generate enthusiasm in him, having given applause three times saying "Good, good, monk," said "You are standing on the path I have gone; I too, while practising the former conduct, supported my mother and father." He obtained consolation. The Teacher, being requested by those monks for the purpose of making known that former conduct, brought up the past.

In the past, not far from the city of Bārāṇasī, on the near shore of a river there was a hunters' village, and on the far shore there was a hunters' village. In each village five hundred families lived. In both villages the two chief hunters were companions. They, while still young, made an agreement "If one of us has a daughter and the other has a son, we shall arrange their marriage." Then a son was born in the house of the village chief on the near shore; because he was received with fine cloth at the very moment of birth, they gave him the name "Dukūla." In the other's house a daughter was born; because she was born on the far shore, they gave her the name "Pārikā." They were both lovely, pleasing, and gold-coloured. They, even though born in a hunter's family, did not commit the killing of living beings.

Afterwards, when the boy Dukūla was at the age of sixteen years, his mother and father said to him "Son, we shall bring a young woman for you." But he, a pure being who had come from the Brahma world, having covered both ears, having said "I have no need of the household life, mother and father; do not say such a thing," even though being told up to the third time, simply did not wish it. Pārikā too, when told by her mother and father "Dear daughter, our friend has a son; he is handsome, golden-coloured; we shall give you to him," having said in the same way, covered both ears. She too, having come from the Brahma world, did not desire the household life. But the boy Dukūla sent a message to her in secret: "If Pārikā is desirous of sexual intercourse, let her go to another's house; I have no desire for sexual intercourse." She too sent a message to him in the same way.

Then the parents, even though those two were unwilling, arranged the marriage. Both of them, without descending into the ocean of mental defilements, dwelt together like two Great Brahmā gods. But the boy Dukūla did not kill fish or deer; he did not even sell meat that had been brought. Then his mother and father said to him "Dear son, even though you have been born in a hunter's family, you do not even desire the household life, you do not practise the destruction of life; what work indeed will you do?" "Mother and father, if you give permission, we shall go forth." Having heard that, the mother and father gave permission to the two persons saying "If so, go forth." They, satisfied and joyful, having paid homage to their mother and father, having departed from the village, gradually, along the bank of the Ganges, having entered the Himalayas, having gone to the place where the river named Migasammatā, having descended from the Himalayas, reached the Ganges, having left the Ganges, ascended facing towards the Migasammatā.

At that moment, Sakka's dwelling showed signs of heat. Sakka, looking, having known that reason, having addressed Vissakamma, said "Dear son Vissakamma, two great men, having departed from the village, have entered the Himalayas; it is fitting for them to obtain a dwelling place. Having built a hermitage and the requisites for those gone forth for them within half a kosa of the Migasammatā river, come back." He, having accepted saying "Very well," having arranged everything in the very manner stated in the Mūgapakkha Jātaka, having driven away the beasts and birds with disagreeable sounds, having built a single-track footpath, went to his own place. They too, having seen that path, having gone by that path, reached that hermitage. The wise Dukūla, having entered the hermitage, having seen the requisites for those gone forth, having known the state of being given by Sakka, thinking "These were given to me by Sakka," having taken off his cloth, having put on a red bark garment, having wrapped one as an upper garment, having placed a cheetah-skin leather on his shoulder, having tied the coil of matted hair, having assumed the guise of a sage, gave the going forth to Pārikā too. Both of them, having developed sensual-sphere friendliness, dwelt there. Through the power of their friendliness, all the beasts and birds too obtained minds of friendliness towards one another; no one troubled anyone. Pārikā, from then on, brought drinking water and water for washing, swept the hermitage, and performed all duties. Both of them, having brought various kinds of fruit, having eaten, having entered their own respective hermitages, practising the ascetic duty, made their dwelling there.

Sakka came to attend upon them. One day, looking ahead, having seen an obstacle, thinking "Their eyes will decline," having approached the wise Dukūla, having paid homage, having sat down to one side, he said thus - "Venerable sir, an obstacle to you is evident; it is fitting to obtain a son to look after you; practise the worldly way." Then the wise Dukūla said to him - "Sakka, what indeed is this you are speaking of? Even while dwelling in the midst of a house, we were disgusted with this worldly way as with a heap of dung full of worms; now, having entered the forest, having gone forth in the going forth of sages, how shall we do such a thing?" Then Sakka said to him - "Venerable sir, if you do not do thus, during the fertile period of the female ascetic Pārikā, you should touch her navel with your hand." The wise Dukūla accepted, saying "This is possible to do." Sakka, having paid homage to him, went to his own place.

The wise Dukūla too, having told that reason to Pārikā, during her fertile period touched her navel with his hand. Then the Bodhisatta, having passed away from the heavenly world, took conception in her womb. She, after the elapse of ten months, gave birth to a golden-coloured son; therefore they gave him the name "Suvaṇṇasāma." When Pārikā had gone to the forest for the purpose of gathering various kinds of fruit, kinnarī women in the mountain caves performed the nursing function. Both of them, having bathed the Bodhisatta and having caused him to lie down in the hermitage, go to the forest for the purpose of gathering various kinds of fruit. At that moment the kinnaras, having taken the boy, having bathed him in mountain grottoes and so on, having ascended to the mountain top, having adorned him with various flowers, having rubbed yellow orpiment, red arsenic and so on on a stone, having made a tilaka mark on his forehead, having brought him back again, caused him to lie down in the hermitage. Pārikā too, having come, gave her son breast milk to drink. Afterwards, when he had grown up, even though he was of the age of sixteen years, his mother and father, protecting him, having caused him to sit in the hermitage, themselves went to the forest for the purpose of forest roots and various kinds of fruit. The Great Being, having thought "Some obstacle might at some time befall my mother and father," observed the path they had gone by.

Then one day, as they were returning in the evening time having taken forest roots and various kinds of fruit, a great rain cloud arose not far from the hermitage grounds. They, having entered under the root of a tree, stood on the top of an ant-hill. And inside it there was a venomous snake. Water mixed with sweat and odour from their bodies, having descended, entered its nostrils. It, having become angry, struck with the breath from its nose. Both having become blind, they could not see each other. The wise Dukūla, having addressed Pārikā, said "Pārikā, my eyes have declined; I cannot see you." She too said likewise. They, thinking "There is no life for us now," not seeing the path, lamenting, stood there. "But what was their former deed?" It is said that they were formerly in a physician's family. Then that physician looked after the eye disease of a certain man of great wealth. He did not give him any wealth. Then the physician, having become angry, having gone to his own house, having informed his wife, said "Dear lady, I look after his eye disease; now he does not give me wealth; what shall we do?" She too, having become angry, said "We have no need of his possessions; having given him one preparation of medicine, make his eyes blind." He, having accepted saying "Very well," having gone to his presence, did just so. Before long he became blind. For both of them too, by this deed, their eyes became blind.

Then the Great Being, having thought "My mother and father come at this time on other days; now I do not know the news of them; I shall go along the return path," having gone along the path, made a sound. They, having recognised his sound, having made a response, out of affection for their son, said "Dear Suvaṇṇasāma, there is danger here; do not come." Then he gave them a long staff saying "Then take this end of the staff and come to my presence." They, having taken the end of the staff, came to his presence. Then he asked them "By what reason have your eyes been destroyed?" Then his mother and father said to him "Dear son, while the sky was raining, we stood here at the root of a tree on the top of an ant-hill; by that reason." He, having merely heard the words of his mother and father, understood "There must have been a venomous snake there; the breath from the nose must have been released by that angry one." He, having seen his mother and father, both cried and laughed. Then they asked him "Why, dear son, do you both cry and laugh?" Mother and father, I cried thinking "Your eyes have been destroyed thus even in your young age," and I laughed thinking "Now I shall be able to look after you." Mother and father, do not worry; I shall look after you.

He, having consoled his mother and father, having brought them to the hermitage, tied cords at all places - at their night-quarters and day-quarters, at the walking path, in the hermitage, at the toilet, at the urinal place and so on. From then on, having left them at the hermitage, having himself brought forest roots, various kinds of fruit and so on, having placed them in the hermitage, right early having swept their dwelling place, having paid homage to his mother and father, having taken a pot, having gone to the river honoured by the deer, having brought drinking water and water for washing, he sets them out, having given wooden toothbrushes, water for washing the face and so on, he gives sweet various kinds of fruit; when they had eaten and rinsed their mouths, having himself eaten, having paid homage to his mother and father, surrounded by a herd of deer, he entered the forest for the purpose of gathering various kinds of fruit. At the foot of the mountain, surrounded by kinnaras, having taken various kinds of fruit, having come in the evening time, having brought water with a pot, having done bathing or foot-washing for them with hot water according to their liking, having brought a charcoal pan, having warmed their hands and feet, having given various kinds of fruit to them as they sat and having caused them to eat, at the conclusion, having himself eaten, he set aside the remainder. In this very manner he looked after his mother and father.

At that time in Bārāṇasī a king named Pīḷiyakkha exercised kingship. He, out of greed for deer meat, having handed over the kingdom to his mother, armed with five weapons, having entered the Himalayas, having killed deer, eating meat, having reached the river honoured by the deer, gradually having arrived at Sāma's water-fetching ford, having seen the deer footprints, having made a porch with branches of crystal colour, having taken his bow, having fitted a poison-dipped arrow, he remained concealed. The Great Being too, in the evening time, having brought various kinds of fruit, having placed them at the hermitage, having paid homage to his mother and father, having taken a pot saying "I shall bring drinking water," surrounded by a herd of deer, having brought two deer together, having placed the water-pot on their backs, having taken it by hand, went to the river ford. The king, standing right at the porch, having seen him coming thus, thought "A human being has never been seen before by me wandering about in this manner for so long a time. Is this a god or a serpent? If I were to approach and ask him, if he is a god, he will fly up into space. If a serpent, he will enter the ground. But I shall not wander in the Himalayas for all time; I shall go to Bārāṇasī. There they will ask me 'Have you, great king, while dwelling in the Himalayas, ever seen anything wonderful?' There I shall say 'A being of such a form was seen by me before.' When it is said 'What is his name?' if I say 'I do not know,' then they will censure me; therefore, having shot him and having made him weak, I shall ask him" - thus he thought.

Then, when those deer, having first descended and drunk water, had come out, the Bodhisatta, like a great elder who has learnt the duties, slowly descended, and having come out with his disturbance calmed, having put on a red bark garment, having wrapped one as an upper garment, having placed a cheetah-skin leather on his shoulder, having lifted up the water-pot, having wiped the water, he placed it on his left shoulder. At that time, thinking "Now is the time to shoot," the king, having lifted up a poison-dipped arrow, shot the Great Being on the right side; the arrow came out through the left side. Having known his state of being shot, the herds of deer, frightened, fled. But the wise Suvaṇṇasāma, though shot, without letting the water-pot drop in any way whatsoever, having established mindfulness, having gently lowered it, having heaped up sand, having placed it, having determined the direction, having turned his head towards the direction of his parents' dwelling place, having lain down on the sand of the colour of a silver plate like a golden image, having established mindfulness, having spat out blood from his mouth saying "In this Himalayan region I have no enemy whatsoever, nor do my mother and father have any enemy whatsoever," without even having seen the king, spoke the first verse -

296.

Therein, "heedless" means one whose mindfulness was not established through the development of friendliness. For with reference to this, at that moment he called himself heedless. "Having shot" means having pierced.

And having said thus, again, in order to show that his own body's flesh was not considered fit to be eaten, he spoke the second verse -

297.

Having spoken the second verse, questioning that very one by way of name and so on, said -

298.

Therein, "he did not think" means this person did not think "for what reason should I be shot" - this is the meaning.

And having said thus, he remained silent. Having heard that, the king, having thought "This one, though shot by me with a poison-dipped dart and felled, neither reviles me nor abuses me, but behaves towards me with endearing speech as if massaging my heart; I shall go to his presence," having gone and standing in his presence, spoke two verses -

299.

300.

299-300. Therein, "I am a king" - thus indeed this thought arose in him: "Even gods and serpents speak in human speech; I do not know whether this one is a god or a serpent or a human being. If he should become angry, he might destroy me; but when 'king' is said, there is no one indeed who does not fear." Therefore, in order to make known his own kingship, he first said "I am a king." "Out of greed" means out of greed for deer meat. "Seeking deer" means seeking a deer. "I wander" means I wander. But wishing to show his own power, he spoke the second verse thus. Therein, "in archery" means in the art of the bow. "One with a strong bow" means one able to unstring and string a strong bow, a bow of a thousand men's strength.

Thus the king, having praised his own power, asking his name and clan, said -

301.

Therein, "declare" means tell.

Having heard that, the Great Being, having thought "If I were to say 'I am one among devas, nāgas, kinnaras, warriors, and so on,' he would indeed believe it, but it is fitting to tell him only the truth," spoke thus -

302.

303.

304.

305.

302-305. Therein, "living" means relatives addressed me, who was living before this, saying "Come, Sāma, go, Sāma." "Today I have gone" means the meaning is: that I have today thus gone, arrived at the mouth of death, entered. "Saye" means I lie down. "Paripluta" means submerged. "Paṭivāmagata" means the meaning is: having entered through the right side and gone out through the left side. "Passa" means look at me. "Dhimhāmī" means I spit out; this he said having established mindfulness, without trembling at all, having spat out blood from his mouth. "Being sick, I ask you" means having become severely ill, I ask you. "Nilīyasī" means you remain hidden in this cluster of trees. "Viddheyya" means should be shot. "Amaññathā" means he thought.

The king, having heard his word, without telling the truth, speaking a falsehood, said -

306.

Therein, "entered" means overpowered. It explains that "for that reason wrath arose in me."

Then the Great Being, having said to him "What are you saying, great king, in this Himalaya there is no deer that flees having seen me," said -

307.

308.

309.

310.

307-310. Therein, "beasts do not fear me" means: my dear great king, from the time since I remember myself, from the time since I have attained the state of intelligence, from that time onwards, having seen me, beasts do not fear me. "Nor even wild animals" means even beasts of prey. "Since I have worn the bark garment" means from the time since I wore the bark garment. "The timid kinnara people" means: great king, let the deer stand aside for now; kinnara people are exceedingly timid. Those who dwell on this Mount Gandhamādana, even they, having seen me, are not frightened; rather, we go about exchanging friendly greetings with one another. "Are beasts frightened of me" explains: beasts would be frightened having seen me - by what reason will you make me believe this?

Having heard that, the king, having thought "By me, having shot this innocent one, lying has been spoken; I shall speak only the truth," said -

311.

Therein, "did not tremble at that" means the deer did not tremble having seen that; the meaning is: was not frightened. "Why should I to you" means why should I speak falsehood to you, one of such handsome appearance, in your presence. "Overcome by wrath and greed, I" means having been overpowered by wrath and by greed, I. For he, at first, with wrath arisen towards the deer, having strung the bow thinking "I shall shoot the deer," standing thus, afterwards having seen the Bodhisatta, not knowing his state as being one among deities and so on, gave rise to greed thinking "Shall I ask him?" Therefore he spoke thus.

And having said thus, having thought "This Suvaṇṇasāma will not dwell alone in this forest; there must be relatives of his too; shall I ask him?" he spoke the other verse -

312.

Therein, "sāma" - he addresses the Great Being. "Having come" means having come from what region to this forest, "go to the river to fetch water for us" - or by whom, by what person, having been sent, you have come to this one honoured by the deer; this is the meaning.

He, having heard his talk, having endured the great painful feeling, having spat out blood from his mouth, spoke a verse -

313.

Therein, "I support" means having brought roots, fruits and so on, I nourish them.

And having said thus, the Great Being, lamenting referring to his mother and father, said -

314.

315.

316.

317.

318.

319.

320.

314-320. Therein, "just enough food" (usāmattaṃ) means just enough to eat. For "usā" is a name for food, and because of its existence. "Life for a thousand days" (sāhassa jīvitaṃ) means life for about six days - this is the meaning. He said this with reference to the various kinds of fruit that had been brought and stored. Or alternatively, "usā" means heat (usmā). Thereby this shows - there is just enough heat in their bodies, and also through the various kinds of fruit brought by me there is life for a thousand days. "Will die" (marissare) means I think they will die. "By a man" (pumunā) means by a man; for such suffering is indeed to be obtained by a man - this is the meaning. "Will grieve for a long time" (cirarattāya rucchatī) means she will weep for a long time. "At midnight or" (aḍḍharatte vā) means at the middle of the night or. "In the night or" (ratte vā) means at the end of night or. "Dries up" (avasucchatī) means will dry up like a rivulet - this is the meaning. "By rising up and attending on foot" (uṭṭhānapādacariyāyā) means great king, I, both by night and by day, rising up two or three times, by my own industriousness and energy, perform the service of attending to them on foot, I massage their hands and feet; now, not seeing me, for my sake, those who have lost their sight, lamenting "Dear Sāma," as if being pierced by thorns, will wander about and roam in this forest region - this is the meaning. "A second dart" (dutiyaṃ sallaṃ) means this second dart of sorrow from not seeing them is more painful by a hundredfold, a thousandfold, a hundred-thousandfold than the dart first struck and dipped in poison.

The king, having heard his lamentation, having thought "This one is an absolute practitioner of the holy life, established in the Teaching, he supports his mother and father; now even though afflicted with such suffering, he laments only for them; against one so accomplished in virtues, an offence has been committed by me; how indeed might I console him?" and having made the conclusion "When suffering in hell, what will the kingdom do? By the very same manner in which this one looked after them, I shall look after his mother and father; even the death of this one will be as if it were not death," he said -

321.

322.

323.

324.

321-324. Therein, "I shall support you" means I shall support your mother and father. "Of beasts" means seeking the scraps of food of beasts such as lions and so on. This he said having said "I am skilled in archery, so having killed large and massive beasts, I shall support your mother and father with sweet meat," and when it was said "Do not, great king, practise the destruction of life in dependence on us," he spoke thus. "As you" means just as you supported them, so too I shall support them.

Then the Great Being, having said to him "Good, great king, then indeed support my mother and father," pointing out the path, said -

325.

Therein, "a single path" means a single-foot path. "At my head" means which is this, at the place of my head. "Half a league" means within half a league.

Thus he, having pointed out the road to him, having endured such feeling through strong affection for his mother and father, having raised joined palms for the purpose of their maintenance, entreating, again spoke thus -

326.

327.

326-327. Therein, "having been spoken, you should pay respect" means "Your son Suvaṇṇasāma, pierced by a dart dipped in poison on the riverbank, lying on his right side on the sandy bank resembling a silver plate, having raised joined palms, pays homage at your feet" - thus, great king, having been spoken by me, you should convey my homage to my mother and father; this is the meaning.

The king received it saying "Good!" The Great Being too, having sent the homage to his mother and father, became unconscious. Making known that meaning, the Teacher said -

328.

Therein, "became unconscious" means he became unconscious.

For he, while speaking that much below, was as if without breath. But now, crushed by the force of the poison, the continuity of the unconscious mind-consciousness operated in dependence on the material phenomenon of the heart, his speech was cut short, his mouth was closed, his eyes were shut, his hands and feet reached a state of rigidity, and his entire body was smeared with blood. The king, thinking "This one was just now speaking together with me, what could this be?" examined his in-breath and out-breath. But those had ceased, and his body had become rigid. He, having seen that, being unable to hold back the sorrow thinking "Sāma has now ceased," having placed both hands on his head, lamented with a loud voice. Making known that meaning, the Teacher said -

329.

330.

331.

332.

333.

329-333. Therein, "I was" means I was one with the perception "For so long a time I am free from ageing and death." "Today I know this" means he laments thus: today, having seen this Sāma deceased, that there is no non-coming of death for me and for others - that coming of death I know today; before this I did not know. "He today, when time has thus passed" means he who, pierced by a poisoned arrow, was just now addressing me, he today, when time has thus passed, when the time of death has arrived, does not speak even anything trifling. "For then" means at that moment evil was done by me while shooting Sāma. "Wrong-doing for a long time" means that, however, is cruel and harsh, capable of ripening for a long time.

"His" means of him who goes about having done such an evil deed. "Those who speak" means there are those who blame him, saying "Where in the village, what sort of wrongdoer?" But in this forest devoid of humans, who is worthy to speak to me? For if there were someone, he would speak - thus he laments. "They remind" means in villages or in market towns and so on, when young men gather, here and there many men, having assembled, saying "Hey, you killer of men, a cruel deed was done by you; you have indeed incurred such and such a punishment" - thus they remind of deeds, they accuse. But in this uninhabited forest, who will remind me - thus accusing himself, he laments.

At that time there was a young goddess named Bahusundarī, dwelling on Mount Gandhamādana, who had formerly been the mother of the Great Being in his seventh individual existence. She, through affection for her son, constantly attended to the Bodhisatta, but on that day, experiencing heavenly success, she did not attend to him. Some say "She had gone to the assembly of the gods." She, at the time when he had become unconscious, reflecting "What indeed is the news of my son?" saw "This king named Pīḷiyakkha, having shot my son with a poison-dipped arrow, having struck him down on the sandy bank on the shore of the river honoured by the deer, laments with a loud voice. If I do not go, my son Suvaṇṇasāma will die right here, the king's heart too will burst, and Sāma's mother and father too, without food, not obtaining even drinking water, having withered, will die. But when I have gone, the king, having taken the water pot, will go to the presence of his mother and father, and having gone, will say 'Your son was killed by me.' And having said thus, having heard their words, he will bring them to the presence of their son. Then they and I will make a declaration of truth; by the power of truth, Sāma's poison will be destroyed. Thus my son will obtain life, and his mother and father will obtain their eyes, and the king, having heard Sāma's teaching of the Teaching, having gone to the city, having given a great gift, will become one destined for heaven; therefore I shall go there." She, having gone, on the shore of the river honoured by the deer, with an invisible body, having stood in the sky, spoke with the king. Making known that meaning, the Teacher said -

334.

335.

336.

334-336. Therein, "raññovā" means for the king only. "Āguṃ kirā" means great king, you committed a great offence, a great evil. "Dukkaṭan" means whatever is done that is wrong-doing, that inferior action he did. "Adūsakā" means faultless. "Pitāputtā" means the mother, the father, and the son - these three persons were destroyed by a single arrow. For when he was destroyed, those dependent on him, his mother and father too, are as if destroyed. "Anusikkhāmī" means I train, I instruct. "Posā" means having stood in the place of Sāma, having set up affection, support those two blind ones just as Sāma did. "Maññehaṃ sugatī tayā" means thus I think that a good destination is indeed to be reached by you.

He, having heard the words of the deity, having believed "I, it seems, having supported his mother and father, shall go to heaven," having firmly determined "What use is kingship to me? I shall support those very ones," lamenting with intense lamentation, having made his sorrow thin, thinking "Suvaṇṇasāma must be dead," having venerated his body with various flowers, having sprinkled it with water, having circumambulated three times, having paid homage at four places, having taken the water pot filled by him, overcome with displeasure, he went facing the southern direction. Making known that meaning, the Teacher said -

337.

The king, by nature of great strength, having taken the water-pot, going along, having entered as if pounding the hermitage ground, reached the door of the leaf-hut of the wise Dukūla. The wise Dukūla, while seated just inside, having heard the sound of his footsteps, asking "This is not the sound of Sāma's footsteps, whose indeed is it?" spoke a pair of verses -

338.

339.

338-339. Therein, "as if of a human being" means this is not of lions, tigers, panthers, demons, serpents or kinnaras, but this sound of footsteps is indeed of a human being approaching, "this is not of Sāma." "Peaceful indeed" means endowed with peace only. "Goes" means walks up and down. "Leads" means establishes.

Having heard that, the king thought: "If I, without having spoken of my own kingship, say 'Your son has been killed by me,' these, having become angry, will speak harshly with me. Thus wrath will arise in me towards them, then I shall vex them, that will be unwholesome for me. But when it is said 'a king,' there are none who are not afraid; therefore I shall first speak of my kingship" - having thus considered, having placed the water-pot in the drinking-water hall, having stood at the door of the leaf-hut, he said -

340.

341.

The wise Dukūla too, making friendly welcome together with him, said -

342.

343.

344.

340-344. Its meaning has been related in the Sattigumba Jātaka. But here "girigabbharā" is said with reference to the one honoured by the deer. For that river, because of having come out from a mountain cave, came to be called "Girigabbharā."

Thus, when the friendly welcome had been exchanged by him, the king, having thought "It would be inappropriate to say first 'Your son was killed by me'; as if not knowing, having raised a discussion, I shall speak," said -

345.

Therein, "nāla" means you, being blind, are not able to see anything in this forest. "Who indeed brought you fruit" means who indeed brought these various kinds of fruit for you. "Fodder" means this accumulation of pure various kinds of fruit, fit to be eaten, rightly made by method, by means, by reason, appears, is evident, presents itself to me as if of one who is not blind.

Having heard that, the wise Dukūla, showing "Great king, we do not bring various kinds of fruit, but our son brings them," spoke a pair of verses -

346.

347.

346-347. Therein, "not too tall" means not too long, not too short. "Curled at the tips like a butcher's block" means bent like the tip of a meat-pounding block, which is called a butcher's block. "Water-pitcher" means a pot. "Has not come from far" means he has not come far now; the meaning is: I think he will have come to a nearby place.

Having heard that, the king said -

348.

349.

348-349. Therein, "I killed" means I killed by shooting with a poison-dipped arrow. "You would speak of" means you would tell. "Lies" means he lies on the sandy bank on the shore of the river honoured by the deer.

Now not far from the wise Dukūla was the hermitage of Pārikā. She, while seated right there, having heard the king's word, wishing to hear that news, having come out from her own hermitage, having gone to the presence of the wise Dukūla with the perception of a rope, said -

350.

351.

350-351. Therein, "by one saying" means by one saying "Sāma was killed by me." "Coral" means a sprout. "Stirred by the wind" means struck by the wind.

The wise Dukūla, exhorting, said -

352.

Therein, "deer-frequented" means on the shore of the river Migasammatā. "Through wrath" means with wrath arisen towards the deer. "May we not wish evil" means may we both not wish evil upon him.

Again Pārikā said -

353.

Therein, "I slew" means the slayer.

The wise Dukūla said -

354.

Therein, "non-wrath" means wrath is conducive to hell, therefore not having produced that wrath towards the slayer of one's son, non-wrath alone should be practised - thus the wise have said, they speak.

And having said thus, they, having struck their chests with both hands, having praised the virtues of the Great Being, lamented exceedingly. Then the king, reassuring them, said -

355.

356.

357.

355-357. Therein, "by one saying" means having said such things as "By you our son accomplished in virtues has been killed; now who will support us?" together with me who am saying "Sāma has been killed," do not lament excessively; I, having become a labourer, shall support you just as Sāma did.

Thus the king consoled them saying "Do not worry; I have no need of a kingdom; I shall support you for the length of my life." They, conversing with him, said -

358.

Therein, "principle" means intrinsic nature or reason. "This is not allowable for us" means this service of yours is not allowable for us, is not fitting. "We pay homage at your feet" - but this they said even though standing in the mark of those gone forth, being both afflicted by sorrow for their son and having their conceit put down. Some say "They said thus in order to produce trust in the king."

Having heard that, the king, being exceedingly pleased, having thought "Oh, how wonderful! In me who have done them wrong, there is not even so much as a harsh word; they only encourage me" - spoke a verse -

359.

Therein, "by you" - addressing each one individually, he spoke thus. "Father" means O wise Dukūla, from today onwards stand in the place of a father to me; mother Pārikā, you too stand in the place of a mother to me; I, however, having stood in the place of a son, of Sāma, to you, shall perform all duties such as washing of feet and so on; do not regard me as a king, but regard me as Sāma.

They, having raised joined palms, having paid homage, said "Great king, there is no task of doing work for us by you; but rather, having taken us by the tip of a staff, having brought us, show us Sāma" - thus requesting, they spoke two verses -

360.

361.

360-361. Therein, "lead us to where Sāma is" means lead us to where Sāma is, to that place. "Of lovely appearance" means handsome, beautiful. "Beating themselves" means striking. "We shall await death" means we shall await death.

While they were thus still speaking, the sun set. Then the king, having thought "If I lead them there right now, upon seeing that their hearts will burst; thus at the time of death of all three of them I would indeed be one arising in hell; therefore I shall not allow them to go," spoke four verses -

362.

363.

364.

365.

362-365. Therein, "lofty" means very high. "Like the interior of the sky" means this forest appears as if being the interior of the sky. Or alternatively, "ākāsantaṃ" means shining forth; the meaning is illuminating. "Chamā" means on the ground; the meaning is on the earth. "Chama" is also a reading; the meaning is as if fallen to the earth. "Patikunthita" means surrounded; the meaning is enveloped.

Then, in order to show the absence of fear of beasts of prey towards themselves, they spoke a verse -

366.

Therein, "anywhere" (kocī) means in this forest, even in any single place, there is no fear whatsoever for us among the wild beasts.

The king, being unable to refuse them, having taken them by the hands, led them there. Making known that meaning, the Teacher said -

367.

Therein, "tato" means then. "Andhānan" means the blind ones. "Ahū" means was. "Where" means in whatever place he lay fallen, he led them there - this is the meaning.

He, having brought them and having placed them near Sāma, informed them "This is your son." Then his father, having lifted up his head, and his mother, having taken his feet and having placed them on her thighs, having sat down, they lamented. Making known that meaning, the Teacher said -

368.

369.

370.

371.

372.

373.

374.

375.

376.

377.

378.

379.

380.

368-380. Therein, "thrown aside" means thrown away by the king as useless. "Not the Teaching indeed, friend" means inappropriate indeed, friend, prevails today in this world. "Heedless" means intoxicated as if having drunk sharp liquor, heedless, fallen into negligence. "Blazing" means arrogant. "You are angry, you are displeased" - they speak all this by way of lamentation. "Matted hair" means dear son, our coil of matted hair. "Wrinkled, gone to dust" means when it will become entangled and seized by stain. "Who now" means now who will arrange it, having cleaned it, will make it straight.

Then his mother, having lamented much, having placed her hand on his chest, considering the torment, having thought "The torment of my son continues indeed; he must have become unconscious from the force of the poison; I shall make a declaration of truth for the purpose of rendering the poison harmless," made a declaration of truth. Making known that meaning, the Teacher said -

381.

382.

383.

384.

385.

386.

387.

388.

381-388. Therein, "by which truth" means by which factual intrinsic nature. "A practiser of the Teaching" means one who practises the Teaching of the ten wholesome courses of action. "A speaker of truth" means he does not speak lying even by way of jest. "A supporter of his mother and father" means having been not lazy, he supported his mother and father night and day. "One who respected elders in the family" means he is one who makes honour to his elder mother and father.

Thus, when the declaration of truth had been made by the mother with seven verses, Sāma turned over and lay down. Then his father, thinking "My son lives, I too shall make a declaration of truth for him," made a declaration of truth in the same way. Making known that meaning, the Teacher said -

389.

390.

391.

392.

393.

394.

395.

396.

389-396. Thus, while the father was making a declaration of truth, the Great Being, having turned round, lay down on the other side. Then a deity made a third declaration of truth for him. Making known that meaning, the Teacher said -

397.

398.

399.

400.

397-400. Therein, "on the mountain, I" means on the mountain, I. "All the forests, fragrant" means all the trees are fragrant. For there is no tree there whatsoever that is without fragrance. "Of them" means monks, while those two were still lamenting, at the conclusion of the deity's declaration of truth, quickly Sāma arose; like water from a lotus petal, having rolled off, the poison departed, the illness was gone; "Was he pierced here? Was he pierced there?" - even the place where he was pierced could not be discerned.

Thus the Great Being's state of being free from illness, and the mother and father's regaining of sight, and the break of dawn, and the becoming manifest of those four at the very hermitage by the power of the deity - all occurred at the very same moment. The mother and father were exceedingly delighted, saying "Our eyes have been regained, and Suvaṇṇasāma has become healthy." Then the wise Sāma spoke a verse to them -

401.

Therein, "I have arisen in safety" means I have got up in safety, in happiness; I am. "With sweet" means address me with a sweet voice.

Then he, having seen the king, making friendly welcome, said -

402.

403.

404.

The king too, having seen that marvel, said -

405.

402-405. Therein, "departed" means I myself saw him dead. "Who are you" - he asked "how do you obtain life?"

The Great Being, having thought "This king has considered me as 'dead'; I shall make known to him the state of not being dead," said -

406.

407.

406-407. Therein, "even living" means even a living one. "Whose mental thought has been brought to cessation" means whose conduct of consciousness has descended into the life-continuum. "Though living" means one imagines the very one who is living as "he is dead." "Gone to cessation" means the world thus imagines me, who has attained the cessation of in-breath and out-breath, who is peaceful, who is existing, as if dead, though actually living.

And having said thus, the Great Being, wishing to connect the king with the meaning, teaching the Teaching, spoke two verses again -

408.

409.

408-409. Having heard that, the king, raising joined palms and entreating, said "Wonderful indeed, friend, even the deities treat medically the arisen illness of a being who supports his mother and father; exceedingly does this Sāma shine" -

410.

Therein, "exceedingly" means because I offended against you who are such, accomplished in pure morality and virtue, therefore I am excessively bewildered. "And may you be my refuge" means for me who goes for refuge, be my refuge, be my support, make the path leading to the heavenly world.

Then the Great Being, teaching the Teaching to him, saying "If, great king, you wish to go to the heavenly world, if you wish to enjoy great heavenly success, conduct yourself in these ten duties of a king," spoke the ten verses on the practice of the duties of a king -

411.

412.

413.

414.

415.

416.

417.

418.

419.

420.

411-420. The meaning of those has been explained in detail in the Tesakuṇa Jātaka. Thus the Great Being, having taught him the ten duties of a king and having exhorted him further, gave the five precepts. He, having accepted his exhortation upon his head, having paid homage to the Great Being, having asked his forgiveness, having gone to Bārāṇasī, having performed meritorious deeds such as giving and so on, became one destined for heaven. The Bodhisatta too, having attended to his mother and father for the length of his life, together with his mother and father, having produced the five direct knowledges and the eight meditative attainments, was reborn in the Brahma world.

The Teacher, having brought this teaching of the Teaching, having said "Monks, the nourishing of mother and father is the lineage of the wise," having made known the truths, connected the Jātaka; at the conclusion of the truths, the monk who supported his mother attained the fruition of stream-entry.

At that time the king was Ānanda, the goddess was Uppalavaṇṇā, Sakka was Anuruddha, the wise Dukūla was Mahākassapa, Pārikā was the nun Bhaddā Kāpilānī, but the wise Suvaṇṇasāma was myself, the Fully Self-Enlightened One.

The commentary on the Suvaṇṇasāma Jātaka is the third.

541.

"Wonderful indeed in the world" - this the Teacher spoke while dwelling in dependence on Mithilā in the Maghadeva mango grove, referring to the manifestation of a smile. For one day the Teacher, in the afternoon, while walking on a journey together with several monks in that mango grove, having seen a certain delightful piece of land, wishing to speak of his former conduct, having manifested a smile, being asked by the Venerable Elder Ānanda the reason for the manifestation of the smile, having said "Ānanda, this piece of land was formerly inhabited by me at the time of King Maghadeva, while sporting in the play of meditative absorption," being requested by him, having sat down on the prepared seat, brought up the past.

In the past, in the Videha country, in the city of Mithilā, a king named Maghadeva exercised kingship. He played the amusements of a boy for eighty-four thousand years, exercised viceroyalty for eighty-four thousand years, and while exercising kingship for eighty-four thousand years, said "When you, my dear barber, should see grey hairs on my head, then you should inform me." Afterwards the barber, having seen grey hairs, informed the king. The king, having had the grey hair pulled out with golden tweezers, having had it placed on the palm of his hand, having looked at the grey hair, seeing death as if it had come with the King of Death and stuck on his forehead, thinking "Now it is the time for me to go forth," having given an excellent village to the barber, having had his eldest son summoned, having said "Dear son, accept the kingdom; I shall go forth," when it was said "Why, Sire?" -

Having said this, having consecrated his son in the kingdom, having exhorted him "Dear son, you too, having seen such grey hair, should go forth," having departed from the city, having gone forth in the going forth of sages in the mango grove, having developed the four divine abidings for eighty-four thousand years, he was reborn in the Brahma world. His son too, having gone forth by this very same means, was one heading for the Brahma world. Likewise his son, likewise his son - thus eighty-four thousand warriors of the warrior caste, less two, having seen grey hair on their heads, having gone forth in this mango grove, having developed the four divine abidings, were reborn in the Brahma world.

King Maghadeva, who was reborn the very first among them, while standing right there in the Brahma world, looking at his own lineage, having seen eighty-four thousand warriors of the warrior caste, less two, who had gone forth, having become satisfied in mind, looking to see "Will it continue beyond this or will it not continue?" having known the state of non-continuation, having thought "I myself shall unite my lineage," having passed away from there, having taken conception in the womb of the queen-consort of the king in the city of Mithilā, after the elapse of ten months, he emerged from his mother's womb. The king, on the name-giving day, having had the sign-reading brahmins summoned, asked them. They, having examined his marks, said "Great king, this prince has arisen uniting your lineage. For your lineage is a lineage of those gone forth; after this one it will not continue." Having heard that, the king, having thought "This prince, like the rim of a chariot wheel, has been born uniting my lineage; therefore I shall give him the name 'Prince Nimi,'" gave him the name "Prince Nimi."

He, from childhood onwards, was delighting in giving, morality, and the Observance practice. Then his father, having seen grey hair by the former method itself, having given an excellent village to the barber, having handed over the kingdom to his son, having gone forth in the mango grove, was one heading for the Brahma world. King Nimi, however, because of his disposition towards giving, having had five alms-halls built at five places - at the four city gates and in the middle of the city - carried on a great giving. Having allocated a hundred thousand for each alms-hall, he gave away five hundred thousand coins daily, constantly observed the five precepts, took upon himself the Observance on the fortnight days, encouraged the public too in meritorious deeds such as giving and so on, and having pointed out the path to heaven, having threatened with the fear of hell, taught the Teaching. People who stood firm in his exhortation, having performed meritorious deeds such as giving and so on, having passed away from there, were reborn in the heavenly world; the heavenly world became full, and hell was as if hollow. At that time the hosts of gods in the Tāvatiṃsa realm, having assembled in the Sudhammā assembly hall of the gods, having said "Alas, indeed King Nimi is our teacher; in dependence on him we experience this divine success that cannot be delimited even by the Buddha's knowledge," praised the virtues of the Great Being. In the human world too, the talk of the Great Being's virtues spread like oil poured on the surface of the great ocean. The Teacher, having made that matter manifest, speaking to the community of monks, said -

421.

422.

421-422. Therein, "when there was" means monks, when the wise one, seeking what is wholesome for himself and others, King Nimi, was, then gods and humans spoke his praise thus: "Marvellous indeed, friend, such ones by name, when Buddha-knowledge has not arisen, accomplishing the function of a Buddha for the public, the discerning arise in the world." This is the meaning. "Yathā ahū" is also a reading. Its meaning is - Just as King Nimi was wise, seeking only what is wholesome, so such ones, accomplishing the function of a Buddha for the public, the discerning arise. That they have arisen, that is marvellous indeed in the world. Thus the Teacher himself, having become astonished, spoke thus. "Of all the Videhans" means of all the inhabitants of the Videha country. "Which" means of these two, which indeed is of great fruit - this is the meaning.

He, it is said, on the fifteenth-day Observance day, having become an observer of the Observance, having taken off all his ornaments, having lain down on the surface of the royal couch, having fallen into sleep for two watches, having awakened in the last watch, folding his legs crosswise, having thought "I give immeasurable giving to the public, and I observe morality too; is giving indeed of great fruit, or the holy life?" he was not able to cut off his own uncertainty. At that moment, Sakka's dwelling showed signs of heat. Sakka, reflecting, having seen him thus considering, having come quickly alone, thinking "I shall cut off his uncertainty," having made the entire dwelling a single radiance, having entered the royal bedchamber, having pervaded with light, having stood in the sky, when asked by him, answered. Making known that meaning, the Teacher said -

423.

424.

425.

426.

427.

428.

429.

430.

423-430. Therein, "with hair standing on end" means, monks, that King Nimi, having seen the radiance, looking up at the sky, having seen him adorned with divine ornaments, having become one with hair standing on end through fear, asked by the method beginning with "Are you a deity or a gandhabba?" "Without hair standing on end" means having become fearless, with hair not bristling, ask, great king. "Said to Vāsava" means having become satisfied in mind, he said to Sakka. "Knowing, he declared to the unknowing" means, monks, that Sakka, knowing the result of the holy life which he had previously seen for himself directly in the past, declared it to him who did not know.

In the passage beginning with "by the inferior" and so on, in the various sectarian doctrines, mere abstinence from sexual intercourse as morality is called inferior; by that one is reborn in a warrior-caste family. The mere access of meditative absorption is called the middling; by that one is reborn in divinity. But the production of the eight attainments is called the highest; by that one is reborn in the Brahma world; outsiders call that Nibbāna. Therefore he said "becomes pure." But in this Buddha's Dispensation, for a monk of pure morality who aspires to a certain order of gods, the volition of the holy life is called inferior because of its inferiority; by that one is reborn in the heavenly world as aspired to. For a monk of pure morality, the production of the eight attainments is called the middling; by that one is reborn in the Brahma world. For one of pure morality, having developed insight, the attainment of arahantship is called the highest; by that one becomes pure. Thus Sakka praises: "Great king, the abiding by the holy life alone, compared to giving, is of great fruit a hundredfold, a thousandfold, a hundred-thousandfold." "Body" means a group of Brahmā gods. "Accessible to begging" means by one connected with begging, or by one connected with sacrifice - in both meanings this is the name of the donor alone. "Austere ascetics" means those dependent on austere asceticism.

Having explained by this verse the state of being of great fruit of the abiding by the holy life alone, now showing those kings who, having given a great gift in the past, were unable to transcend the sensual sphere of existence, he said -

431.

432.

431-432. Its meaning is - Great king, formerly in Bārāṇasī, a king named Dudīpa, having given gifts, cut down by the wheel of death, was reborn only in the sensual-sphere of existence. "Likewise Sāgara and the others, eight" means these and other numerous kings, nobles, and brahmins, having performed various sacrifices, having given manifold gifts, did not transcend the state of ghosts, which is reckoned as the sensual-sphere plane - this is the meaning. For the sensual-sphere deities, because of the basis of mental defilements such as material form and so on, because of expecting something further, are called "ghosts" on account of their wretchedness. And this too was said -

Having thus shown the greatness of the fruit of the holy life compared to the fruit of giving, now showing the ascetics who, by living the holy life, having transcended the realm of ghosts, were reborn in the Brahma world, he said -

433.

434.

433-434. Therein, "went beyond" means they transcended the sensual sphere of existence. "Austere ascetics" means those based upon both the austere asceticism of morality and the austere asceticism of meditative attainment. "Sattisaya" - he said this with reference to the seven brothers, namely Yāmahanu and so on. Together with the four beginning with Aṅgīrasa, these eleven went beyond, transcended - this is the meaning.

Having thus far, by the power of learning alone, praised the greatness of fruit of the abiding by the holy life alone compared to the fruit of giving, now bringing forth what was previously seen by himself, he said -

435.

436.

437.