21.

The Book of the Eighties

533.

"Sumukha" - this the Teacher spoke while dwelling at the Bamboo Grove, referring to the relinquishment of life by the Venerable Ānanda. For when Devadatta employed archers to deprive the Tathāgata of life, the one sent first of all, having come, when it was said "I am not able, venerable sir, to deprive that Blessed One of life; that Blessed One is of great supernormal power, of great majesty," Devadatta, having said "Enough, friend, do not you deprive the ascetic Gotama of life; I myself shall deprive the ascetic Gotama of life," while the Tathāgata was walking up and down in the western shadow of Vulture's Peak mountain, himself having ascended Vulture's Peak mountain, hurled a great stone with the force of a machine, thinking "With this stone I shall deprive the ascetic Gotama of life." Then two mountain peaks, having come together, caught that stone. From there a splinter, having flown up, having struck the Blessed One's foot, drew blood; intense feelings arose. Jīvaka, having split the Tathāgata's foot with a knife, having discharged the bad blood, having removed the putrid flesh, having washed it, having applied medicine, made him healthy. The Teacher, just as before, surrounded by the Community of monks, went about with the great grace of a Buddha.

Then, having seen him, Devadatta thought - "Having seen the body of the ascetic Gotama endowed with the splendour of beauty, no one who has become a human being is able to approach him; but the king's elephant named Nāḷāgiri is fierce, harsh, a killer of humans, and does not know the virtues of the Buddha, the Teaching, and the Community; he will bring him to the destruction of life." He, having gone, reported that matter to the king. The king, having accepted saying "Very well," having had the elephant trainer summoned, said "My dear, tomorrow, having made Nāḷāgiri intoxicated, right early release him on the street along which the ascetic Gotama has proceeded." Devadatta too, having asked him "On other days, how much liquor does the elephant drink?" when it was said "Eight pots, venerable sir," said "If so, tomorrow you, having made him drink sixteen pots, should turn him to face the street along which the ascetic Gotama has proceeded." He accepted, saying "Very well." The king had a drum beaten in the city - "Tomorrow, having made Nāḷāgiri intoxicated, they will release him in the city; the citizens, right early, having done all their tasks, should not proceed along the middle of the street." Devadatta too, having descended from the king's dwelling, having gone to the elephant stable, having addressed the elephant keepers, said "We, my good men, are able to place one of high standing in a low position, or one of low standing in a high position. If you have need of fame, tomorrow right early, having made Nāḷāgiri drink sixteen pots of strong liquor, at the time of the ascetic Gotama's arrival, having pierced him with pikes and goads, having enraged him, having had the elephant stable broken open, having turned him to face the street along which the ascetic Gotama has proceeded, bring the ascetic Gotama to the destruction of life." They accepted, saying "Very well."

That news became widespread throughout the entire city. Lay followers devoted to the Buddha, the Teaching, and the Community, having heard that, having approached the Teacher, said "Venerable sir, Devadatta, having joined together with the king, will tomorrow have Nāḷāgiri released on the street along which you have proceeded. Tomorrow, without entering for almsfood, stay right here; we shall give almsfood to the Community of monks headed by the Buddha right in the monastery." The Teacher too, without even saying "Tomorrow I shall not enter for almsfood," for this reason consented to them: "Tomorrow I shall tame Nāḷāgiri, perform a wonder, crush the sectarians, walk for almsfood in Rājagaha itself, and surrounded by the Community of monks, having departed from the city, shall come to the Bamboo Grove itself; the inhabitants of Rājagaha too, having taken many dishes of food, will come to the Bamboo Grove itself; tomorrow there will be a refectory right in the monastery." They, having learned of the Tathāgata's acceptance, having brought dishes of food, departed saying "We shall give the gift right in the monastery."

The Teacher too, having taught the Teaching in the first watch, having answered the questions of the deities in the middle watch, in the first portion of the last watch having practised the lion's posture, in the second portion having spent time in fruition attainment, in the third portion having entered upon the great compassion attainment, having emerged, surveying kinsmen capable of being enlightened, having seen the full realisation of the teaching by eighty-four thousand living beings in the taming of Nāḷāgiri, when the night became light, having attended to his toilet, having addressed the Venerable Ānanda, said: "Ānanda, announce to all the monks in the eighteen great monasteries in the environs of Rājagaha to enter Rājagaha together with me today." The Elder did so. All the monks assembled at the Bamboo Grove. The Teacher, surrounded by the great community of monks, entered Rājagaha. Then the elephant keepers proceeded in accordance with the advice, and there was a great assembly. People accomplished in faith, thinking "Today, it seems, there will be a battle between the Buddha-elephant and the animal-elephant; we shall see the taming of Nāḷāgiri with the incomparable Buddha's grace," having ascended mansions, long buildings, house-roofs and so on, stood there. But the faithless ones holding wrong views, thinking "This Nāḷāgiri is fierce, harsh, a killer of humans; he does not know the virtues of the Buddha and so on; today he will destroy the golden-coloured body of the ascetic Gotama and bring about the destruction of his life; today we shall see the back of our adversary," stood on mansions and so on.

The elephant too, having seen the Blessed One coming, frightening people, destroying houses, crushing carts, having raised his trunk, with ears and tail erect, overwhelming like a mountain, charged towards where the Blessed One was. Having seen him coming, the monks said this to the Blessed One - "This Nāḷāgiri, venerable sir, is fierce, harsh, a killer of humans, and has proceeded along this street; he does not know the virtues of the Buddha and so on; let the Blessed One step back, venerable sir; let the Fortunate One step back." Do not, monks, be afraid; I am competent to tame Nāḷāgiri. Then the Venerable Sāriputta requested the Teacher - "Venerable sir, a matter arisen for a father is indeed the burden of the eldest son; I myself shall tame him." Then the Teacher warded him off saying "Sāriputta, the power of a Buddha is one thing, the power of a disciple is another; stay you." Thus for the most part the eighty great elders requested. The Teacher warded off all of them. Then the Venerable Ānanda, being unable to endure it due to strong affection for the Teacher, having given up his life for the sake of the Tathāgata thinking "Let this elephant kill me first," having gone, stood in front of the Teacher. Then the Teacher said to him "Step aside, Ānanda, do not stand in front of me." "Venerable sir, this elephant is fierce, harsh, a killer of humans, like the fire at the end of a cosmic cycle; let him kill me first and afterwards come to your presence" - thus the Elder said. Even though being told up to the third time, he stood just the same and did not step back. Then the Blessed One, having made him step back by supernormal power, placed him among the monks.

At that moment a certain woman, having seen Nāḷāgiri, frightened by the fear of death, fleeing, having dropped the child held on her hip between the elephant and the Tathāgata, fled. The elephant, having pursued her, having turned back, went to the presence of the child. Then the child cried out with a great roar. The Teacher, having pervaded Nāḷāgiri with specifically directed friendliness, having produced a very sweet divine voice, summoned him saying "Hey, Nāḷāgiri, having made you drink sixteen pitchers of liquor, those making you intoxicated did not do it thinking 'He will seize another,' but they did it thinking 'He will seize me'; do not go about wearying your legs without reason; come here." He, having heard the Teacher's words, having opened his eyes, having looked at the Blessed One's personal splendour, having gained a sense of urgency, his intoxication from liquor cut off by the power of the Buddha, lowering his trunk, flapping his ears, having come, fell at the feet of the Tathāgata. Then the Teacher, having said to him "Nāḷāgiri, you are an animal elephant, I am the Buddha-elephant; from now on do not be fierce, harsh, a killer of humans; obtain a mind of friendliness towards all beings," having stretched out his right hand, having touched his forehead -

He taught the Teaching.

His entire body was continuously pervaded with joy. If indeed he had not been an animal, he would have attained the fruition of stream-entry. The humans, having seen that wonder, shouted and clapped their hands, and with pleasure arisen, threw various ornaments, and those covered the elephant's body. Thenceforth Nāḷāgiri became known by the name Dhanapālaka. Now at that assembly of Dhanapālaka, eighty-four thousand living beings drank the Deathless. The Teacher established Dhanapālaka in the five precepts. He, having taken dust from the Blessed One's feet with his trunk, having scattered it over the top of his head, having stepped backwards while still bowing, standing within the region of sight, having paid homage to the One of Ten Powers, having turned back, entered the elephant stable. Thenceforth, having become tamed and well-tamed, he did not harass anyone. The Teacher, his wish fulfilled, having determined "By whomever whatever wealth was thrown, let that be theirs alone," having crushed the sectarians, thinking "Today a great wonder has been performed by me; walking for almsfood in this city is not proper," surrounded by the Community of monks, like a warrior who has achieved victory, having departed from the city, went to the Bamboo Grove itself. The city-dwellers, having taken much food, drink, and solid food, having gone to the monastery, carried on a great gift.

On that day, in the afternoon period, the monks, having filled the Teaching hall and sat down together, raised up a discussion - "Friends, by the Venerable Ānanda, who gave up his own life for the sake of the Tathāgata, a difficult deed was done; having seen Nāḷāgiri, even though being held back three times by the Teacher, he did not depart. Oh, one who does what is difficult, friends, is the Venerable Ānanda." The Teacher, thinking "A talk of praise of Ānanda is going on; I should go there," having come out from the Perfumed Chamber and 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 Ānanda, even though born in the animal realm, gave up his life for my sake indeed," being requested by them, brought up the past.

In the past, in the Mahiṃsaka country, in the city of Sāgala, a king named Sāgala exercised kingship righteously. At that time, not far from the city, in a certain hunter's hamlet, a certain hunter earned his livelihood by catching birds with snares and selling them in the city. And not far from the city, twelve yojanas in circumference, there was a lotus lake named Mānusiya, covered with lotuses of five colours. There various kinds of flocks of birds descended. That hunter laid snares there at random. At that time, Dhataraṭṭha, the king of swans, with a retinue of ninety-six thousand swans, dwelt in the Golden Cave on Cittakūṭa mountain; his general was named Sumukha. Then one day, from that flock of swans, several golden swans, having gone to the lake Mānusiya, having wandered about comfortably in that place of abundant food, well-satisfied, having come to Cittakūṭa, reported to Dhataraṭṭha - "Great king, on the path of humans there is a lotus lake named Mānusiya, with abundant food; let us go there to take our food." He, having rejected it saying "The path of humans is dangerous and perilous; let it not please you," yet being told again and again by them, saying "If it pleases you, let us go," went to that lake with his retinue. He, while descending from the sky, descended even while placing his foot in the snare. Then the snare, as if pulling with an iron plate, having bound his foot, seized it. Then, as he pulled thinking "I shall break it," on the first occasion the hide was cut, on the second occasion the flesh was cut, on the third occasion the sinew was cut, the snare, having struck against the bone, held fast, blood flowed forth, and intense feelings of pain arose.

He thought - "If I cry the cry of the trapped, my relatives, having become frightened, without taking food, fleeing while hungry, through weakness will fall into the great ocean." He, having endured the pain, having wandered as much as they wished for his relatives, at the time of the swans' play, cried the cry of the trapped with a loud voice. Having heard that, those swans, frightened by the fear of death, having formed into groups, departed facing towards Cittakūṭa. When they had departed, Sumukha, the general of the swans, thinking "Has this danger perhaps arisen for the great king? I shall find out," having sprung forward with speed, not seeing the Great Being among the flock of swans going in front, searched the middle flock of swans; not seeing him there either, searched the rear flock of swans; not seeing him there either, thinking "Without doubt this danger has arisen for him," having turned back and coming, having seen the Great Being bound in the snare, smeared with blood, afflicted with pain, lying on the surface of the mud, saying "Do not fear, great king; I, having given up my own life, shall free you from the snare," having descended, consoling the Great Being, sat down on the surface of the mud. Then the Great Being, investigating him, spoke the first verse -

1.

Therein, "not looking back" means not looking back out of affection by way of attachment. "They depart" means these ninety-six thousand swans, kinsmen birds, having abandoned me, go away; you too go, do not wish for dwelling here, for indeed when I am bound by a snare there is no such thing as companionship; for indeed I shall not now be able to do any function of a companion for you; what use am I to you, being of no help? Without making delay, go indeed - thus he says.

From here onwards -

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

The connection of these verses should be understood according to the method of the Pāḷi text itself.

2-24. Therein, "whether I go or" means he says: great king, whether I go from here or not, I would not by that going or not going be immortal; for whether I have gone from here or not gone, I am still not freed from death; but having attended upon you when happy before this, how could I now abandon you when in distress? "Or death" means either there would be death for me, not going, together with you, or life for me, going, without you. Of those two, that which is death together with you, that alone is better for me; that I should live without you, that is not better for me - this is the meaning. "It pleases" means whatever is your destination and accomplishment, that itself pleases me. "How does that" means my dear Sumukha, let that destination please me who am for the time being bound by a firm hair-snare and gone into another's hand; but how does it please you who are thinking, who are conscious, who are wise, who are free?

"Winged one" means one endowed with wings. "Of both of us" means when there is the destruction of life of us two, what benefit do you see for me or for you or for the remaining relatives? "That which, like" - here the syllable "na" is used in the sense of comparison. "Golden-winged" means golden-two-winged; or this itself is the reading; the meaning is having both wings similar to gold. "In darkness" means in the dark. "Gone" means done; or this itself is the reading. The connection of this with the former syllable "na" is: "not done" means as if done - this is the meaning. This is what is meant - Whether you give up life for me or do not give up life, due to the absence of my life, that giving up of your life is like some figure-work done in blind darkness, whose quality is unseen; in such a giving up of life whose quality is unseen, you giving up life, what purpose would you illuminate?

"The principle esteemed, being" means the principle being venerated and revered. "Shows benefit" means shows growth. "Looking to" means looking for. "And the welfare from the principle" means seeing the welfare arisen from the principle. "Devotion" means affection. "The principle of the good" means the intrinsic nature of the wise. "Whoever is a friend" means whoever is a friend who does not abandon a friend in misfortunes, of that friend who does not abandon, this is the intrinsic nature by name; surely it is the principle of the good. "Known" means having become obvious. "Do as you wish" means do this wish of mine, this desired by me, this word of mine. "And even when time has thus passed" means and even when time has thus passed, when I am bound by a snare in this place. "Supremely restrained" means supremely complete.

"Thus while they were conversing" means while they were speaking thus "Go!" "I shall not go!" "Noble ones" means noble ones by conduct. "Appeared" means having put on ochre robes, having adorned himself with a red garland, having taken a mallet, he was seen coming. "Of the afflicted" means like death to the sick. "Considered" means, monks, those two, having seen the enemy coming. "Benevolent" means for a long time benevolent to each other, tender-minded. "Did not stir from their seat" means they did not move from their seat; they remained just as they were seated. But Sumukha, having thought "Let this hunter, having come, striking, strike me first," having placed the Great Being behind him, sat down.

"Dhataraṭṭha" means the swan. "Rising up" means having seen them flying up here and there out of fear of death. "Having approached" means having approached the other two persons. "He stepped back" means thinking and considering "Are they bound or not bound?" he stepped back; having reduced his speed, he went slowly. "Having approached the bound one, seated" means having approached the bound Great Being, Sumukha who was seated. "Without dismay" means having seen him looking at the Great Being being without dismay itself. "Doubtful" means "Why indeed is this unbound one seated near the bound one? I shall ask the reason" - having become doubtful - this is the meaning. "White" means the swan; or else pure, without stain; the meaning is of the colour of refined gold. "Of grown body" means of a grown body, of a large frame. "What indeed" means that indeed this one is bound by a great snare. "Does not make for any direction" means he does not resort to any one direction for the purpose of fleeing; that is fitting - this is the intention. "Strong" means even though endowed with strength. "O bird" - he addresses him. "Having left behind" means having abandoned. "They go" means the remaining birds go. "You are left behind" means you stay behind.

"Enemy of birds" means an enemy of birds. "Until the end of time" means until the turn of death comes. "How then did you" means you say "He is my king," and kings are indeed wise; thus being wise, for what reason did he not see the laid snare. "For this is the mark" means for those who have attained greatness of fame or greatness of knowledge, understanding one's own misfortune is the mark, the reason; therefore they are able to understand misfortune. "Degeneration" means decline. "Even having approached" means even having approached, one does not understand. "Spread" means stretched out, laid as snares. "Approaching the hidden one" means among those snares, whichever snare is hidden and concealed, having approached that, they are caught. "And thus" means then thus at the destruction of life they are indeed caught - this is the meaning.

Thus, having made his heart tender through friendly conversation, entreating for the life of the Great Being, he spoke a verse -

25.

Therein, "api nāyaṃ" means "is this perhaps." "Sukhudrayo" means yielding happiness as its fruit. "Api no anumaññāsī" means would you perhaps allow us to go to Cittakūṭa to see our relatives. "Api no jīvitaṃ dade" means perhaps, with trust arisen through this talk, you would not kill us.

He, being captivated by his sweet speech, spoke a verse -

26.

Then Sumukha spoke four verses -

27.

28.

29.

30.

27-30. Therein, "this" means that which is my life apart from this one's life, that I do not wish for at all. "We are equal" means we are the same. "Exchange yourself" means you exchange yourself. "In us for you" means let there be greed in you for us; what is this one to you? Produce desire for me - he says. "Just that much" means just that much only. "And by the entreaty" means whatever entreaty of mine there was, that itself would have been made - this is the meaning.

Thus he, by that teaching of the Teaching, his heart having become soft like cotton wool thrown into oil, making the Great Being a gift for him, giving, said -

31.

32.

33.

31-33. Therein, "no" is merely a particle. "Released by you" means for it is you yourself who releases this one; therefore let the great assemblies of kinsmen and these friends and so on see this one released by you, gone from here to Cittakūṭa mountain. And herein, "relatives" means those connected by one bloodline. "Vijjatī" means "vijjanti" (they are found). "One whose life is shared" means one whose life is common, whose livelihood is undivided; just as you are his friend, such friends of many others are indeed not found. "Your follower" means let this afflicted one be your follower, going before you having taken him.

Having said thus, however, the hunter's son, with a mind of friendliness, having approached the Great Being, having cut the bond, having embraced him, having brought him out from the lake, having caused him to sit down on the surface of young dabba grass on the lakeshore, with a tender mind, gently having released the binding snare from his feet, having thrown it far away, having aroused strong affection in the Great Being, with a mind of friendliness, having taken water, having washed the blood, rubbed him again and again. By the power of his mind of friendliness, in the Bodhisatta's feet, vein joined with vein, flesh with flesh, hide with hide; at that very moment the foot was healed, with skin arisen and hair arisen, showing no difference from the unbound foot. The Bodhisatta, happy, sat down in his natural state. Then Sumukha, having seen the Great Being's state of happiness in dependence on himself, with pleasure arisen, offered praise to the hunter. Making known that meaning, the Teacher said -

34.

35.

34-35. Therein, "bent-necked" means one with a crooked neck.

Having thus offered praise to the huntsman, Sumukha said to the Bodhisatta - "Great king, a great service has been done for us by this one; for indeed, without heeding our word, without making us pet swans, giving us to lords, he could obtain much wealth; having killed us and selling the meat, he could obtain the price as well; but without regard for his own life, he heeded our word. Let us lead him to the king's presence and make a comfortable life for him." The Great Being accepted. Sumukha, having spoken with the Great Being in his own language, then having addressed the hunter's son in human speech, having asked "My dear, for what purpose did you lay snares?" when "For the purpose of wealth" was said, having said "This being so, having taken us, having entered the city, show us to the king; I shall have much wealth given to you," said -

36.

37.

38.

39.

36-39. Therein, "I will instruct" means I instruct. "Evil" means inferior. "Show us both to the king" means show us both to the king. He spoke thus for four reasons: for the purpose of displaying the Bodhisatta's power of wisdom, for the purpose of making manifest his own quality of friendship, for the purpose of the huntsman's gain of wealth, and for the purpose of establishing the king in the precepts. "Dhataraṭṭhas" means and having led them, you should tell the king thus: "Great king, these two are lords of the swans, born in the Dhataraṭṭha clan; among them, this one is the king, the other is the general." Thus he instructed him. "Delighted" and so on - all three are merely synonyms for the appearance of satisfaction.

When this was said, the huntsman, having said "Master, do not find delight in being seen by the king; kings indeed have fickle minds; they might either make you pet swans or have you killed," when it was said "My dear, do not fear; I, by a talk on the Teaching, having made soft such a hard, cruel, bloody-handed huntsman, caused him to fall at my feet; kings indeed are possessing merit and wise, and knowers of what is well spoken and ill spoken; quickly show us to the king," having said "If so, do not be angry with me; I shall inevitably comply with your wish," having placed both of them on the carrying pole, having gone to the royal palace, having shown them to the king, when asked by the king, he reported as it really was. Making known that meaning, the Teacher said -

40.

41.

42.

43.

44.

45.

46.

47.

48.

49.

50.

51.

52.

53.

54.

55.

56.

40-56. Therein, "he accomplished it by action" means what he said, that he accomplished by doing it through bodily action. "Having gone" means having made the end of the carrying pole where the king of swans sat higher, and the end of the carrying pole where the general sat slightly lower, having lifted both of them up, clearing the people aside saying "The king of swans and the general are going to see the king, make way, make way," while tender-hearted people were praising "Such splendour-attaining gold-coloured kings of swans have never been seen before," having gone quickly to the inner palace. "He showed" means having had it announced to the king "The kings of swans have come to see you," being summoned by him with a gladdened mind saying "Let them come," having brought them forward, he showed them. "Into the hands" means come into the hands; it is said "attained." "Of the great ones" means he asks how you, being a huntsman, attained lordship over the masters of the gold-coloured Dhataraṭṭha swans who had attained great fame. "Issaramidhamajjhagā" is also a reading; the meaning is: how did you attain supremacy over these?

"Arranged" means set up. "Whatever place I think" means, great king, whatever gathering place I consider to be a life-obstruction for birds, causing the destruction of life, in each and every such place snares have been arranged by me in the small lakes. "Such" means a snare arranged by me in the Mānusiya lake, such a life-obstruction for living beings. "That" means that, this one, bound there. "Sat beside" means not counting his own life, having approached, he sat down. "Addressed me" means this general addressed me, spoke together with me. "Very difficult to do" means at that moment this one did what is very difficult to do by ignoble ones such as ourselves. What is that? "He reveals his highest disposition" means he reveals, arranges, makes known his own highest intention. "His own" means this one of his own. "Lamenting" means praising the virtues of his master, he requested me saying "Release his life."

"Of him" means of him who was thus requesting. "And with ease" means and I gave permission saying "Go at your ease to Cittakūṭa and see the congregation of relatives." "Right here indeed" means but these two were approved by me right here at the Mānusiya lake itself for going to Cittakūṭa. "Thus gone" means thus the enemy came into the hands. "Would generate gentleness" means he generated a mind of friendliness towards himself. "A gift" means a present. "In the entire fowler village" means in the entire fowler village I do not see any other gift of such a kind previously brought by any fowler like you. "See that" means see that gift brought by me, O lord of men.

Thus he, while still standing, spoke of the virtues of Sumukha. Then the king, having had a very precious seat given to the king of swans, and a golden plaited chair to Sumukha, having had parched corn, honey, molasses and so on given to them seated there in golden vessels, when the function of drinking and eating was finished, having raised his joined palms, having requested the Great Being for a talk on the Teaching, sat down on a golden chair. He, being requested by him, first made a friendly welcome. Making known that meaning, the Teacher said -

57.

58.

59.

60.

61.

62.

63.

57-63. Therein, "the king" means the king of Sāgala. "The bent-necked one" means the king of swans. "Manusāsasī" means you instruct righteously. "Fault" means offence. "In your needs" means in your arisen needs such as war and so on. "They do not hesitate" means giving their breast, sacrificing, they do not at all desire their own life, and having given up their life, they act for your benefit alone. "Equal" means of the same birth. "Loyal" means one who accepts instructions. "Endowed with sons, beauty, and fame" means endowed with sons and with beauty and with fame. "Following your will and authority" means he asks whether she conforms to your disposition, to your authority, and does not act by the power of her own mind.

When the Bodhisatta had thus exchanged friendly welcome, the king again, speaking together with him, said -

64.

65.

66.

67.

68.

69.

70.

64-70. Therein, "come into the hands of a great enemy" means gone into the hands of a great enemy. "Āpatitvānā" means having run up to. "Pātika" means customary; or this itself is the reading. This is what is meant - for these contemptible ones, this much is customary at that very moment: striking birds with a stick, bringing them to the destruction of life, he obtains wealth as wages. "Kiñci rasmāsu" means something among us. "Sattūvā" means like an enemy. "He turned back" means, great king, he, having seen us, with the perception "they are captives," retreated a little. "Previously" means this one first spoke. "Then" means at that time. "For this purpose" means thought out for the benefit of this hunter's son. "By one desiring wealth" means our coming to your presence was devised by this one desiring wealth. "Welcome indeed is this" means let the venerable ones not think thus; this coming of yours here is indeed welcome. "Labhata" means let him receive.

And having said thus, the king, having looked at a certain minister, when he said "What shall I do, Sire?" having said "Have this hunter's hair and beard trimmed, bathed and anointed, adorned with all ornaments, and bring him," when that one had done so and brought him, he gave him a village yielding a hundred thousand year after year, a great house standing having taken up two streets, an excellent chariot, and much other gold and silver. Making manifest that meaning, the Teacher said -

71.

Then the Great Being taught the Teaching to the king. He, having heard his talk on the Teaching, with a satisfied heart, thinking "I shall make an offering to the preacher of the Teaching," having given the white parasol, entrusting the kingdom, said -

72.

73.

72-73. "Over which authority exists" means where my authority exists. "Possession" means even that trifling amount. "All supremacy" means let all supremacy be yours alone. "Whatever else is suitable" means out of desire for merit, either for the purpose of giving, or having raised the parasol to enjoy the kingship itself, or whatever else pleases you, that do; this wealth I give to you, together with the white parasol I give up my own supremacy to you.

Then the Great Being gave the white parasol given by the king back to him again. The king too thought - "I have heard the talk on the Teaching of the king of swans so far, but by the hunter's son this Sumukha has been praised very much as 'a sweet speaker'; I shall listen to his talk on the Teaching too." He, conversing with him, spoke the next verse -

74.

Therein, "yathā" means if. This is what is meant - if this fair-faced wise one, endowed with higher intelligence, would willingly, of his own preference, address me, that would be supremely dear to me.

Then Sumukha said -

75.

76.

77.

75-77. Therein, "like a serpent king within an enemy's midst" means like a serpent king that has entered inside a box. "To speak against" means I am not able to speak in between you two. "That would not be my" means if I were to speak, that would not be my discipline. "And of us" means of the ninety-six thousand swans. "Uttamasattavo" means one of the highest character. "Veneration" means you both are worthy of veneration and worthy of praise by me for many reasons. "By a servant" means by a steward, an attendant.

The king, having heard his word, with a satisfied heart, having said "The hunter's son praises him; there should be no other sweet teacher of the Teaching such as you," said -

78.

79.

80.

78-80. Therein, "by nature" means by intrinsic nature, by reason. "Of one whose self is undeveloped" means of one whose individuality is unaccomplished, a betrayer of friends. "Method" means wisdom. "Of the highest nature" means one of the highest intrinsic nature. "Uttamasattavo" means one of the highest character. "As far as there is" means as far as have been seen by me, there is. "Not another" means in that place seen by me, I do not see another of such form. "I am satisfied by your nature" means my dear king of swans, I am first of all satisfied by your nature, by seeing you. "By speech" means but now I am satisfied by your sweet words. "May I see you for a long time" means having made you dwell right here, not being separated even for a moment, may I see you for a long time - this is my desire, he says.

Then the Great Being, praising the king, said -

81.

82.

83.

84.

81-84. Therein, "done towards us" means done among us. "We have attained you without doubt" means we have indeed been attained by you without doubt. "Whatever devotion you have towards us" means whatever devotion you have towards us, by that devotion we have indeed been attained by you without doubt, and are not dissociated; it explains that even though living apart, we are indeed as if dwelling together. "And surely very great" means and this is definitively very great. "The gap in the congregation of kinsmen" means the gap, the breach, in my congregation of kinsmen deprived of us two persons. "Of us" means suffering has arisen among the many birds through not seeing us two. "We might see, O tamer of enemies" means we might see, O tamer of enemies. "Of you" means by seeing you. "This too is a great benefit" means whatever intimacy with kinsmen reckoned as the congregation of kinsmen there would be, this too is a great benefit.

When this was said, the king permitted their departure. The Great Being too, having spoken to the king of the danger in the fivefold immorality and the benefit in morality, having exhorted him saying "Guard this morality, exercise kingship righteously, support the people by the four ways of supporting others," went to Cittakūṭa. Making known that meaning, the Teacher said -

85.

86.

87.

85-87. Therein, "they approached" means at the very time of the break of dawn, having eaten parched corn, honey, molasses and so on, having been lifted up by the king and the queen with two golden palm-leaf fans, having received hospitality with scents, garlands and so on, having descended from the fans, having circumambulated the king keeping him on their right, having flown up into the sky, when the king, having raised his joined palms, said "Go, masters," having departed through the latticed window, having gone with the highest speed, they approached the group of kinsmen. "Parama" means the highest. "Kekā" means by their own intrinsic nature they made the sound "kekā." "Bhattugāravā" means respectful towards their husband. "Parikiriṃsu" means satisfied by the state of their husband being released, they surrounded that husband on all sides. "Having gained support" means having found support.

Having thus surrounded him, those swans asked "How were you released, great king?" The Great Being related the state of being released in dependence on Sumukha, and the deed done by the Sāgala king and the hunter's son. Having heard that, the satisfied group of swans offered praise saying "May the general Sumukha, and the king, and the hunter's son be happy, free from suffering, and live long!" Making known that meaning, the Teacher spoke the concluding verse -

88.

Therein, "for those endowed with friends" means for those accomplished with good friends. "Auspicious" means producing happiness, connected with growth. "Dhataraṭṭhas" means the king of swans and Sumukha, by the king and by the hunter's son - by these two, thus both those Dhataraṭṭhas, accomplished with good friends, just as they approached the congregation of kinsmen, their benefit reckoned as the approaching of the congregation of kinsmen became auspicious; thus for others too who are endowed with friends, benefits become auspicious.

The Teacher, having brought this teaching of the Teaching, having said "Not only now, monks; in the past too Ānanda gave up his life for my sake," connected the Jātaka: "At that time the hunter was Channa, the king was Sāriputta, Sumukha was Ānanda, the ninety-six thousand swans were the Buddha's assembly, but the king of swans was myself."

The commentary on the Cūḷahaṃsa Jātaka is the first.

534.

"These swans depart" - this the Teacher spoke while dwelling at the Bamboo Grove, referring to the Venerable Ānanda's giving up of his life. The story is exactly the same as what was said below; but here the Teacher, bringing up the past, brought up this.

In the past, the queen-consort of the king of Bārāṇasī named Saṃyama was named Khemā. At that time the Bodhisatta, surrounded by ninety thousand swans, dwelt at Cittakūṭa. Then one day Queen Khemā, towards the break of dawn, saw a dream. Gold-coloured swans, having come, having sat down on the royal divan, spoke a talk on the Teaching with a sweet voice. While the queen was giving applause and listening to the Teaching, still unsatisfied with the hearing of the Teaching, the night became light. The swans, having spoken the Teaching, having gone out through the latticed window, departed. She, having risen up with force, having said "Seize the fleeing swans, seize them!" while stretching out her hand, awoke. Having heard her talk, the attendants laughed a little, saying "Where are the swans?" She, at that moment, having known the state of being a dream, thought - "I do not see what is not real; surely in this world there will be gold-coloured swans. If indeed I tell the king 'I wish to hear the Teaching of the golden swans,' having said 'Golden swans have never been seen by us before, and the talk of swans is indeed unreal,' he will become indifferent. But if it is said 'a longing,' he will search by whatever means; thus my wish will be fulfilled." She, having shown a pretence of illness, having given a signal to the attendants, lay down.

The king, seated on the royal throne, not seeing her at the time of seeing her, having asked "Where is Queen Khemā?" having heard "She is ill," having gone to her presence, having sat down in one part of the bed, stroking her back, asked "What is your illness?" "Sire, there is no other illness, but a longing has arisen in me." "If so, speak, queen; whatever you wish, that I shall quickly bring to you." "Great king, I wish to hear a talk on the Teaching from a single golden swan seated on the royal divan beneath the raised white parasol, having made offerings with scents, garlands and so on, while giving applause. If I obtain this, that is wholesome; if not, there is no life for me." Then the king, having consoled her saying "If it exists in the human world, you shall obtain it; do not worry," having come out from the royal bedchamber, consulted together with the ministers - "Hey, Queen Khemā says 'If I obtain the hearing of a talk on the Teaching of a golden swan, I shall live; if I do not obtain it, there is no life for me.' Are there indeed gold-coloured swans?" "Sire, they have never been seen nor heard of by us before." "But who would know?" "The brahmins, Sire." The king, having had the brahmins summoned, having shown them honour, asked - "Are there indeed, teachers, gold-coloured swans?" "Yes, great king, in our sacred texts it has come down that fish, crabs, turtles, deer, peacocks, and swans - these six animals are gold-coloured. Among them, the Dhataraṭṭha clan swans are wise, accomplished in knowledge. Thus together with humans, seven kinds are gold-coloured."

Having heard that, the king, delighted, having asked "Where indeed, teachers, do the Dhataraṭṭha swans dwell?" when it was said "We do not know, great king," having said "Then who would know?" when it was said "The hunters' sons," having assembled all the hunters in his own realm, asked - "Dear sirs, where do the gold-coloured Dhataraṭṭha clan swans dwell?" Then one hunter said "In the Himalayas, it is said, Sire, on Cittakūṭa mountain - so they say in our family lineage." "But do you know the means of catching them?" "I do not know, Sire." "Then who would know?" Brahmins. He, having had the wise brahmins summoned, having informed them of the existence of gold-coloured swans on Cittakūṭa mountain, asked "Do you indeed know the means of catching them?" "Great king, what is the use of going there and catching them? By a stratagem we shall bring them near the city and catch them." "But what is the stratagem?" "Great king, having had a lake named Khema, measuring three leagues, made not far from the city to the north, at a distance of about three leagues, having filled it with water, having planted various grains, having had it made covered with lotuses of five colours, having stationed one wise hunter, not allowing people to approach, have safety proclaimed by those stationed at the four corners. Having heard that, various birds will descend from the ten directions; those swans too, having heard by succession of the safe state of that lake, will come. Then, having had them bound with hair-snares, you should have them caught."

Having heard that, the king, having had a lake of the aforesaid kind made at the place indicated by them, having had a skilful hunter summoned, having had a thousand given to him, having consoled him saying "You, from now on, do not do your own work; I shall support your children and wife. You, being diligent, guarding the Khema lake, having made people withdraw, having had safety proclaimed at the four corners, should report to me whatever birds come and go. When the golden swans have come, you will receive great honour," entrusted the Khema lake to him. He, from then on, proceeded there in the very manner stated by the king, and because he guarded the Khema lake, the name "Khema the hunter" arose for him. And from then on, birds of various kinds descended, and by the successive proclamation "The lake is safe and fearless," various swans came. First the grass swans came; by their report the pale-yellow swans, by their report the swans the colour of red arsenic, by their report the white swans, by their report the pāka swans came. When they had come, Khemaka informed the king - "Sire, swans of five colours, having come, take their food at the lake. Because of the arrival of the pāka swans, the golden swans will come now in just a few days. Do not worry, Sire."

Having heard that, the king had the drum beaten in the city: "No one else should go there; whoever goes will suffer the cutting off of hands and feet and the plundering of his house." From then on no one went there. But not far from Cittakūṭa, in a golden cave, pāka swans dwelt; they too were of great power. The only distinction between them and the Dhataraṭṭha clan was their bodily colour. But the daughter of the pāka swan king was gold-coloured. He, considering her suitable for the Dhataraṭṭha great lord, having made her a wife for him, sent her. She was dear and agreeable to him, and for that very reason those two swan clans became intimate with each other.

Then one day the Bodhisatta's attendant swans asked the pāka swans - "Where do you take your food these days?" "We take our food at the Khema lake not far from Bārāṇasī. But where do you wander?" When it was said "At such and such a place," they praised the Khema lake: "Why do you not go to the Khema lake? For that lake is delightful, crowded with various birds, covered with lotuses of five colours, endowed with various grains and fruits, resounding with the humming of swarms of bees of various kinds, with a proclamation of safety constantly proclaimed at the four corners. No one is able to approach it, let alone cause any other danger. Such is that lake." They, having heard their words, told Sumukha: "Near Bārāṇasī, it is said, there is such a lake named Khema. The pāka swans, having gone there, take their food. You too inform the Dhataraṭṭha great lord; if he permits, we too, having gone there, might take our food." Sumukha informed the king. He thought - "People are full of deceit, of harsh counsel, clever in resources. There must be a reason for this. For so long a time this lake did not exist; now it must have been made for the purpose of catching us." He said to Sumukha - "Do not let going there please you. That lake was not made by them out of good nature; it was made for the very purpose of catching us. People are full of deceit, of harsh counsel, clever in resources. You should wander in your own feeding grounds."

The golden swans reported to Sumukha for the second time and for the third time "We wish to go to the Khema lake." He reported their wish to go there to the Great Being. Then the Great Being, thinking "Let not my relatives suffer on account of me; then let us go," surrounded by ninety thousand swans, having gone there, having taken food, having played the swan-sport, returned to Cittakūṭa itself. Khemaka, having gone at the time when they had roamed for food and departed, reported the fact of their arrival to the king. The king, with a gladdened mind, having said "My dear Khemaka, make an effort to catch one or two swans; I shall give you great fame," having given expenses, dismissed him. He, having gone there, having sat down in the jar-cage, investigated the feeding place of the swans. Bodhisattas are ones who move about without greed; therefore the Great Being, beginning from the place where he had descended, went along eating rice successively. The rest went about eating here and there.

Then the hunter's son, having thought "This swan moves about without greed; it is fitting to catch this one," on the following day, when the swans had not yet descended into the lake, having sat in the jar-cage, having gone to that place, having concealed himself in the cage not far away, looking through a hole, remained. At that moment the Great Being, attended by ninety thousand swans, having descended at the very place where he had descended yesterday, having sat down within the boundary, eating rice, set out. The hunter, looking through the hole in the cage, having seen his body endowed with the splendour of beauty, thought "This swan has a body the size of a cart-hub, golden-coloured, encircled on the neck by three red streaks, three streaks having descended from the throat and gone through the middle of the breast, three having pierced through the hind part and gone, he outshines like a mass of gold placed on a thread-frame of red woollen blanket; this one must be their king; I shall catch this one alone." The swan king too, having roamed for much food, having played the water-sport, surrounded by the flock of swans, went to Cittakūṭa itself. In this very manner he took food for five days. On the sixth day Khemaka, having twisted a strong great rope made of black horse-tail hair, having made a snare on a stick, having known as true "Tomorrow the swan king will descend in this spot," laid the stick-snare under the water.

On the following day the swan king, while descending, descended even while placing his foot in the snare. Then the snare, as if pulling with an iron plate, having bound his foot, seized it. He, thinking "I shall break it," having generated force, pulled and brought it down. On the first occasion the golden-coloured hide was cut, on the second occasion the blanket-coloured flesh was cut, on the third occasion the sinew was cut, but on the fourth occasion, thinking "The feet would be cut off, but for a king the state of having lost a limb is unsuitable," he made no effort, and intense feelings of pain arose. He thought - "If I cry the cry of the trapped, my relatives, having become frightened, without taking food, fleeing while hungry, through weakness will fall into the ocean." He, having endured the pain, having managed the power of the snare, as if eating rice, having wandered as much as they wished for them, at the time of playing the swan-sport, cried the cry of the trapped with a loud voice. Having heard that, the swans, frightened by the fear of death, in groups, facing towards Cittakūṭa, departed in the former manner itself.

Sumukha too, having thought and searched in the very manner stated above, not seeing the Great Being in all three sections, thinking "Surely this danger has arisen for him," having turned back and come, having seen the Great Being bound by the snare, smeared with blood, afflicted with pain, lying on the surface of the mud, saying "Do not fear, great king; I, having given up my own life, shall free you," having descended, consoling the Great Being, sat down on the surface of the mud. The Great Being, by way of investigation, thinking "When ninety thousand swans, having abandoned me, are fleeing, this Sumukha alone has come; will he, when the hunter's son has come, abandon me and flee, or not?" smeared with blood, while hanging on the snare-stick itself, spoke three verses -

89.

90.

91.

89-91. Therein, "driven by fear" means stirred by fear, afflicted by fear, shaken by fear. In the third term, both "harī" and "hema" are names for gold itself. And he is golden-coloured because of his golden skin; therefore he addresses him thus. "Fair-faced one" means one with a beautiful face. "Without looking back" means your relatives, not looking back at me, having become without attachment. "Depart" means fly up indeed. "Do not neglect your effort for freedom from trouble" means do not neglect your energy for the state of freedom from suffering to be attained having gone from here.

Having heard that, Sumukha, having thought "This king of swans does not know my disposition of a dear friend; he considers me a friend who speaks what is not pleasant; I shall show him my affection," spoke four verses -

92.

93.

94.

95.

92-95. Therein, "not I" means I, great king, even when touched by bodily and mental suffering, do not give him up. "Connected with the ignoble" means connected with the ignoble nature of what is to be done by shameless betrayers of friends. "In the deed" means in the deed of departing having abandoned him. "A fellow youngster" means an equal youngster; the meaning is a youngster who, having taken conception on the very same day, having broken through the egg shell on the same day, grew up together. "I am a friend" means I am your dear companion, equal to your right eye. "In your own mind" means I, established in your own mind, function under your control; when you live, I live; when you do not live, I do not live - this is the meaning. "Saṃcitte" is also a reading; the meaning is I am settled in your mind, well established. "Known" means recognised among all the swans. "Will boast" means when asked "Where is the king of swans?" what shall I say? "What shall I say to them" means what shall I say to the flock of swans asking about your news?

When Sumukha had thus roared the lion's roar with four verses, the Great Being, making known his virtues, said -

96.

97.

96-97. Therein, "this is the nature" means this is the intrinsic nature of the wise of old. "Master and friend, me" means master and companion and me. "Fear" means terror of the mind does not arise in me; I am as if standing amidst the flock of swans on Cittakūṭa mountain. "For me" means you will obtain my life.

While they were thus still speaking, the hunter's son, standing at the edge of the lake, having seen the swans fleeing in three groups, thinking "What indeed?" looking at the snare-place, having seen the Bodhisatta hanging on the snare-stick, with pleasure arisen, having firmly tied his loin-cloth, having taken his club, descending like a fire at the end of a cosmic cycle, treading on the mud with his heels, having gone head-first, approached with speed those falling before him. Making known that meaning, the Teacher said -

98.

99.

100.

98-100. Therein, "of noble conduct" means of those practising noble good conduct. "Exceedingly" means firmly, powerfully. "Greatly encouraged" means speaking the word "do not fear" that came in the following verse, he greatly encouraged, he uttered a great sound. "Stood" means having given up his life, thinking "If the hunter will strike the king, I shall receive the blow," he stood in front. "Reassuring" means giving trust, consoling. "Distressed" means reassuring the distressed, frightened king with this word "do not fear." "Such as you" means those like you, accomplished in knowledge and energy. "Exertion" means the exertion of knowledge and energy. "Proper" means befitting. "Connected with principle" means based upon reason. "By that endeavour" means by that pure exertion employed by me. "You will be freed" means you will be released.

Thus Sumukha, having consoled the Great Being, having gone to the presence of the hunter's son, uttering sweet human speech, having asked "My dear, what is your name?" when it was said "O golden-coloured swan king, I am named Khemaka," he said: "My dear Khemaka, do not think 'Some swan or other has been caught in the hair-snare laid by me.' The foremost of ninety thousand swans, Dhataraṭṭha the king of swans, has been caught in your snare - accomplished in knowledge, morality and good conduct, standing on the side of kindness. It is not proper to kill him. I shall do what is to be done by him for you. This one too is golden-coloured, and I am likewise. I shall give up my own life for his sake. If you wish to take his feathers, take my feathers. Or if you wish to take any one of skin, flesh, sinews or bones, take from my body alone. If you wish to make him a pet swan, make me instead. If you wish to produce wealth by selling him alive, sell me alive and produce wealth. Do not kill this king of swans endowed with virtues beginning with knowledge. For if you kill him, you will not be freed from hell and so on." Having thus threatened him with the fear of hell and so on, having caused him to accept his sweet talk, having gone again to the presence of the Bodhisatta, he stood there consoling him. The hunter, having heard his talk, thinking "This one, being an animal, performs such a duty of friendship impossible to be done even by humans; even humans are unable to stand firm in the duty of friendship thus. Oh, this one is accomplished in knowledge, a sweet speaker, righteous!" - having made his entire body filled with joy and pleasure, with hair bristling, having thrown down his stick, having placed joined palms upon his head, as if venerating the sun, praising the virtues of Sumukha, he stood there. Making known that meaning, the Teacher said -

101.

102.

103.

101-103. Therein, "offered salutation with joined palms to him" means he offered the salutation with joined palms to him; by the verse beginning with "no" he offers praise to him. Therein, "human" means human speech. "Noble" means beautiful, faultless. "Uttering" means giving up. This is what is meant - My dear, you, being a bird, today speaking human speech together with me, saying what is faultless, uttering human speech, have been seen by me in person; but before this, this wonder has neither been heard nor seen by me. "Why indeed do you protect" means that which you attend upon, what indeed is this one to you.

Thus asked by the hunter with a gladdened mind, Sumukha, having thought "This one has become soft; now, for even greater softness, I shall show him my virtue," said -

104.

105.

104-105. Therein, "I am not able" means I am not capable. "For the great flock" means for the great flock of swans. "May he not alone" means when a servant like me exists, may he not alone go to disaster. "So be it" means just as I say, so it is. "Samma" means friend. "This is my husband, around him I delight" means this is my husband, I delight around him, I delight near him, I do not feel discontent.

The hunter, having heard that sweet talk of his based upon the Teaching, having attained pleasure, with hair bristling, having thought "If I kill this king of swans endowed with virtues beginning with morality, I shall not be freed from the four realms of misery; let the king do whatever he wishes with me; I shall make this one a gift for Sumukha and release him," spoke a verse -

106.

Therein, "you practise the noble conduct" means you are endowed with the duty of those noble by conduct, which is reckoned as the protection of the principle of friendship. "You who honour the almsfood" means you venerate the almsfood obtained from your husband as the position of general. "May you both go" means may even the two people, gladdening the tearful-faced congregation of kinsmen, go as they please.

Having said thus, the hunter, with a tender mind, having approached the Great Being, having bent down his stick, having caused him to sit down on the surface of the mud, having released him from the snare-stick, having lifted him up, having brought him out from the lake, having caused him to sit down on the surface of young dabba grass, having gently released the snare bound to his foot, having aroused strong affection in the Great Being, with a mind of friendliness, having taken water, having washed the blood, rubbed him again and again; then, through the power of his friendliness, vein joined with vein, flesh with flesh, hide with hide, the foot became normal, showing no difference from the other. The Bodhisatta, having attained happiness, sat down in his natural state. Sumukha, having seen the king's state of happiness in dependence on himself, with pleasure arisen, thought - "A great service has been done for us by this one; no service whatsoever has been done by us for him. If he caught us for the sake of kings, royal ministers, and chief ministers, having led us to their presence, he will obtain much wealth. If he caught us for his own sake, having sold us, he will certainly obtain wealth. Let me ask him." Then, wishing to render him a service, questioning him, he said -

107.

108.

107-108. Therein, "if" means my dear hunter, if by you, by your own effort, for your own benefit, a snare has been laid down for swans and also for the remaining birds. "Being without power" means being without power, in releasing us, by whom you have been commanded, taking what belongs to him, you would commit theft.

Having heard that, the hunter, having said "I did not catch you for my own benefit, but I was caused to catch you by restraint of the king of Bārāṇasī," reported all the news, beginning from the time the queen saw the dream up to the king having heard of their arrival, having said "My dear Khemaka, make an effort to catch one or two swans; I shall give you great fame," having given expenses, and having been dismissed. Having heard that, Sumukha, having thought "A difficult deed has been done by this hunter who, not counting his own life, is releasing us. If we go from here to Cittakūṭa, neither will the power of wisdom of King Dhataraṭṭha, nor my disposition of a friend become well-known, nor will the hunter's son obtain great fame, nor will the king become established in the five precepts, nor will the queen's wish reach its summit," having said "My dear, that being so, you are not permitted to release us; show us to the king; he will do with us according to his pleasure" - making known this meaning, he spoke a verse -

109.

Therein, "to that very one" means lead them to his very presence. "There" means in that king's residence. "According to his understanding" means according to his intention, according to his pleasure.

Having heard that, the hunter said "Do not let seeing the king be pleasing to you, venerable sirs; kings are indeed frightening; they might either make you pet swans or kill you." Then Sumukha said to him "My dear hunter, do not worry about us; I generated gentleness in such a hard one by a talk on the Teaching; shall I not generate it in a king? For kings are wise, knowers of what is well spoken and ill spoken. Quickly lead us to the king's presence; and when leading, do not lead us in bonds, but having caused us to sit in flower cages, lead us. When making the flower cages, make a large one covered with white lotuses for Dhataraṭṭha, and a small one covered with red lotuses for me; and having placed Dhataraṭṭha in front and me behind at a lower level, having taken us, quickly lead us and show us to the king." He, having heard his word, with pleasure arisen thinking "Sumukha, having seen the king, will wish to give me great fame," having made cages with soft creepers, having covered them with lotuses, having taken them in the very manner stated, departed. Making known that meaning, the Teacher said -

110.

111.

110-111. Therein, "placed" means put down, set in place. "Of radiant beauty" means of beauty accomplished with radiance.

Thus, at the time of the hunter's departing having taken them, Dhataraṭṭha, having remembered the daughter of the resultant swan king, his own wife, having addressed Sumukha, lamented under the power of defilements. Making known that meaning, the Teacher said -

112.

113.

112-113. Therein, "I fear" means I fear death. "For Sāmā" means for the golden-coloured one. "With beautiful thighs" means with thighs endowed with auspicious characteristics. "Having learned of the murder" means having known the murder, having become one with the perception "My dear husband has been killed." "Will kill herself" means she will die, thinking "What is the use of life for me when my dear husband is dead?" "Pākahaṃsā" means the daughter of the Pākahaṃsa king. "Suhemā" means one so named. "Hemasuttacā" means one whose skin is beautiful like gold. "Will grieve" means just as when a husband has died having descended into the ocean known as the salt-pan, a heron, a little bird, wretched, weeps, so surely she will weep.

Having heard that, Sumukha, having thought "This king of swans, who is fit to exhort others, laments under the power of defilements in dependence on a woman; it has become like the time of a fire for water, and like the time for eating the fields having risen over the fence; what if I, by my own power, having made known the fault in womankind, should convince him" - spoke a verse -

114.

115.

116.

117.

118.

114-118. Therein, "great" means being great. "Of the world" means of the world of swans. "Immeasurable" means unable to be measured by virtues. "Having many followers" means a leader of a group endowed with a great group. "Over one woman" means he spoke thus with the intention: that such a venerable one should bewail one woman, this bewailing is not like that of the wise; therefore today I consider you a fool.

"Takes up" means grasps. "The good and the bad" means the beautiful and the ugly. "Unripe and ripe" means both unripe and ripe. "Greedy" means greedy for flavour. This is what is meant - Great king, just as the wind, having struck lotus ponds and so on, takes up fragrance, and having struck rubbish heaps and so on, takes up bad odour - thus it takes up both good and bad odour; and just as a foolish boy, seated beneath mango and rose-apple trees, having stretched out his hand, having taken each fallen fruit, both unripe and ripe, eats them; and just as a blind man greedy for flavour, when food is brought, takes up whatever food, whether with flies or free from flies; so women, under the power of defilements, take and associate with the wealthy and the poor, the high-born and the low-born, the handsome and the ugly. For what reason do you lament over such women of bad character, great king?

"In matters" means in what is proper and improper. "Dull" means utterly foolish. "You appear to me" means you attend upon me. "The course of time" means having reached such a time of death, you do not know, Sire, "At this time this should be done, this should not be done, this should be said, this should not be said." "Half-mad" means having become, I think, half-mad. "You utter" means just as a man, having drunk liquor, not excessively intoxicated, talks whatever nonsense, so you talk nonsense - this is the meaning. "Better" means excellent, the highest.

In the passage beginning with "Deceit and," Sire, these women are deceit in the sense of deception, mirage in the sense of being ungraspable, sorrow because of being a condition for sorrow and so on, diseases, manifold misfortunes, harsh through the very state of obstinacy caused by wrath and so on. For in dependence on them, they are bondage because of binding with fetters and so on; women are indeed Death by way of dwelling in the cave of the body, Sire. The meaning here should be illustrated by the discourse: "With sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures, kings, having seized a thief."

Then Dhataraṭṭha, through the state of having a mind bound to womankind, explaining "You do not know the virtues of womankind; only the wise know this; they should not be blamed," said -

119.

120.

121.

122.

123.

124.

125.

119-125. Therein, "that" means that which is the subject matter reckoned as womankind, known by those wise in wisdom, obvious to them alone, not to the foolish. "Of great fortune" means of great virtue, of great benefit. "Arose" means the meaning is they were first born, because of the female characteristic having first become manifest at the time of the first cosmic cycle. "In them" means Sumukha, in those women bodily and verbal play is directed, laid down, placed, and delight in the types of sensual pleasure is established. "Seeds" means the seeds of Buddhas, Individually Enlightened Ones, noble disciples, universal monarchs and so on grow in them. "That is" means all those beings whatsoever. "Are born" explains that all are nurtured in their very wombs. "Would become disenchanted" means would become weary. "Having touched life with his hands" means having approached their lives even with one's own hands, even while giving up one's own life, having obtained them, who would become disenchanted - this is the meaning.

"No other" means no other, Sumukha; when I, seated on the plateau of Cittakūṭa in the midst of the flock of swans, not seeing you, said "Where indeed is Sumukha?" they say "He, having taken a woman, is experiencing the highest delight in the golden cave." Thus you yourself engage in matters concerning women, you are devoted and engaged, and no other - this is the meaning. "For you today" means for you today, when the fear of death has arisen, frightened by this fear of death, methinks, this subtle wisdom in seeing the faults of womankind arises - with this intention he spoke thus.

"Everyone indeed" means whoever indeed. "Having reached doubt" means having reached danger of life. "Timid one" means even being timid, one endures fear. "Those in great positions" means but those who are wise and stand in great positions, those great ones, they engage in, strive at, and endeavour in matters difficult to engage in; therefore, encouraging him saying "Do not fear, be wise," he spoke thus. "Misfortune" means this hero wards off the misfortune that has come to the master; for this purpose they desire a valiant counsellor. "Protection of oneself" means the intention is that he is also able to make protection of oneself.

"Cut up" means they cut. This is what is meant - My dear Sumukha, you were placed by me in the position next to myself; therefore, act in such a way that today the king's cooks did not cut us up for the sake of meat; for such is the beauty of our wings. "May it kill you" means this beauty, just as a fruit born in dependence on a bamboo kills the bamboo itself, so may it not kill you; he spoke thus with the intention: may it not kill both you and me.

"Though released" means although released and dismissed together with me by the hunter's son saying "Go comfortably to Cittakūṭa mountain," he did not wish to fly away. "By himself" means wishing to see the king, he himself approached bondage; thus this fear of ours has come in dependence on him. "He too today" means he too today has reached danger of life. "Grasp the meaning, not the face" means now grasp the reason for our release, strive so that we may be freed; saying "Like the wind takes up odour" and so on, do not stretch out your mouth for the purpose of censuring women.

Thus the Great Being, having praised womankind, having rendered Sumukha bewildered, having known his state of displeasure, now encouraging him, spoke a verse -

126.

Therein, "so" means my dear Sumukha, so you. "That exertion" means that which you formerly said "I shall apply exertion, proper and connected with the Teaching," apply that now. "By your pure effort" means by that pure exertion of yours. "Pariyodātenā" is also a reading; the meaning is "by protection"; the intention is: by the protection belonging to you, because it was done by you, seek my life.

Then Sumukha, having thought "This one, exceedingly frightened by the fear of death, does not know the power of my knowledge; having seen the king, having obtained a little conversation, I shall know; let me not reassure him yet," spoke a verse -

127.

Therein, "from the snare" means from the snare of suffering.

Thus, while they were speaking in the language of birds, the hunter's son understood nothing, but merely taking them on a carrying pole, he entered Bārāṇasī. Being followed by the great multitude with joined palms arisen from wonder and amazement, he, having reached the king's gate, had the fact of his arrival announced to the king. Making known that meaning, the Teacher said -

128.

Therein, "announce me" means announce me to the king thus: "Khemaka has come." "Dhataraṭṭha has come" means announce: "This Dhataraṭṭha has come."

The doorkeeper, having gone, announced. The king, with pleasure arisen, having said "Let him come quickly," surrounded by a company of ministers, seated on the royal divan beneath the raised white parasol, having seen Khemaka who had taken the swan-pole and ascended the great terrace, having looked at the golden-coloured swans, thinking "My wish is fulfilled," commanded the ministers regarding the duty to be done for him. Making known that meaning, the Teacher said -

129.

130.

129-130. Therein, "resembling merit" means similar to one's own merit. "Esteemed for their marks" means considered the best, well-known. "Khalu" is an indeclinable particle; its connection is with the preceding term as "having indeed seen them." "Give" and so on the king said, showing the sign of his confidence. Therein, "able to do as he wishes with unwrought gold" means let there be the doing of his wish with unwrought gold. "However much" means however much he wishes, that much unwrought gold give to him - this is the meaning.

Having thus shown the sign of his confidence, uplifted with joy and pleasure, he said "Go, having adorned him, bring him." Then the ministers, having brought him down from the king's abode, having had his hair and beard trimmed, bathed and anointed, adorned with all ornaments, showed him to the king. Then the king gave him great fame, namely twelve villages yielding a hundred thousand a year, a chariot yoked with thoroughbreds, and a decorated great house. He, having obtained great fame, in order to make known his own deed, said "Not just any swan has been brought by me for you, Sire; but this one is the king of ninety thousand swans, named Dhataraṭṭha, and this one is the general, named Sumukha." Then the king asked him "How, my dear, were these seized by you?" Making known that meaning, the Teacher said -

131.

132.

131-132. Therein, "pleased state" means the state of being pleased, the attainment of pleasure. "If this" means, my dear Khemaka, if this pond of ours remains full of ninety thousand swans. "How did he approach him gone amidst the beautiful ones" means this being so, you, gone amidst those beautiful, dear to behold swans, this one strewn over by the congregations of kinsmen. "The foremost one" means neither middling nor youngest, the highest king of swans - how did the one with snare in hand approach, how did he seize?

He, speaking to him, said -

133.

134.

133-134. Therein, "adanāni" means ādānāni; the meaning is "the places for obtaining food"; or this itself is the reading. "Upāsato" means of one who is approaching. "Pada" means a footprint stepped upon in the feeding ground. "Ghaṭassito" means having been dependent on the jar-cage. "Athassā" means then on the sixth day I saw the footprint of this one wandering in search of food. "Evaṃ tan" means "thus I caught that bird" - he related the entire method of capture.

Having heard that, the king, having thought "This one, even when standing at the door and reporting, reported only the arrival of the Dhataraṭṭha; now too he says 'I caught this one alone'; what indeed is the reason here?" spoke a verse -

135.

Therein, "confused" means deranged. "Or what indeed do you seek" means or what indeed do you think - he asks whether, having taken the one, you think of wishing to give it to another.

Thereupon the huntsman, making it evident, said "My mind is not deranged, Sire, nor do I wish to give the one to another; but however, in the snare laid by me, only one was caught" -

136.

137.

136-137. Therein, "red" means of red colour. "Streaks" means stripes. "Pressing against the chest" means having struck against the chest. This is what is meant - Great king, he whose three red stripes, comparable to red gold, having encircled the neck, stand having struck against the chest, he alone approached my bond. "Resplendent" means pure, endowed with radiance. "Afflicted" means he stood by the sick and suffering one.

Then, having known the state of Dhataraṭṭha's being bound, having turned back, having consoled him, and at the time of my arrival having gone out to meet me, right there in the air having made a sweet friendly welcome together with me, speaking of the virtues of Dhataraṭṭha in human speech, he stood; having softened my heart, he again stood before this very one. Then I, Sire, having heard the well-spoken word of Sumukha, with a gladdened mind, released Dhataraṭṭha. Thus the release of Dhataraṭṭha from the snare, and the taking of these swans and my coming here, were done by Sumukha himself. Thus he spoke the praise of Sumukha's virtues. Having heard that, the king became desirous of hearing a religious talk from Sumukha. Even while he was showing honour to the hunter's son, the sun set, lamps were lit, many warriors and others assembled, and Queen Khemā too, surrounded by various dancers, sat down on the right side of the king. At that moment the king, wishing to have Sumukha speak, spoke a verse -

138.

Therein, "with jaw clenched" means you are indeed a sweet speaker, then why do you now stand having covered your face. "Adu" means "is it that." "Frightened by fear" means having been frightened by the fear of timidity before the assembly.

Having heard that, Sumukha, showing his fearless disposition, spoke a verse -

139.

Therein, "such" means but rather, when such a matter has arisen, "I shall speak a word" - I am seated looking for an opportunity to speak - this is the meaning.

Having heard that, the king, wishing to draw out his talk, making mockery, said -

140.

141.

140-141. Therein, "retinue" means I do not see your assembly standing surrounding you with weapons in hand for the purpose of protection. In "nāssā," "assā" is merely a particle. "Leather" means a leather shield for protection against arrows. "Armour" means armour is said to be a pot-shard and so on. It explains that not even those with pot-shards in hand are near you. "Armoured" means clad in leather armour. "Nor gold" means that gold too, in dependence on which you do not fear, I do not see of yours.

When the king thus said "What is the reason for your fearlessness?" explaining that, he said -

142.

143.

144.

142-144. Therein, "with an escort" means with a retinue of protection. "Need" means I have no function with this. Why? Because by a pathless way, by a road without a path for those like you, having made a path, we travel, we who move through the sky. "We are wise through you" means we have heard you called wise; for that very reason, desiring to hear the Teaching from our presence, it seems you had us seized. "And if in truth" means but if you were established in truth, we would speak meaningful speech based upon reason. "Of one who is false" means what will a well-spoken word do for you who are devoid of verbal truth, like a toothpick for a bald man?

Having heard that, the king said "Why do you call me a liar and ignoble? What has been done by me?" Then Sumukha, having said to him "If so, great king, listen," said -

145.

146.

147.

148.

145-148. Therein, "taṃ" means you. "Khema" means the pond of that name. "Proclaimed" means having stood at the four corners and caused to be announced. "In ten ways" means in these directions standing in ten ways, safety was proclaimed by you. "Having plunged" means from those who had come having plunged in. "Abundant food" means abundant food such as lotus flowers, rice, and so on. "Having heard this" means having heard this safety from those who had come having plunged into that pond, we have come to your presence, near you, to the pond made by you - this is the meaning. "Those we" means those we are bound by your snare. "Having put in front" means having placed in front. "Desire and greed" means evil greed reckoned as desire. "Both connections" means conception in both the heavenly world and the human world. A person walking about having placed these evil qualities in front, having transgressed conception in a fortunate world, is reborn in disagreeable hell.

Thus he put the king to shame right in the midst of the assembly. Then the king, making known "I, Sumukha, did not have you seized wishing to eat your meat after killing you, but having heard of your state of wisdom, I had you seized wishing to hear well-spoken words," said -

149.

150.

149-150. Therein, "we do not offend" means one who kills offends; we do not kill. "Nor out of greed did I seize you" means having wished to eat meat, it was not out of greed that I seized you. "Wise, meaning" means "wise" is what has been heard, is the meaning. "A thinker of meaning" means a thinker of concealed meanings. "Meaningful" means based upon reason. "Thus" means for that reason. "Spoken" means having been spoken by me. "Sumukha, I seized you" - "Sumukha" is a form of address; the syllable "ma" serves as a word-connector. "Seized" means he took you to teach the Teaching.

Having heard that, Sumukha, having said "What you have done is inappropriate for one wishing to hear well-spoken words, great king," said -

151.

152.

153.

154.

155.

156.

151-156. Therein, "when brought near" means when brought near to the proximity of death. "The course of time" means having reached the turn of the time of death, we shall not speak. For people do not hear the Teaching by having bound a Teaching-preacher and threatened him with the fear of death; what you have done is inappropriate. "By the deer" means by a well-trained decoy deer. "Kills" means strikes. "By the bird" means by a decoy bird. "By the renowned" means by a lotus lake renowned as secure and fearless, similar to a decoy deer and bird. "The learned" means a Teaching-preacher heard of thus: "wise, a varied speaker." "Would buy" means whoever, thinking "I shall listen to the Teaching," would buy, would harm, would obstruct by binding with a snare. "Than that" means what else more ignoble is there beyond their action?

"Cries nobly" means he speaks noble speech, beautiful speech with his mouth. "Leaning on ignoble qualities" means leaning on ignoble qualities by his action. "Both" means from both the world of the gods and the human world. "Here indeed" means one of such a nature, whether arisen here or arisen in the hereafter, having fallen from the two fortunate worlds, is reborn in hell only. "Having reached danger" means even having reached suffering that brings danger to life, one should not become weary. "Should restrain the openings" means one should restrain and close one's own holes and doors. "The seniors" means the wise ones senior in virtue. "Have passed beyond" means have passed beyond this human world. "The course of time" means having reached the course of the time of death. "Thus they" means thus these. "This" means this word spoken by me, based upon meaning. "The Teaching" means both the traditional teaching and the teaching of good conduct.

Having heard that, the king said -

157.

158.

159.

157-159. Therein, "water" means washing of the feet. "Foot-ointment" means ointment for the feet. "Happy" means when there is happiness.

Having heard the king's word, having brought seats for them, having washed the feet of those seated there with scented water, they anointed them with oil medicated a hundred times. Making known that meaning, the Teacher said -

160.

161.

162.

160-162. Therein, "polished" means completed in workmanship. "Spread with Kāsi cloth" means spread over with Kāsi cloth. "Stool" means contracted in the middle. "Bordered with tiger skin" means bordered with tiger hide; a chair sat upon by the queen-consort on a festive day. "With golden dishes" means with golden vessels. "Many" means many people. "Kāsi people" means inhabitants of the Kāsi country. "Brought offerings" means offered. "Sent by the chief king" means food of various excellent flavours, surrounded by golden bowls weighing eight hundred palas, sent by the King of Kāsi as a present for the king of swans.

When that was thus brought, the King of Kāsi himself, having taken a golden bowl, offered it to them for the purpose of hospitality. They ate honey-parched corn from it and drank honey-water. Then the Great Being, having seen the king's offering and confidence, exchanged friendly greetings. Making known that meaning, the Teacher said -

163.

164.

165.

166.

167.

168.

169.

170.

171.

172.

173.

174.

175.

176.

177.

178.

179.

163-179. Therein, "having seen" means having seen that abundant excellent beverage and food. "Sent" means having had it brought and offered. "Duties of warriors" means the duties of hospitality in primary matters. "He then asked without delay" means at that time he asked in succession "Is it that you are well, sir?" Now those six verses are of the meaning already stated below. "Without oppression" means he asks whether you do not oppress the inhabitants of the country like sugar-cane in a mill. "Without danger from any quarter" means free from danger from any quarter. "You instruct righteously and impartially" means do you instruct your country righteously and impartially? "The good" means good persons endowed with virtues beginning with morality. "Having rejected" means having thrown away. "Do you not consider the future to be long" means he asks whether you do not consider your own future continuance of life as "long," whether you know the limited nature of the life principle. "Intoxicating" means objects such as material form and so on that are worthy of intoxication. "Do you not fear" means you do not fear. This is what is meant - are you not intoxicated by the types of sensual pleasure such as material form and so on, and being diligent, because of having done wholesome deeds such as giving and so on, do you not fear the world beyond?

"In the ten" means in the ten duties of a king. Among giving and so on: volition with ten bases is giving, the five precepts and the ten precepts are morality, the relinquishment of things to be given is relinquishment, uprightness is rectitude, softness is gentleness, the Observance practice is austere asceticism, the preliminary part of friendliness is non-wrath, the preliminary part of compassion is non-violence, endurance is patience, non-opposition is non-obstruction. "Without thinking" means without considering this achievement of virtues of mine. "Fault of disposition" means fault of mind. "Without knowing" means not having known. For there is indeed no fault of mind in us; that which he should know, not having known that very thing, he uttered a harsh, hard word. "Unwisely" means by an improper method. "Which in us" means he speaks of faults which are not found in us. "Not this" means therefore this statement of his is not like that of the wise; therefore he does not appear to me as a wise person.

Having heard that, Sumukha, having thought "A king accomplished in virtues has been disparaged by me; he is angry with me; I shall ask his forgiveness," said -

180.

181.

180-181. Therein, "transgression" means stumbling. "In haste" means I, speaking this talk, spoke with speed, suddenly. "Suffering" means mental pain was extensive for me; therefore, what was said by me through the power of wrath, forgive me that, great king. "Of sons" means you are like a father to our sons. "Like the earth" means just as the earth is the support of living beings, so you are our support. "Of those afflicted" means forgive those overwhelmed by fault and offence - this he said having descended from his seat and having made a salutation with joined palms with his wings.

Then the king, having embraced him, having taken him, having caused him to sit on a golden chair, accepting the confession of transgression, said -

182.

Therein, "we give thanks" means we forgive this fault of yours. "That" means because you do not conceal your own nature of what is concealed in the mind. "Barrenness" means mental barrenness, a mental stump.

And having said this, the king, having become confident in the Great Being's talk on the Teaching and in Sumukha's uprightness, handing over his own sovereignty to both of them, thinking "One who is confident should indeed make an expression of confidence," said -

183.

184.

183-184. Therein, "pearls" means pearls both pierced and unpierced. "Jewels" means articles of gems. "And conch-shell pearls" means the jewel of a right-spiralling conch and the jewel of pearls round as myrobalan fruits. "Cloth" means fine Kāsi cloths. "Cheetah hide" means the skin of a cheetah. "Copper and iron" means copper and black iron. "Lordship" means the kingdom in the city of Bārāṇasī, which was twelve yojanas in extent, together with the golden garland and the white parasol.

And having said thus, he honoured them both with the white parasol and made them accept the kingdom. Then the Great Being, conversing with the king, said -

185.

186.

185-186. Therein, "in the teachings" means in the teachings of the ten courses of wholesome action. "Teacher" means you are more experienced than us, therefore you are our teacher; moreover, because of having spoken of the ten duties of a king, having shown the fault of Sumukha, and because of having accepted the transgression, you are indeed our teacher; therefore even now, by training us in good conduct, be our teacher - thus he said. "We might see, O tamer of enemies" means we might see, O tamer of enemies.

He permitted their departure, and while the Bodhisatta was still teaching the Teaching, dawn arose. Making known that meaning, the Teacher said -

187.

Therein, "in what way" means whatever matter should be considered and discussed together with them, having considered and discussed all that; this is the meaning. "Gave permission" means he gave permission saying "Go."

Thus permitted by him, the Bodhisatta, having exhorted the king "Being diligent, exercise kingship righteously," established him in the five precepts. The king, having offered them honey-parched corn and honey-water in golden vessels, when the meal was finished, having venerated them with scents, garlands, and so on, himself lifted up the Bodhisatta with a golden casket; Queen Khemā lifted up Sumukha. Then, having opened the lattice window, at the time of sunrise, they sent them off saying "Go, masters." Making known that meaning, the Teacher said -

188.

Therein, "plunged into" means they sprang forward into the sky.

Among them, the Great Being, having flown up from the golden casket, having stood in the sky, having consoled the king saying "Do not worry, great king, be heedful and conduct yourself according to our exhortation," having taken Sumukha, went to Cittakūṭa itself. Those ninety thousand swans too, having come out from the golden cave, seated at the foot of the mountain, having seen them approaching, having gone out to meet them, surrounded them. They, surrounded by the group of relatives, entered the plateau of Cittakūṭa. Making known that meaning, the Teacher said -

189.

190.

189-190. Having thus surrounded him, those swans asked "How were you released, great king?" The Great Being related the state of being released in dependence on Sumukha, and the deed done by the Saṃyama king and the hunter's son. Having heard that, the satisfied groups of swans said "May the general Sumukha, and the king, and the hunter's son be happy, free from suffering, and live long!" Making known that meaning, the Teacher said -

191.

That is a matter already stated in the Cūḷahaṃsa Jātaka.

The Teacher, having brought this teaching of the Teaching, having said "Not only now, monks; in the past too Ānanda gave up his own life for my sake," connected the Jātaka: "At that time the hunter's son was Channa, Queen Khemā was the nun Khemā, the king was Sāriputta, Sumukha was Ānanda, the rest of the assembly was the Buddha's assembly, but the Dhataraṭṭha swan king was myself."

The commentary on the Mahāhaṃsa Jātaka is the second.

535.

"I neither buy nor sell" - this the Teacher spoke while dwelling at Jeta's Grove, referring to a certain monk with a disposition towards giving. He, it is said, having been a certain son of good family in Sāvatthī, having heard the Teacher's talk on the Teaching, with a gladdened mind, having gone forth, was one who fulfilled the moral precepts, endowed with the qualities of the ascetic practices, with a mind of friendliness occurring towards his fellows in the holy life, diligent three times a day in the attendance upon the Buddha, the Teaching, and the Community, accomplished in good conduct, and with a disposition towards giving. One who fulfilled the principles of cordiality, even when he had become without food while recipients were present, he gave what he himself had received; therefore his state of being disposed towards giving and delighting in giving became well-known in the community of monks. Then one day the monks raised up a discussion in the Teaching hall: "Friends, the monk named so-and-so, disposed towards giving, delighting in giving, having cut off greed, gives even a mere handful of drinking water that he himself has received to his fellows in the holy life; his disposition is just like that of a Bodhisatta." The Teacher, having heard that discussion with the divine ear element, having come out from the Perfumed Chamber and having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "This monk, monks, was formerly habitually not giving, stingy; he would not give even a drop of oil on the tip of a blade of grass; then I, having tamed him, having rendered him free from agitation, having praised the fruit of giving, established him in giving; he accepted a boon in my presence saying 'Having received even a mere handful of water, I shall not drink without giving'; by the fruit of that he has become disposed towards giving and delighting in giving," being requested by them, brought up the past.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, a certain householder was rich, possessing wealth of eighty million. Then the king gave him the position of millionaire. He, being honoured by the king, honoured by the citizens and the country folk, one day, having surveyed his own success, thought: "This fame was obtained by me in past existences indeed not by one who was sleeping, not by one committing bodily misconduct and so on, but was obtained by fulfilling good conduct; in the future too it is fitting for me to make a support for myself." He, having gone to the king's presence, having said "Sire, in my house there is wealth of eighty million; take it," when it was said "I have no need of your wealth; I have much wealth; if you wish, take from here too," said "May I, Sire, be permitted to give away my wealth?" Then, when the king said "Do as you please," having had six alms-halls built at the four city gates, in the middle of the city, and at the door of his dwelling, making a daily expenditure of six hundred thousand, he carried on a great offering. He, having given gifts for as long as he lived, having instructed his sons "Do not break off this lineage of giving of mine," at the end of his life was reborn as Sakka. His son too, having given gifts in just the same way, was reborn as Canda; his son was reborn as Suriya; his son was reborn as Mātali; his son was reborn as Pañcasikha; but his son, the sixth, having obtained the position of millionaire, was named Macchariya-Kosiya, possessing wealth of eighty million just the same. He, having thought "My fathers and grandfathers were fools; they threw away wealth gathered with suffering; but I shall protect the wealth; I shall not give anything to anyone," having demolished the alms-halls, having burnt them with fire, became an obstinate miser.

Then beggars, having assembled at his house door, having raised their arms, lamented with a loud voice: "Great millionaire, do not destroy the lineage of giving of your fathers and grandfathers; give gifts!" Having heard that, the public reproached him saying "Macchariya-Kosiya has broken off his own lineage of giving." He, being ashamed, set up a guard at the door of his dwelling to prevent the beggars from coming to the place where they had been coming. They, having become without support, did not look at his house door again. He, from then on, merely collected wealth; he neither consumed it himself nor gave to his sons, wife, and so on; he ate rice-bran food with rice-gruel and vinegar as accompaniment; he wore coarse garments of root-fibre and fruit-fibre threads; holding a leaf-umbrella on his head, he travelled in a decrepit little chariot yoked with an old ox. Thus for that bad person, that much wealth was like a coconut obtained by a dog.

One day, while going to the royal audience, thinking "I shall take the vice-millionaire with me," he went to his house. At that moment the vice-millionaire, surrounded by sons, daughters, and so on, was sitting eating milk-rice prepared with fresh ghee, ripe honey, sugar, and bath powder. He, having seen Macchariya-Kosiya, having risen from his seat, said "Come, great millionaire, sit on this divan; let us eat milk-rice." Upon seeing the milk-rice, saliva arose in his mouth; he wished to eat; but he thought thus: "If I eat, when the vice-millionaire comes to my house, a return hospitality will have to be made; thus my wealth will perish; I shall not eat." Then, even though being entreated again and again, saying "I have already eaten now; I am satisfied," he did not wish it. But while looking at the vice-millionaire eating, having sat down with saliva arising in his mouth, at the conclusion of his meal, having gone together with him to the king's dwelling, having seen the king, having descended from the king's dwelling, having arrived at his own house, being oppressed by craving for milk-rice, he thought: "If I say 'I wish to eat milk-rice,' the public will wish to eat; many rice grains and so on will perish; I shall not tell anyone." He, thinking of nothing but milk-rice night and day, even though having spent time, out of fear of the destruction of wealth, without having told anyone, endured the craving; being unable to endure it gradually, he became quite pale. Even this being so, not telling out of fear of the destruction of wealth, afterwards, having become weak, having embraced his bed, he lay down.

Then his wife, having approached him, while stroking his back with her hand, asked "What is your illness, husband?" "Attend to the illness in your own body; there is no illness of mine." "Husband, you have become quite pale; is there perhaps some worry of yours, or is the king angry with you, or has contempt been shown by your sons, or else has some craving arisen?" "Yes, a craving has arisen in me." "Tell me, husband." "I shall tell you; will you be able to keep it secret?" "If it is fitting to be kept secret, I shall keep it secret." Even so, out of fear of the destruction of his wealth, he did not dare to tell. Being pressed by her again and again, he told - "Dear lady, one day, having seen the deputy millionaire eating milk-rice prepared with fresh ghee, honey, sugar, and bath powder, from then on I have become desirous of eating such milk-rice." "You bad person, are you destitute? I shall cook milk-rice sufficient for all the inhabitants of the whole of Bārāṇasī." Then it was as if the time had come for a blow on his head with a stick. He, having become angry with her, said "I know your state of great wealth; if you have something brought from your family home, cook milk-rice and give it to the townspeople." "Then I shall cook enough for the inhabitants of one street." "What use are they to you? Let them eat their own belongings." "Then I shall cook enough for the inhabitants of seven houses on each side from here." "What use are they to you?" "Then for the servants in this house." "What use is that to you?" "Then I shall cook enough only for the relatives." "What use is that to you?" "Then I shall cook for both you and me, husband." "What are you? It is not fitting for you." "Then I shall cook enough for you alone." "And do not cook for me either; but if one cooks in the house, many will expect a share. But give me a pattha measure of rice, a quarter measure of milk, a pinch of sugar, a casket of ghee, a casket of honey, and one cooking vessel; I shall enter the forest and cook there and eat." She did so. He, having had all that carried by a servant boy, having sent him ahead saying "Go and wait at such and such a place," alone, having covered his head, having gone there in the guise of an unknown person, having had an oven made at the foot of a certain shrub on the riverbank, having had firewood and water brought, having sent him off saying "You, having gone, standing on a certain road, having seen anyone at all, you should give me a signal; you should come only when summoned by me," having made a fire, he cooked the milk-rice.

At that moment, Sakka, the king of gods, having surveyed this splendour of his own - the adorned city of the gods measuring ten thousand yojanas, the golden avenue sixty yojanas in extent, the Vejayanta mansion a thousand yojanas in height, the Sudhamma assembly hall five hundred yojanas in size, the Paṇḍukambala stone seat sixty yojanas in extent, the golden garland and white parasol five yojanas in circumference, celestial nymphs numbering two and a half crores, and the adorned and prepared individual existence - having thought "What indeed was done by me by which this fame was obtained?" he saw the giving carried on by the one who had been a millionaire in Bārāṇasī. Then, looking to see "Where have my sons and so on been reborn?" having seen the rebirth of all of them - "My son was reborn as the young god Canda, his son as Suriya, his son as Mātali, his son as Pañcasikha" - looking to see "What is the son of Pañcasikha like?" he saw the state of his own lineage being cut off. Then this occurred to him - "This bad person, having become a miser, neither consumes anything himself nor gives to others; my lineage has been cut off by him; having died, he will be reborn in hell. Having given him exhortation, having re-established my lineage, I shall bring about the means for his rebirth in this city of the gods." He, having summoned Canda and the others, said "Come, let us go to the path of humans. By Macchariya-Kosiya our lineage has been cut off, the alms-halls have been burnt down; he neither consumes anything himself nor gives to others. But now, having become desirous of eating milk-rice, thinking 'If one cooks in the house, milk-rice will have to be given to others too,' having entered the forest, he cooks alone. Having tamed him and having made him know the fruit of giving, let us return. But however, if begged by all of us together, he might die right there. Having gone first to beg for milk-rice, when I am seated, you should come in succession in the appearance of brahmins and beg." Having said this, he himself first, in the appearance of a brahmin, having approached him, asked "Sir, which is the road going to Bārāṇasī?" Then Macchariya-Kosiya said to him "Are you mad? You do not even know the road to Bārāṇasī? Why do you come from here? Go that way."

Sakka, having heard his word, as if not hearing, approached him saying "What do you say?" He too shouted "I say, deaf brahmin, why do you come from here? Go in front!" Then Sakka, having said to him "My dear, why do you shout? Smoke can be seen, fire can be seen, milk-rice is being cooked; this must be a place of invitation for brahmins. I too shall receive a little at the mealtime of the brahmins. Why do you drive me away?" when it was said "There is no invitation for brahmins here; go in front!" he said "If so, why are you angry? I shall receive a little at your mealtime." Then he, having said to him "I will not give you even a single grain of boiled rice; this is a little, only enough for my sustenance; even this was obtained by me only by begging; you seek food elsewhere" - having said this with reference to the fact of having obtained it by begging his wife - spoke a verse -

192.

Having heard that, Sakka, having said "I too shall tell you one verse in a sweet voice; listen to it," even as he was refusing saying "I have no need of your verse," spoke a pair of verses -

193.

194.

193-194. Therein, "from moderate a moderate amount" means even a trifle, having cut it in the middle, having made two portions, having given one portion, from the remainder too, "from moderate," again having cut in the middle, one portion should indeed be given. "Not giving is not fitting" means whether little or much be given, there is no such thing as not giving; that too is giving itself, of great fruit itself.

He, having heard his word, said "What you have spoken is agreeable, brahmin; when the milk-rice is cooked, you shall receive a little; sit down." Sakka sat down to one side. When he was seated, Canda, having approached by that very same procedure, having carried on the conversation in the same way, even as he was refusing, spoke a pair of verses -

195.

196.

195-196. Therein, "endeavour" means the energy of producing wealth.

He, having heard his word, with difficulty and trouble, said "If so, sit down; you will get a little." He, having gone, sat down near Sakka. Thereupon, Suriya, having approached by that very same method, having carried on the conversation in the same way, even as he was refusing, spoke a pair of verses -

197.

198.

197-198. Having heard his word too, with difficulty and trouble, he said "If so, sit down; you will get a little." He, having gone, sat down near Canda. Then Mātali, having approached him by that very same method, having carried on the conversation in the same way, even as he was refusing, spoke these verses -

199.

200.

201.

199-201. Their meaning is - Whatever man, thinking "I shall make an oblation to serpents, demons, and so on," having approached any lake whatsoever at ocean inlets, ponds, and so on, makes offerings, makes an oblation there, and likewise at the river with many bodies, at Gayā, at the pond, at the ford named Doṇa and at the ford named Timbaru, in the swift-flowing, great torrent. "Here is his" means if here too, at these lakes and so on, for that man there is both an oblation and an endeavour, it succeeds as fruitful and yielding happiness. "He who, while a guest is seated, does not eat food alone" - here there is nothing at all to be said; therefore I say to you - Kosiya, give gifts and enjoy yourself, ascend the path of the noble ones, those who delight in giving, the Buddhas and so on. For indeed, one who eats alone, consuming by oneself, does not obtain happiness.

He, having heard his word too, as if crushed by a mountain peak, with difficulty and trouble, said "If so, sit down; you will get a little." Mātali, having gone, sat down near Suriya. Thereupon, Pañcasikha, having approached by that very same method, having carried on the conversation in the same way, even as he was refusing, spoke a pair of verses -

202.

203.

202-203. Macchariya-Kosiya, having heard that, with unpleasant feeling, groaning, said "If so, sit down; you will get a little." Pañcasikha, having gone, sat down near Mātali. Thus, just as those five brahmins had merely sat down, the milk-rice was cooked. Then Kosiya, having taken it down from the oven, said "Bring your bowls." They, without rising, just as they were seated, having stretched out their hands, brought māluva leaves from the Himalayas. Kosiya, having seen those, said "There is no milk-rice to be given to you in these leaves; bring leaves of acacia and so on." They brought those too. Each leaf was the size of a warrior's shield. He gave milk-rice to all of them with a ladle; even at the time of giving to the very last one, no deficiency was apparent in the pot; having given to all five, he himself took the pot and sat down. At that moment Pañcasikha, having risen, having abandoned his individual existence, having become a dog, went urinating in front of them. The brahmins covered their milk-rice with their leaves. A drop of urine fell on the back of Kosiya's hand. The brahmins, having taken water from their water-jugs, having sprinkled over the milk-rice, were as if eating. Kosiya said "Give me too some water; having washed my hand, I shall eat." "Bring your own water and wash your hand." "I gave you milk-rice; give me a little water." "We do not do what is called the act of returning gift for gift." "If so, look after this pot; having washed my hand, I shall come back." He descended into the river. At that moment the dog filled the pot with urine. He, having seen it urinating, having taken up a large stick, came threatening it. It, having become the size of a thoroughbred horse, pursuing him, was of various colours - it became black, white, golden-coloured, spotted, tall, and short; thus, having become of various colours, it pursued Macchariya-Kosiya. He, frightened by the fear of death, approached the brahmins. They too, having flown up, stood in the sky. He, having seen that supernormal power of theirs, spoke a verse -

204.

Having heard that, Sakka, the king of gods -

205.

206.

He, having heard his word, asked "Sakka, having done what do you obtain such divine success?" Sakka, showing "Those habitually not giving, of bad character, stingy, do not go to the heavenly world; they are reborn in hell" -

207.

Having spoken this verse, to show the attainment of the heavenly world for those established in the Teaching, he spoke a verse -

208.

Therein, "hoping" means wishing. Whoever wish for a fortunate destination, all of them, having been established in the principles of the ten precepts reckoned as self-control and in the principles of giving reckoned as sharing, having laid down here the body reckoned as the bodily form, upon the collapse of that body, they go to a fortunate destination - this is the meaning.

And having said thus, however, in order to make known to him "Kosiya, we have not come to your presence for the purpose of milk-rice, but rather out of compassion, having pity on you, we have come" - he said -

209.

Therein, "he" means he, you. "May this one of bad character not" means this relative of ours, of bad character, may he not go to hell - for this purpose we have come; this is the meaning.

Having heard that, Kosiya, with a gladdened mind, said "It seems they desire my welfare, they wish to pull me out from hell and establish me in heaven" -

210.

211.

212.

210-212. Therein, "maṃ" means my. "Vo" means you. "Yaṃ maṃ" means in that you instruct me, by that you are desiring my welfare. "Tathā" means just as you say, so indeed I shall do. "Uparamāmi" means I desist from the state of stinginess. "Adeyyamatthī" means from now on, even half of my morsel is not something that cannot be given, and "na cāpidatvā" means even a handful of water, having obtained it, I shall not drink without giving. "Khīyissanti" means they will be exhausted. "Yathodhikāni" means just the portions as they stand, by way of sensual pleasures as objects and sensual pleasures as defilements.

Sakka, having tamed Macchariya-Kosiya, having rendered him free from agitation, having informed him of the fruit of giving, having established him in the five precepts through the teaching of the Teaching, went together with them to the city of the gods itself. Macchariya-Kosiya too, having entered the city, having obtained permission from the king, having given wealth to the beggars saying "Let them fill the vessels taken up one after another and take them," when that was exhausted, having departed, on the southern side of the Himalayas, between the Ganges and a certain natural lake, having made a hermitage, having gone forth, feeding on forest roots and fruits, he dwelt there for a long time and reached old age. At that time, Sakka had four daughters named Āsā, Saddhā, Sirī, and Hirī. They, having taken abundant divine garlands and perfumes, having gone to Lake Anotatta for the purpose of water-sport, having played there, sat down on the red arsenic slab. At that moment, a brahmin ascetic named Nārada, having gone to the realm of the Thirty-three for the purpose of the day's abiding, having spent the day's abiding in the Nandana Grove and the Cittalatā Grove, carrying a coral tree flower like an umbrella for the purpose of shade, was going over the top of the red arsenic slab to the golden cave, his own dwelling place. Then they, having seen that flower in his hands, made a request. Making known that meaning, the Teacher said -

213.

214.

215.

216.

217.

213-217. Therein, "on the excellent peak" is a synonym of the former. "Protected by the excellent god" means protected by Sakka. "Who goes to all worlds" means capable of going everywhere, in the heavenly world and the human world. "Having taken a branch of the excellent tree" means having taken the flower that has obtained the name "branch of the excellent tree" because of being born on a branch. "Honoured" means one who has received honour. "By the excellent immortals" is said with reference to Sakka. "Apart from the gods" means setting aside the gods and those possessing supernormal power, not obtained by other human beings or by demons and so on. "For them indeed it is worthy" means for them alone indeed it is worthy, befitting. "With skin like gold" means skin like gold. "Having risen" means having risen up all at once, stretching out their hands, begging, thinking "The noble one, being abstained from garlands, scents, ointments, and so on, will not adorn himself with the flower; he will discard it in some place; come, having asked for it, let us adorn ourselves with the flower." "Chief of women" means the highest among women. "The sage" means the seer.

"Not designated" means not pointed out as "I shall give it to so-and-so by name." "May all your wishes succeed" means may all your mental wishes succeed; they speak a grand blessing to him, saying "May you be an obtainer of whatever is wished for." "Just as Vāsava" means just as our father Vāsava gives whatever is wished for, so may you too be for us. "That" means that flower. "Having observed" means having seen. "Uttered a dispute" means he uttered talk of diverse views that increases quarrelling. "With these" explains: I have no need whatsoever for these flowers; I am abstained from the wearing of garlands. "Whoever among you is the eldest" means whichever one among you is the senior. "Let her adorn herself" - the meaning is: let her adorn herself with this.

Those four too, having heard his word, spoke a verse -

218.

Therein, "you yourself for us" means: O highest great sage, you yourself consider for us. Nārada, having heard their words, addressing them, spoke a verse -

219.

Its meaning is - Dear lady, O beautiful one, this word spoken by you is inappropriate to me, for in that case, by me making one among you the foremost and the rest inferior, a dispute will have been increased; what brahmin who has warded off evil would arouse and increase a dispute. For indeed, for one of such nature, increasing dispute is inappropriate; therefore, having gone from here, ask your own father, the lord of beings, Sakka himself, if you do not know your own highest and lowest.

Thereupon the Teacher spoke a verse -

220.

Therein, "extremely angered" means exceedingly angered by the one not giving the flower, having become angry with him. "Urged on" means told "ask the lord of beings himself." "Of the Thousand-Eyed One" means having gone to the presence of Sakka. "Who indeed" means they asked "which among us is the highest?"

Having asked thus, standing -

221.

Therein, "having seen them" means, monks, having seen all four who had come to his own presence. "With eager mind" means with zealous mind, with an engaged consciousness. "With joined palms" means with palms raised in salutation by the worshipping deities. "Equal" means all of you are equal. "Ko neva" means "who indeed" (ko nu eva). "Uttered this dispute" means spoke and increased this strife of diverse views.

Then those ladies, speaking to him, spoke a verse -

222.

Therein, "striving for truth" means exerting himself likewise.

Having heard that, Sakka, having thought "These four too are just my own daughters; if I say 'One among them is accomplished in virtue and is the highest,' the rest will be angry; it is not possible to decide this case; I shall send them to the hermit Kosiya in the Himalayas; he will decide their case," said "I shall not decide your case. In the Himalayas there is a hermit named Kosiya; I shall send him my own divine food; he does not eat without giving to another; and when giving, having discriminated, he gives to the virtuous; whichever among you receives food from his hand, she shall be the highest" - thus explaining, he spoke a verse -

223.

Therein, "dweller in the great forest" means one who lives in the great forest.

Thus he, having sent to the presence of the hermit, having had Mātali summoned, sending him to his presence, spoke the next verse -

224.

Therein, "sammati" means dwells. "The south" means in the southern direction of the Himalayas. "Passani" means on the side.

Thereupon the Teacher said -

225.

Therein, "not being visible" means, monks, that Mātali, having accepted the word of the king of gods, having gone to that hermitage, having become invisible in body, gave him ambrosia; and while giving, having devoted himself to striving during the night, towards the break of dawn having attended to the fire, when the night became light, he placed the bowl of ambrosia food in the hands of him who stood paying homage to the rising sun.

Kosiya, having taken that, while still standing, spoke a pair of verses -

226.

227.

226-227. Therein, "water-fire sacrifice" means having attended to the water-fire sacrifice, having come out from the fire hall, having stood at the door of the hermitage, as I stood attending to the light-bringer, the dispeller of the world's darkness, the highest sun, Vāsava, having surpassed all beings, existing, what ambrosia indeed, what by name, did he thus place in my hands? By "like a conch" and so on, while still standing, he describes the ambrosia.

Then Mātali said -

228.

229.

228-229. Therein, "I have brought ambrosia" means I brought this divine food to you. "Know me" means know me, you - I am named Mātali, the charioteer of the gods - this is the meaning. "Do not refuse" means without rejecting by saying "I will not eat," eat, do not make delay. "Evils" means for this ambrosia, when eaten, destroys twelve evil qualities. "Hunger" means first it destroys the state of being famished, second thirst for drinking water, third discontent, fourth bodily distress, fifth the state of weariness, sixth wrath, seventh hostility, eighth contention, ninth slander, tenth cold, eleventh heat, twelfth drowsiness and the state of laziness - this supreme flavour, this divine food of the highest flavour, destroys these twelve evil qualities.

Having heard that, Kosiya, making manifest his own undertaking of an ascetic vow -

230.

Having spoken the verse, when asked by Mātali "Venerable sir, having seen what fault in eating without giving to another, have you taken upon yourself this vow?" he said -

231.

232.

231-232. Therein, "before" means without having given first, or else it shows thus: "this is my highest vow from before" - "this vow was taken upon myself by me before." "Nor even a single seat venerated by the noble ones" means the eating of one alone is not venerated by the noble ones such as the Buddhas and so on. "Happiness" means one does not obtain divine and human happiness. "Slayers of women" means slayers of women. "Ye cime" means "ye ca ime" (those who are these). "Curse" means they revile. "The virtuous" means righteous ascetics and brahmins. "With the stingy as fifth" means the stingy one is the fifth of these - thus "with the stingy as fifth." "Base" means these five are called base. "Therefore" means because I, through fear of the state of being the fifth among the base, undertook this vow: "Without having given, I would not eat even water, I will not consume." "He, to a woman or" means he, I, to a woman or. "Praised by the wise" means praised by the wise, by the learned, by the Buddhas and so on. "Pure and esteemed for truth" means those persons endowed with trustworthy faith, bountiful, free from avarice, are both pure and esteemed as the highest - this is the meaning.

Having heard that, Mātali stood with a visible body. At that moment those four heavenly maidens stood in the four directions: Sirī stood in the eastern direction, Āsā in the southern direction, Saddhā in the western direction, Hirī in the northern direction. Making known that meaning, the Teacher said -

233.

234.

235.

236.

237.

233-237. Therein, "hence" means from there. "Approved" means consented to; then the meaning is both consented to by the best of gods and sent forth. "All supremely delighted" means having been without remainder, exceedingly delighted. "Sāma" is also a reading; the meaning is having seen those deities by oneself. "Cunning" means shrewd. Or this itself is the reading; the meaning is endowed with shrewdness. "Best of stars" means the excellent among the stars. "Of golden-creeper form" means with a body similar to a golden appearance. "Sirāha" means I am Sirī. "Come to your presence" means come to your vicinity. "Bestow" means as ambrosia attends upon me, so do; the meaning is give me ambrosia. "Know" means know. "Best of fire-offerers" means the highest among those who pour offerings into the fire.

Having heard that, Kosiya said -

238.

239.

240.

238-240. Therein, "by craft" means by the craft of elephants, horses, chariots, archery, and so on. "By true knowledge and conduct" means by true knowledge reckoned as the three Vedas and by morality. "Well-practised through their own action" means endowed with the quality of striving through one's own manly effort. "Possession" means they do not obtain even anything trifling, whether fame or happiness. "That is to say" means that which is this deficiency made by you to those who, having learnt crafts for the sake of supremacy, go about - that is not good of you. "Deformed" means ugly. "Protected by you" means guarded by you. "Even one of good birth" means even one accomplished in birth, even one accomplished in craft, true knowledge, conduct, higher intelligence, and action. "Sends" means makes a servant. "This, that" means therefore, that. "False" means false, devoid of the highest state, because of not conforming to truth reckoned as intrinsic nature. "One who serves without discrimination" means one who, without discriminating, not knowing what is proper and improper, associates with both those accomplished in craft and so on and others alike. "One who attacks the wise" means one who attacks the wise, going about having felled, beaten, and vexed the wise. "Whence ambrosia" means for such a virtueless one, whence divine food? You do not please me; go, do not stand here.

She, rejected by him, disappeared right there. Then he, conversing with Hope, said -

241.

242.

241-242. Therein, "with variegated bracelets" means endowed with variegated bracelets. "Wearing polished golden ornaments" means wearing polished golden ornaments finished by craftsmanship. "Of poured-water colour" means divine fine cloth of the colour of a stream of poured water. "Having clothed" means having both dressed in a lower garment and having put on an upper robe. "Red as the tip of kusa grass" means of the colour of the tip-flame of kusa grass. "Having adorned with a blossom" means having adorned the ear with a sprouting asoka flower-bud - this is what is meant. "By one bearing arrows and bow" means by a hunter. "Missed" means one whose strike has missed. "Slowly, as it were" means just as that hind, frightened, having stood in the midst of the forest, looks at him slowly, slowly, so she looked.

Then Āsā spoke -

243.

Therein, "born from the realm of Masakkasāra" means originating in the Tāvatiṃsa realm.

Having heard that, Kosiya, explaining "You, it seems, to whoever pleases you, you give hope by producing the fruit of hope, and to whoever does not please you, you do not give; there is none equal to you as a destroyer of wished-for purposes," said -

244.

245.

246.

247.

248.

244-248. "Venture upon" (tattha parenti) means they spring forward. "Deprived of wealth" (jīnādhanā) means those whose wealth is diminished. Thus, by your power some succeed and some fail; there is none of bad character equal to you - he says. "Doing by means" (karontupāyaso) means they do each and every task by means. "By the onset of calamity" (ītīnipātenā) means by the onset of any one of the calamities to crops such as unseasonable winds, rats, moths, parrots, insects, mildew, disease, and so on. "From that" (tato) means from that crop they gain no fruit whatsoever; you yourself do the act of cutting off their hope too - he says. "And then acts of manliness" (athattakārānī) means acts of manliness on the battlefields. "Having put hope in front" (āsaṃ purakkhatvā) means having placed the hope for supremacy in front. "For the master's benefit" (bhatturatthā) means for the sake of the master. "Exceedingly oppressed" (atigāḷitā) means exceedingly crushed by enemies, with their property plundered and their army and vehicles destroyed. "They perish" (panassantī) means they flee. "Not having gained anything" (aladdha kiñcanan) means not having obtained any supremacy whatsoever. Thus, you yourself bring about the gain of supremacy for these too - he says. "Desiring heaven" (saggādhimanā) means intending to attain heaven. "Coarse" (lūkhan) means sapless bodily mortification such as the practice of the five fires and the like. "For a long interval" (cirantaran) means for a long time. "These hopes are deemed deceitful" (āsā visaṃvādikasammatā ime) means thus these beings go to an unfortunate realm through hope for heaven; therefore you, O Hope, are deemed deceitful, having come to the designation of "deceitful." "O Hope" (āse) - he addresses her.

She too, rejected by him, disappeared. Then, conversing with Faith, he spoke a verse -

249.

Therein, "shining brightly" means blazing. "Called by the lowly name" means you stand shining brightly towards the direction called by the lowly, inferior name as "the hinder" and "the western."

Then she spoke a verse -

250.

Therein, "faith" means the believing of anyone's word, which is both blameworthy and blameless. "Venerated" means venerated by virtue of the blameless portion. "Associating with those free from evil foes" - this is the name of the deity who, through blameless faith and the intrinsic nature of absolute trustworthiness, is also capable of establishing trustworthiness in others.

Then Kosiya, having said to her "These beings, having believed anyone's word, doing this and that, do more of what should not be done than what should be done, and all that is indeed caused by you," spoke thus -

251.

252.

253.

251-253. Therein, "giving" means meritorious volition based on the ten grounds. "Self-control" means restraint of the faculties. "Generosity" means the relinquishment of gifts. "Self-control" means morality. "Having taken up with faith" means having taken up with faith the word of those who say "these things beginning with giving, of great benefit, should be done," they do them at one time. "Fraud" means either false weighing and so on, or village fraud and so on as an action. "Some do" means certain people, having believed the word of some who say "at such times as these, theft and so on should be done for these purposes," they do these things too. "Released by you again" means again released by you, even without believing the word of those who say "these blameworthy things with painful results should not be done," they do them. Thus he says that by your power one would do both what is blameworthy and what is blameless.

"Towards those who are equal" means towards those who are equal in birth, clan, morality, and so on. "With craving" means "pekkha" is called craving; the meaning is "with craving." "Desire" means desire and lust. "Places faith" means he places faith even in the word of a water-carrying slave girl; having believed her when she says "I shall do such and such a favour for you," having abandoned even women of good family, he resorts to her alone; having placed faith in the word of even a water-carrying slave girl saying "such and such a woman has her mind bound to you," he consorts with another's wife. "You yourself, O Faith, are one who consorts with others' wives" means since, having believed this and that, by your power they consort with others' wives, they do evil, they give up the wholesome; therefore you yourself are one who consorts with others' wives, you do evil, you also abandon the wholesome; there is no one of bad character, a destroyer of the world, equal to you; go, you do not please me.

She disappeared right there. Kosiya too, conversing with Shame who was standing to the north, spoke a pair of verses -

254.

255.

254-255. Therein, "at the expiration of night" means the end of night; the meaning is the termination of night. "Has risen" means when dawn breaks. "She who" means she who appears in the eastern direction, bearing the form of a lotus by virtue of the redness of gold. "Dark like a creeper in summer" means like a dark creeper in the summer season. "Like a flame of fire" means like a flame of fire; she too is like a young dark creeper freshly sprung up in scorched fields - this is the meaning. "Garlanded with red leaves" means surrounded by leaves of red colour. "Who are you standing" means just as that young dark creeper, stirred by the wind, stands swaying gracefully and shining, so who indeed are you that stand thus? "As if wishing to speak" means you are as if wishing to speak together with me, yet you utter no word.

Then she spoke a verse -

256.

Therein, "I am Shame" means shame am I. "Even for ambrosia" means I am not able even to beg for that divine food. Why? "For a woman's begging is like exposing one's private parts" means because a woman's begging is like exposing one's private parts, like the revealing of secret limbs; the meaning is: it is like being shameless.

Having heard that, the hermit spoke two verses -

257.

258.

257-258. Therein, "by nature" means by intrinsic nature. "By the true method" means by reason. "Not by begging is ambrosia" means ambrosia is not obtained by begging; for that very reason the other three did not obtain it. "This, that" means therefore, that. "Whatever you wish" means not only do I invite you, but whatever ambrosia you wish, that too I give to you. "One whose form is a golden creeper" means one whose body is resplendent like a heap of gold. "Venerated" means not only with ambrosia, but with all other flavours too, you are indeed fitting to be venerated by me. "I shall eat" means having venerated her, if there will be a remainder of the ambrosia, I too shall eat.

Then the following is a verse discovered by the Fully Enlightened One -

259.

260.

261.

262.

263.

264.

265.

266.

267.

268.

259-268. Therein, "the brilliant one" means one accomplished in power. "Pāvisi yassaman" means entered the hermitage; the syllable "ya" serves as a consonant connector. "Abounding in water" means well-supplied with water in those various places. "With fruit" means accomplished with various kinds of fruit. "Venerated by the noble ones" means venerated and praised by noble ones who are free from the faults of the mental hindrances and who have attained meditative absorption. "Thickets of trees" means thickets of trees endowed with flowers and endowed with fruits. "Sobhañjana" means horse radish trees. "Lodda trees and also paddhaka" means lodda trees and lotus trees. "Keka and bhaṅga" means trees of those very names. "Karerī" means musk-rose trees. "Uddālaka" means the Cassia Fistula trees. "Mucalinda and ketaka" means mucalinda trees and five kinds of ketaka trees. "Hareṇuka" means a species of leguminous grain. "Veḷuka" means a variety of bamboo. "Keṇu" means forest beans. "Tinduka" means timbaru trees. "Cīnaka" means small royal beans. "Mocā" means plantains with seeds. "Rice" means various kinds of rice grown in dependence on a natural lake. "Paddy" means various kinds of paddy. "Ābhūjino" means bhujapatta trees. "Rice grains" means heads of self-grown rice grains free from powder and chaff.

"Of that very" means, monks, in the northern part of that very hermitage. "A pond" means a natural pond covered with five kinds of lotuses. "Not rough" means free from the roughness of fish, oysters, moss, and so on. "Without steep banks" means with unbroken banks and level landing places. "Without bad odour" means endowed with water without repulsive odour. "There" means of that pond. "Secure" means fearless. "Siṅgū" and so on are the names of those fish. "Kuṇālaka" means cuckoos. "Variegated" means with variegated wings. "Crested ones" means peacocks with raised crests, or also other birds with crests grown on their heads. "Pānāya māyanti" means they come for drinking. "Palāsāda" means rhinoceroses. "Gavajā" means gayals. "Gaṇino" means elk. "Kaṇṇikā" means kaṇṇika deer. "Ground-hills" means flat rocks spread level with the ground. "Strewn with variegated flowers" means strewn with variegated flowers. "Resounding with birds" means resounded with by birds of sweet voice. "Such were the grounds and mountains there" - thus the Blessed One describes the hermitage of Kosiya.

Now, in order to show the goddess Hiri's entering there and so on, he said -

269.

270.

271.

272.

273.

269-273. Therein, "of fair skin" means having good skin. "Hanging from the blue trees" means having hung from the blue trees, touching this and that branch of the blue trees - this is the meaning. "Like a great cloud" means invited by him, like lightning from a great cloud, she entered that hermitage of his. "For her" means for her, Hiri. "With well-bound head" means with a well-connected top. "Made of kusa grass" means made of kusa grass mixed with usīra and other fragrant roots. "Fragrant" means fragrant because of being mixed with usīra and other fragrant grasses. "Covered with antelope hide" means furnished with an antelope hide spread on top. "Having spread out the stool" means having spread out such a stool-seat at the door of the hermitage. "This seat is comfortable" means sit down comfortably on this seat.

"Whatever" means as much as one likes. "For one desiring" means for one desiring ambrosia. "With fresh leaves" means with moist lotus leaves brought from the pond at that very moment. "Himself" means with his own hand. "Together with water" means together with the water of offering. "Brought ambrosia" means he offered ambrosia. "Speedy" means speedy through the force of pleasure. "Well then" is an indeclinable particle used in the sense of release. "Victorious" means having attained victory.

"Permitted" means allowed to go now according to her pleasure. "Uttered" means having gone to the city of the gods, in the presence of Sakka, she declared "This is Sudhā." "Celestial maiden" means a young goddess. "Highest" means excellent. "She, with joined palms, honoured by gods and humans" means with joined palms, venerated by gods and by humans. "When" means when she sat down on the new stool designated as a golden chair, provided by Sakka for the purpose of sitting, then Sakka and the remaining deities venerated her seated there with coral tree flowers and so on.

Thus Sakka, having venerated her, thought - "For what reason indeed did Kosiya, without giving to the rest, give ambrosia to this one alone?" He sent Mātali again for the purpose of knowing that reason. Making that meaning evident, the Teacher said -

274.

Therein, "addressed" means he spoke. "My word" means tell my word to Kosiya. "By hope, by faith, and by splendour" means by what cause did shame itself obtain ambrosia, compared with hope, and with faith, and with splendour?

He, having accepted his word, having mounted the Vejayanta chariot, departed. Making known that meaning, the Teacher said -

275.

276.

277.

278.

279.

280.

275-280. Therein, "that well for travel" means that Vejayanta chariot for the purpose of travelling with ease. "Raised up" means he pulled it up, having lifted it, he made it ready for going. "Like a bastion" means similar to implements and articles; just as its implements blaze with the same colour as the tip of a flame, so too they blazed - this is the meaning. "With a Jambu-river pole" means a pole made of red gold known as Jambu-river gold. "Resembling variegated gold" means endowed with the eight auspicious signs, decorated with the seven jewels, made of gold. "Golden moons here" means golden discs here on the chariot. "Elephants" means elephants made of gold, silver, and gems. In "cattle and so on" too, the same method applies. "Here birds made of crystal" means here on the chariot, groups of birds made of crystal, made of various jewels, were also standing in succession. "Endowed with weapons" means having been shown as yoked together with their own respective weapons.

"Royal steeds of golden hue" means royal steeds of golden colour, mind-made. "Like young elephants" means similar to young elephants in the achievement of strength. "With golden net breast-plates" means endowed with breast-plate ornaments made of golden netting. "With ear-ornaments" means fitted with ear ornaments known as āveḷa. "Going by sound" means accustomed to going by mere sound alone, without the blow of a goad. "Unattached" means they yoked such royal steeds, unattached and of swift speed, there - this is the meaning.

"Made resound" means it made a single reverberation with the sound of the vehicle. "And the great trees" means the great trees and the jungle thickets - this is the meaning. "Caused to tremble" means it shook. There, the trembling of the sky should be understood through the trembling of the mansions situated in the sky. "With mantle over one shoulder" means a divine garment, a mantle arranged over one shoulder. "Senior" means senior in virtues. "Disciplined" means endowed with disciplined conduct and duty. "Thus spoke" means having stationed the chariot in the sky and having descended, he spoke thus. "God-brahmin" means a brahmin equal to a god.

He, having heard his word, spoke a verse -

281.

Therein, "blind" means because it favours both those accomplished in craft and so on and those not accomplished, it appears to me as "blind." "Impermanent" means but faith, because of abandoning this and that subject matter and arising in one thing after another, by way of non-existence after having been, appears to me as "impermanent." "Deemed deceitful" means but hope, because those desiring wealth, having plunged into the ocean by boat, come with their goods destroyed, therefore it appears to me as "deceitful." "In the noble quality" means but shame is established in the pure noble quality, which is reckoned as having the intrinsic nature of shame and moral fear.

Now, praising its virtue, he said -

282.

283.

284.

282-284. Therein, "aged" means widows. "With husbands" means young women having husbands. "Their own" means all of them, having known the desire and lust arisen in themselves towards other men, thinking "this is inappropriate for us," restrain their own mind through shame, and do not commit evil deeds. "Of those who fall and those who flee" means in between those who are falling and those who are fleeing. "Having abandoned life" means those who have shame, they, having given up their own life, turn back through shame, and having thus turned back, those with shame again receive their own husband, having freed him from the hands of enemies, they take him back. "Restrainer of evil people" means one who restrains people from evil; or this itself is the reading. "That" means that shame. "Venerated by the noble ones" means venerated by the noble ones such as the Buddhas and so on. "Make that known to Indra" means because this is thus of great virtue and venerated by the noble ones, therefore tell Indra that this is thus the highest by name.

Having heard that, Mātali spoke a verse -

285.

Therein, "view" means the theory that "Shame is of great virtue, venerated by the noble ones." "Instilled" means introduced into the heart. "Considered the best" means from the time of obtaining ambrosia near you, having obtained a golden seat near Indra, being venerated by all deities, she became esteemed as the highest.

Thus, even as he was speaking, at that very moment the condition of passing away arose for Kosiya. Then Mātali, wishing to lead him there, saying "Kosiya, the life force has been relinquished by you, the condition of passing away has also arrived for you; what use is the human world to you? Let us go to the heavenly world," spoke a verse -

286.

Therein, "cherished" means dear and agreeable. "Kinsman of Inda" means of the same clan as Inda in a former existence. "Awaits" means he awaits, wishing for your arrival.

Thus, while he was speaking with Kosiya, Kosiya, having passed away, having become a spontaneously born young god, ascended and stood upon a celestial chariot. Then Mātali led him to the presence of Sakka. Sakka, having seen him, with a satisfied mind, having made his own daughter, the goddess Hirī, his queen-consort, gave her to him; his authority was immeasurable. Having understood that matter, the Teacher spoke the concluding verse: "The action of superior beings indeed becomes pure thus" -

287.

Therein, "those who do no evil" means beings who do no evil become purified thus. "Whoever saw" means whatever beings in that Himalayan region at that time saw the ambrosial food being given by Kosiya out of shame. "All of them" means all of them, having given thanks for that gift and having gladdened their minds, went to companionship with Indra.

The Teacher, having brought this teaching of the Teaching, having said "Not only now, monks; in the past too, this one being one who delighted in not giving, obstinately stingy, I tamed him indeed," connected the Jātaka: "At that time the deity Hirī was Uppalavaṇṇā, Kosiya was the monk master of giving, Pañcasikha was Anuruddha, Mātali was Ānanda, the sun was Kassapa, the moon was Moggallāna, Nārada was Sāriputta, Sakka was myself."

The commentary on the Sudhābhojana Jātaka is the third.

536.

"Thus it is declared" - this the Teacher spoke while dwelling at Kuṇāla Lake, referring to five hundred monks oppressed by discontent. Herein this is the progressive discourse - It is said that the Sākiyans and Koliyans, having had a single dam constructed across a river named Rohiṇī between the city of Kapilavatthu and the city of Koliya, cultivate their crops. Then, in the month of Jeṭṭhamūla, when the crops were withering, the labourers of the residents of both cities gathered together. There the residents of the city of Koliya said - "If this water is drawn off to both sides, it will not suffice for you nor for us. But our crop will be produced with just one watering. Give this water to us." The residents of Kapilavatthu said - "When you have filled your granaries and are standing by, we, having taken red gold, sapphires, and dark coins, with baskets and bags and so on in hand, will not be able to go about at your house doors. Our crop too will be produced with just one watering. Give this water to us." "We will not give it." "We too will not give it." Thus having escalated the dispute, one stood up and gave a blow to another, and he too to yet another - thus having struck one another and having insulted the birth of the royal families, they set the dispute in motion.

The Koliyan labourers say - "You roar having taken the Kapilavatthu-dwelling Sākiyan children with you, who like dogs and jackals and so on lived together with their own sisters. What will their elephants and horses and so on or shield-weapons do to us?" The Sākiyan labourers say - "You now roar having taken leprous children with you, who, helpless, without refuge, like animals, dwelt in jujube trees. What will their elephants and horses and so on or shield-weapons do to us?" They went and told the ministers appointed to that work; the ministers told the royal families. Thereupon the Sākiyans - "We shall show our strength and power to those who lived together with their sisters" - went forth prepared for battle. The Koliyans too - "We shall show our strength and power to those who dwelt in jujube trees" - went forth prepared for battle. But other teachers say: "Among the slave women of the Sākiyans and Koliyans, when they had gone to the river for the purpose of water, having laid down their head-pads on the ground, and were seated in pleasant conversation, one woman took another's head-pad with the perception that it was her own. In dependence on that, when a dispute arose saying 'My head-pad, your head-pad,' gradually the residents of both cities - slaves and labourers, and servants, village headmen, ministers, and viceroys - all went forth prepared for battle." But rather than this method, the former method alone has come in many commentaries, and being fitting, that itself should be accepted.

Now they would go forth prepared for battle in the evening time - at that time the Blessed One, dwelling at Sāvatthī, towards the break of dawn, surveying the world, saw these going forth thus prepared for battle, and having seen, reflecting "If I go, will this dispute be appeased or not?" - "Having gone there, I shall relate three birth stories for the purpose of appeasing the dispute; thereupon the dispute will be appeased. Then, having related two birth stories for the purpose of illustrating unity, I shall teach the Attadaṇḍa Sutta. Having heard the teaching, the residents of both cities will give two hundred and fifty princes each; I shall give them the going forth; there will be a great assembly" - having made this determination, right early, having attended to his toilet, having walked for almsfood in Sāvatthī, having returned from his alms round, in the evening time, having come out from the Perfumed Chamber, without informing anyone, by himself taking his bowl and robes, having folded his legs crosswise in the sky between the two armies, for the purpose of generating a sense of urgency in them, emitting rays from his hair to create darkness during the day, he sat down. Then, showing himself to those whose minds were filled with a sense of urgency, he emitted the six-coloured Buddha rays. The residents of Kapilavatthu too, having seen the Blessed One, having thought "The foremost of our kinsmen, the Teacher, has come; surely our state of being in dispute has been seen by him," having thought "But it is not possible for us to bring a weapon down upon another's body when the Teacher has come; let the residents of Koliya city strike us or bind us" - threw down their weapons. The residents of Koliya city too did likewise.

Then the Blessed One, having descended, sat down on the excellent Buddha-seat that had been prepared on a sandy bank in a delightful place, shining with incomparable Buddha's glory. Those kings too, having paid homage to the Blessed One, sat down. Then the Teacher, though knowing, asked them "Why have you come, great kings?" "Not indeed, venerable sir, for the purpose of seeing the river, nor for the purpose of sport, but rather having prepared for battle at this place, we have come." "In dependence on what is your dispute, great kings?" "In dependence on water, venerable sir." "What is water worth, great kings?" "Of little value, venerable sir." "What is earth worth, great kings?" "Priceless, venerable sir." "What are warriors worth, great kings?" "Warriors are priceless, venerable sir." "In dependence on water of little value, why would you destroy priceless warriors, great king? For there is no gratification in dispute; through dispute indeed, great kings, a certain tree deity, having formed a grudge against a black lion, has not reached even this entire cosmic cycle," having said this, he related the Phandana Jātaka. Then, having said "One should not be dependent on others, great kings. For having been dependent on others, through the tale of a single hare, the herds of quadrupeds in the Himalayas extending three thousand yojanas plunged into the great ocean; therefore one should not be dependent on others," he related the Daddara Jātaka. Then, having said "Sometimes, great kings, even the weak sees a weak spot of the strong; sometimes even the strong sees a weak spot of the weak; for even the Indian quail, a little bird, killed a noble elephant," he related the Laṭukikā Jātaka. Thus, having related three Jātakas for the purpose of appeasing the dispute, he related two Jātakas for the purpose of illustrating unity. Having said "For those who are united, great kings, no one is able to see an opening," he related the Rukkhadhamma Jātaka. Then, having said "No one was able to see a flaw of those who were united, great kings. But when they quarrelled with one another, then a single hunter's son, having brought about the destruction of their life, took them and went; there is no gratification in contention," he related the Vaṭṭaka Jātaka. Thus, having related these five Jātakas, at the conclusion he related the Attadaṇḍa Sutta.

Then the kings, being pleased, said "If the Teacher had not come, we would have killed each other and set flowing a river of blood; in dependence on the Teacher, our lives were obtained. If, however, the Teacher had dwelt in a household, the kingship over the four great continents with their surrounding two thousand islands would have come into his possession, and he would have had more than a thousand sons; from that he would have gone about with a retinue of warriors alone. But he, having abandoned that success and having gone forth, attained the highest enlightenment; let him now too go about with a retinue of warriors indeed" - the inhabitants of both cities gave two hundred and fifty young men each. The Blessed One, having given them the going forth, went to the Great Wood. From the following day onwards, surrounded by them, he walked for almsfood sometimes in the city of Kapilavatthu, sometimes in the city of Koliya, in the two cities. The inhabitants of both cities made great honour. For those who had gone forth not by their own preference but through the influence of respect and reverence, discontent arose. Their former wives too, having said this and that for the purpose of arousing discontent in them, sent messages. They became even more dissatisfied. The Blessed One, reflecting, having known their state of discontent, considering "These monks, while dwelling together with a Buddha such as myself, are dissatisfied; what kind of talk on the Teaching would be suitable for them?" saw the Kuṇāla teaching of the Teaching. Then this occurred to him - "I shall lead these monks to the Himalayas and, by means of the Kuṇāla discourse, having made known to them the fault of womankind, having removed their discontent, I shall show them the path of stream-entry."

He, having dressed in the earlier period of the day, taking his bowl and robe, having walked for almsfood in Kapilavatthu, in the afternoon, having returned from his alms round, at the very time of taking the meal, having addressed those five hundred monks, asked "Have you, monks, seen a delightful region of the Himalayas before?" "No indeed, venerable sir." "But would you go on a journey to the Himalayas?" "Venerable sir, we who are without supernormal power, how shall we go?" "But if someone were to take you and go, would you go?" "Yes, venerable sir." The Teacher, having taken all of them by his own supernormal power, having flown up into the sky, having gone to the Himalayas, while still standing in the sky, showed them in the delightful Himalayan region various kinds of mountains - the golden mountain, the silver mountain, the gem mountain, the vermilion mountain, the antimony mountain, the plateau mountain, and the crystal mountain - the five great rivers, and seven lakes - Kaṇṇamuṇḍaka, Rathakāra, Sīhapapāta, Chaddanta, Tiyaggaḷa, Anotatta, and Kuṇāla. The Himalayas is indeed great, five hundred yojanas in height and three thousand yojanas in extent; he showed this delightful portion of it by his own power. There he showed in part the quadrupeds that had made their abodes there - families of lions, tigers, elephants, and so on. There he showed pleasant groves and the like, trees bearing flowers and bearing fruits, various flocks of birds, water-born and land-born flowers, the golden plateau on the eastern side of the Himalayas, and the vermilion plateau on the western side. From the time of seeing these delightful things, desire and lust for their former wives was abandoned in those monks.

Then the Teacher, having taken those monks, having descended from the sky, on the western side of the Himalayas, on a red arsenic plateau of sixty yojanas, beneath a sāla tree of seven yojanas standing for an entire cosmic cycle, on a red arsenic slab of three yojanas, surrounded by those monks, emitting the six-coloured rays, like the sun shining having agitated the depths of the ocean, having sat down, uttering a sweet voice, addressed those monks - "Monks, whatever in this Himalaya you have not seen before, ask about it." At that moment, two variegated cuckoos, having gripped a stick at both ends with their beaks and having caused their own master to sit in the middle, eight variegated cuckoos in front, eight behind, eight to the left, eight to the right, eight below, eight above making shade, thus having surrounded the variegated cuckoo, come through the sky. Then those monks, having seen that flock of birds, asked the Teacher - "What are these birds called, venerable sir?" "Monks, this is my ancient lineage, a tradition established by me. Formerly they attended upon me thus; at that time this flock of birds was great - two and a half thousand bird maidens attended upon me. Having gradually declined, now it has become this much." "But how, venerable sir, in such a jungle thicket did these bird maidens attend upon you?" Then the Teacher said to them "If so, monks, listen," and having established mindfulness, having brought up the past, showing it, said -

"Thus it is told, thus it is handed down: in a region bearing all medicinal herbs, spread with many flower garlands, frequented by elephants, gayals, buffaloes, ruru deer, yaks, spotted deer, rhinoceroses, elks, lions, tigers, leopards, bears, wolves, hyenas, otters, plantain deer, cats, hares, and kaṇṇikā deer, scattered about, inhabited by herds of faultless great boars, serpents, elephant families, and she-elephants, resorted to by black antelopes, monkeys, sarabha deer, eṇī deer, swift deer, spotted deer, man-eating beings, kimpurisas, demons, and ogres, spread with many groups of trees bearing clusters of non-intoxicating blossoms, delighted, with flower-touched tops, constantly resounding with flocks of intoxicated birds - ospreys, partridges, elephants, peacocks, parrots, jīvañjīvaka birds, celāvaka birds, bhiṅkāra birds, and Indian cuckoos, in a region adorned and decorated with hundreds of various minerals bound together - antimony, red arsenic, yellow orpiment, vermilion, gold, silver, and gold - in such a charming jungle thicket, my dear, there dwells a bird named Kuṇāla, extremely beautiful, with extremely beautiful variegated wing-coverings."

"Indeed, my dear, that Kuṇāla bird has two and a half thousand female attendants, bird maidens. Then indeed, my dear, two bird maidens, having gripped a stick with their beaks and having caused that Kuṇāla bird to sit in the middle, fly up - let not weariness on the long journey's path carry away that Kuṇāla bird."

"Five hundred bird maidens fly below and below - 'If this Kuṇāla bird should fall from his seat, we shall receive him with our wings.'

"Five hundred bird maidens fly above and above - 'Let not the heat of the sun scorch that Kuṇāla bird.'

"Five hundred bird maidens fly on both sides - 'Let not cold or heat or grass or dust or wind or dew touch that Kuṇāla bird.'

"Five hundred bird maidens fly in front and in front - 'Let not cowherds or cattle herders or grass-carriers or wood-carriers or forest workers strike that Kuṇāla bird with a stick or a potsherd or a hand or a clod or a staff or a knife or pebbles. Let not this Kuṇāla bird collide with bushes or creepers or trees or branches or pillars or rocks or powerful birds.'

"Five hundred bird maidens fly behind and behind, addressing him with smooth, gentle, charming, sweet words - 'Let not this Kuṇāla bird become distressed on his seat.'

"Five hundred bird maidens fly in every direction, bringing various kinds of fruits from many trees - 'Let not this Kuṇāla bird become exhausted from hunger.'

"Then indeed, my dear, those bird maidens quickly convey that Kuṇāla bird from park to park, from pleasure grove to pleasure grove, from river ford to river ford, from mountain peak to mountain peak, from mango grove to mango grove, from rose-apple grove to rose-apple grove, from breadfruit grove to breadfruit grove, from coconut grove to coconut grove, for the purpose of delight.

"Then indeed, my dear, the Kuṇāla bird, surrounded by those bird maidens during the day, disparages them thus - 'Perish you outcasts, be destroyed you outcasts, thieves, cheats, unmindful ones, fickle-minded ones, ungrateful for what has been done, going wherever you wish like the wind.'"

Herein this is the explanation of the meaning - Monks, that jungle thicket is thus declared and thus celebrated. How? "Bearing the earth of all medicinal herbs" is the elaboration. Therein, "bearing the earth of all medicinal herbs" means endowed with earth that bears all medicinal herbs such as roots, bark, leaves, flowers, and so on - this is the meaning; or the mountain bearing the earth endowed with all medicinal herbs. For that region is thus declared and thus celebrated as "bearing the earth of all medicinal herbs"; what is meant is "in that jungle thicket." The same method applies also in the construction of the remaining terms. "Spread with many flowers and garlands" means spread with many flowers that have arisen for the purpose of fruiting and with garlands for adorning. "Ruru" means gold-coloured deer. "Uddāra" means otters. "Biḷāra" means great cats. "Nela-maṇḍala" is called a herd of young elephant calves. "Mahāvarāha" means great elephants; the meaning is inhabited by a tenfold elephant clan distinguished by pasturing and so on, consisting of herds strewn with young elephant calves and great elephants, together with herds of she-elephants. "Issa-deer" means black lions. "Vāta-deer" means great wind-deer. "Pasada-deer" means spotted deer. "Man-eating ogresses" means mare-faced demonesses. "Kimpurisas" means kinnaras of various kinds such as divine kinnaras, moon kinnaras, tree kinnaras, staff-youth kinnaras, konti-bird kinnaras, ear-cloak kinnaras, and so on. "Spread with many groups of trees bearing buds and flower-clusters, with delighted flowers and tips touched with blossoms" means spread with many groups of trees - those bearing buds, those bearing flower-clusters, those fully blossomed, and those blossomed only at the tips. "Vāraṇā" are birds with trunks like elephants. "Celāvaka" - these too are just birds. "Hema and kanaka" means two kinds of gold. In a region intertwined and adorned with these hundreds of mineral substances such as collyrium and so on, with many heaps of coloured minerals. "Friend" - this is merely a form of polite address in the Teaching. "Variegated" means variegated both on the beak and on the lower belly part.

"Aḍḍhuḍḍha" means three and a half; the meaning is three thousand five hundred. "On the road of the journey's course" means on the path of travel reckoned as a journey. "Ubbāhettha" means afflicted. "Upapphusī" means having approached, touched. "Struck a blow" - here the meaning of the term "mā na" should be understood in the sense of the possessive case. "Saṅgamesī" means encountered. "Saṇhāhi" means smooth. "Sakhilāhi" means dear. "Mañjūhi" means gentle. "Madhurāhi" means sweet-voiced. "Samudācarantiyo" means attending by way of performing music. "Fruits of various kinds from many trees" means various kinds of fruits from many trees. "From park to park" means they lead from one park among flower parks and so on to another park - this is the meaning. In "pleasure groves" and so on too, the same method applies. "From coconut grove" means from one coconut grove to another coconut grove. "Atisambhonti" means having thus led him there, they quickly reach him for the purpose of delight.

"Surrounded during the day" means surrounded for the whole day. "Disparages" means they, it is said, having thus attended upon him during the day, having brought him down to the roosting tree, having surrounded him, having sat on the branches of the tree, aspiring "Perhaps we might obtain a sweet word," dwell thinking "When dismissed by him, we shall go to our own dwelling place." But the Kuṇāla king, dismissing them, disparages them with words beginning with "Perish." Therein, "perish" means go away. "Be destroyed" means perish in every way. They are "thieves" because of the destruction of wealth, grain, and so on in the house; "cheats" because of much deceitfulness; "unmindful ones" because of lost mindfulness; "fickle-minded ones" because of unsettled minds; "ungrateful for what has been done" because of the destruction of what was done, through betrayal of friends.

And having said thus, "Thus indeed, monks, even when born as an animal, I know the ingratitude, the great deceitfulness, the misconduct, and the immorality of women; even then I, without turning to their control, wield them under my own control" - by this talk, having removed the discontent of those monks, the Teacher became silent. At that moment two dark cuckoos, having lifted up their master with a stick, being four and four in the lower parts and so on, came to that place. Those monks, having seen them too, asked the Teacher. The Teacher, having said "Formerly, monks, my companion was a phussa cuckoo named Puṇṇamukha; this is his lineage," being asked by those monks in the same manner as before, said -

"Indeed, my dear, in the eastern region of that Himalaya, the king of mountains, there flow very fine and very subtle rivers originating from the mountains, green, approaching."

Therein, "very fine and very subtle" is because of the very fine, smooth quality of the water; "originating from the mountains" because the mountain is their source, thus "mountain-born"; "green" because of the flood mixed with green grass flowing from the Himalayas; "approaching" because of approaching Lake Kuṇāla - thus "very fine and very subtle, mountain-born, green, approaching" means rivers of such a kind flow in which - this is the meaning.

Now, describing the flowers in that Lake Kuṇāla to which they approach, he said -

"In a region with blue water-lilies, lotuses, white water-lilies, white lotuses, hundred-petalled lotuses, fragrant white water-lilies, and mandālaka flowers, freshly grown, with pure fragrance, delightful, and māvaka plants."

Therein, "uppala" means blue water-lily. "Nalina" means white lotus. "Satapatta" means a fully hundred-petalled lotus. "Sampati" means endowed with a region of these freshly grown, newly arisen flowers, with pure fragrance and with delightfulness, and with māvaka plants capable of binding the heart - this is the meaning.

Now, describing the trees and so on in that lake, he said -

"In a forest abundant with kuravaka, mucalinda, ketaka, vedisa, vañjula, punnāga, bakula, tilaka, piyaka, hasana, sāla, saḷala, campaka, asoka, ironwood trees, tirīṭi, bhujapatta, lodda, and sandalwood; in a thicket of dark aloe wood, padmaka, piyaṅgu, devadāru, and coca trees; with kakudha, kuṭaja, aṅkola, kacci, kāra, kaṇikāra, kaṇṇikāra, kanavera, koraṇḍaka, koviḷāra, kiṃsuka, yodhika, forest jasmine, manaṅgaṇa, manavajja, bhaṇḍi, surucira, and bhaginī trees bearing garlands and wreaths; spread with jasmine, sumana, sweet-scented, dhanutakkāri, tālīsa, tagara, usīra, koṭṭha, and kaccha; in a region adorned and decorated with atimuttaka creepers in full bloom spread out; resounding with swans, divers, kādamba geese, and kāraṇḍava ducks; inhabited by groups of sorcerers, perfected ones, ascetics, and hermits; a region frequented by excellent gods, demons, ogres, titans, gandhabba musicians, kinnaras, and great serpents - in such a charming jungle thicket, my dear, there dwells a phussa cuckoo named Puṇṇamukha, with extremely sweet voice, with charming eyes, with intoxicated gaze.

"Indeed, my dear, that phussa cuckoo Puṇṇamukha has two and a half hundred female attendants, bird maidens. Then indeed, my dear, two bird maidens, having gripped a stick with their beaks and having caused that phussa cuckoo Puṇṇamukha to sit in the middle, fly up - 'Let not weariness on the long journey's path carry away that phussa cuckoo Puṇṇamukha.'

"Fifty bird maidens fly below and below - 'If this Puṇṇamukha the phussa cuckoo bird should fall from his seat, we will receive him with our wings.'

"Fifty bird maidens fly above and above - 'Let not the heat of the sun scorch this Puṇṇamukha the phussa cuckoo.'

"Fifty and fifty bird maidens fly on both sides - 'Let not cold or heat or grass or dust or wind or dew touch this Puṇṇamukha the phussa cuckoo.'

"Fifty bird maidens fly in front and in front - 'Let not cowherds or cattle herders or grass-carriers or wood-carriers or forest workers strike this Puṇṇamukha the phussa cuckoo with a stick or a potsherd or a hand or a clod or a staff or a knife or gravel. Let not this Puṇṇamukha the phussa cuckoo come into conflict with shrubs or creepers or trees or branches or pillars or rocks or powerful birds.'

"Fifty bird maidens fly behind and behind, addressing him with smooth, kind, charming, and sweet words - 'Let not this Puṇṇamukha the phussa cuckoo become weary on his seat.'

"Fifty bird maidens fly in every direction, bringing various kinds of fruits from many trees - 'Let not this Puṇṇamukha the phussa cuckoo become exhausted from hunger.'

"Then indeed, my dear, those bird maidens quickly conveyed that phussa cuckoo Puṇṇamukha from park to park, from pleasure grove to pleasure grove, from river ford to river ford, from mountain peak to mountain peak, from mango grove to mango grove, from rose-apple grove to rose-apple grove, from breadfruit grove to breadfruit grove, from coconut grove to coconut grove, for the purpose of delight.

Then indeed, my dear, Puṇṇamukha the phussa cuckoo, surrounded by those bird maidens throughout the day, praised them thus: "Good, good, sisters, this indeed, sisters, is proper for you as daughters of good family, that you should attend to your husband."

Then indeed, my dear, Puṇṇamukha the phussa cuckoo approached the bird Kuṇāla. The attendant bird maidens of the bird Kuṇāla saw that Puṇṇamukha the phussa cuckoo coming from afar; having seen him, they approached Puṇṇamukha the phussa cuckoo; having approached, they said this to that Puṇṇamukha the phussa cuckoo - "This, dear Puṇṇamukha, bird Kuṇāla is very harsh, very harsh in speech; perhaps having come to you, we might obtain pleasant speech." Having said "Perhaps so, sisters," he approached the bird Kuṇāla; having approached, having exchanged friendly greetings with the bird Kuṇāla, he sat down to one side. Seated to one side, Puṇṇamukha the phussa cuckoo said this to that bird Kuṇāla - "Why are you, dear Kuṇāla, wrongly practising towards women who are well-born, daughters of good family, rightly practising? Even towards women who speak disagreeably, dear Kuṇāla, one should speak agreeably, how much more so towards those who speak agreeably!"

When this was said, the bird Kuṇāla disparaged that Puṇṇamukha the phussa cuckoo thus - "Perish, you, my dear wretched outcast, be destroyed, you, my dear wretched outcast, who indeed is more accomplished than you, conquered by a wife!" And thus disparaged, Puṇṇamukha the phussa cuckoo turned back from that very place.

Then indeed, my dear, at a later time, before long, a severe illness arose in Puṇṇamukha the phussa cuckoo - bloody diarrhoea; painful feelings occurred, bordering on death. Then indeed, my dear, this occurred to the attendant bird maidens of Puṇṇamukha the phussa cuckoo - "This Puṇṇamukha the phussa cuckoo is sick; perhaps he might recover from this illness" - leaving him alone without a companion, they approached the bird Kuṇāla. The bird Kuṇāla saw those bird maidens coming from afar; having seen them, he said this to those bird maidens - "But where is your husband, you outcasts?" "Puṇṇamukha the phussa cuckoo is sick, dear Kuṇāla; perhaps he might recover from that illness." When this was said, the bird Kuṇāla disparaged those bird maidens thus - "Perish you outcasts, be destroyed you outcasts, thieves, cheats, unmindful ones, fickle-minded ones, ungrateful for what has been done, going wherever you wish like the wind" - having said this, he approached Puṇṇamukha the phussa cuckoo; having approached, he said this to that Puṇṇamukha the phussa cuckoo - "Alas, dear Puṇṇamukha." "Alas, dear Kuṇāla."

Then indeed, my dear, the bird Kuṇāla, having embraced that Puṇṇamukha the phussa cuckoo with his wings and beak, having raised him up, gave him various medicines to drink. Then indeed, my dear, that illness of Puṇṇamukha the phussa cuckoo was allayed.

Therein, "piyakā" means white-flowered trees. "Hasanā" means the syllable "ha" is a euphonic connector; it is just "asanā." "Tirīṭī" means a certain species of tree. "Candanā" means red fragrant sandalwood trees. "Oghavane" means in a forest endowed with an abundance of these. "Devadārukacocagahane" means in a thicket of devadāru trees and banana plants. "Kaccikārā" means a certain species of tree. "Kaṇikārā" means those with large flowers. "Kaṇṇikārā" means those with small flowers. "Kiṃsukā" means the Cassia Fistula trees. "Yodhikā" means jasmine. "Vanamallikamanaṅgaṇamanavajjabhaṇḍisurucirabhaginimālāmalyadhare" means bearing garlands and wreaths with the flowers of jasmine, those without blemish, those without fault, bhaṇḍī trees, those very beautiful, and bhaginī trees. "Dhanutakkārī" means the bow-shaped trumpet-flower tree. "Tālīsā" means tālīsa-leaf trees. "Kacchavitate" means spread with these jasmine and so on at river banks and mountain slopes. "Saṃkusumitalatā" means in a region adorned and decorated with well-blossomed atimuttaka creepers and various kinds of creepers spread out in those various places. "Gaṇādhivuṭṭhe" means inhabited by groups of these sorcerers and so on. "Puṇṇamukha" means Puṇṇamukha because of the fullness of his face. He is called "phussakokila" because of being touched by others. "Vilāsitanayana" means with charming eyes. "Mattakkha" means just as the eyes of intoxicated ones are red, so he has red eyes; or one with eyes of proper proportion.

"Sister" is an address by the noble convention. "You would attend upon" means you would take him for the whole day and go about. Thus he, having spoken an affectionate talk, dismisses them. Sometimes Kuṇāla together with his retinue goes to see Puṇṇamukha, sometimes Puṇṇamukha comes to the presence of Kuṇāla. Therefore he said "then indeed, my dear." "Samma" means friend. "Having come" means dependent on, in dependence on. "We might obtain" means we might obtain an endearing word from the presence of Kuṇāla. "Perhaps" means perhaps you might obtain; "I shall speak" means not. "Of the well-born" means of those of the same species.

"Perish" means flee. "Wretch" means inferior. "Accomplished" means who indeed is there another accomplished one similar to you. "Conquered by a wife" means conquered by a wife; or this itself is the reading. Thus he disparages him, saying "who indeed is there an accomplished one similar to you, thus conquered by women," for the purpose of his not speaking such a word again. "From that very place" means having thought "Kuṇāla is angry with me," he turned back from that very place; he, having turned back, together with his retinue went to his own dwelling place.

"Perhaps" is a reflection of doubt; having thought thus "he might or might not recover from this illness," they departed leaving him behind. "You" means of you. "Perhaps" means he might or might not recover from that illness; by the time of our arrival he will be dead. For we, having known "he will die right now," have come to become your wives. "He approached" means these women, having come at the time of their husband's death, thinking "we shall become repulsive," having abandoned him, have come; having thought "I, having gone, having collected flowers, fruits and so on, various medicines for my friend, shall make him healthy," the Great Being, strong as an elephant, having flown up into the sky, approached where he was. "Haṃ" is an indeclinable particle; asking "Are you alive, my dear?" he spoke thus. The other too, saying "I am alive," said "Yes, my dear." "He caused to drink" means he made him drink. "Was allayed" means was appeased.

Those bird maidens too came when he had become healthy. Kuṇāla too, having caused Puṇṇamukha to eat various kinds of fruit for a few days, when he had regained his strength, said "My dear, now you are healthy; dwell together with your own attendants; I too shall go to my own dwelling place." Then he said to him "These, my dear, having abandoned me when I was severely ill, run away; I have no need of these wanton women." Having heard that, the Great Being, saying "If so, my dear, I shall tell you of the evil nature of women," having taken Puṇṇamukha, having led him to the red arsenic plateau on the slopes of the Himalayas, sat down on a red arsenic seat at the foot of a sāla tree seven yojanas high. On one side Puṇṇamukha together with his retinue sat down. Throughout the entire Himalayas a divine proclamation went forth - "Today Kuṇāla, the king of birds, having sat down on a red arsenic seat in the Himalayas, will teach the Teaching with the grace of a Buddha; listen to that." Having heard by the successive spreading of the sound, the six sensual-sphere gods for the most part assembled there. The deities of the many serpents, supaṇṇas, kinnaras, sorcerers and so on too proclaimed that matter. At that time a vulture king named Ānanda, with a retinue of ten thousand vultures, was dwelling on Vulture Mountain. He too, having heard that uproar, thinking "I shall hear the Teaching," together with his retinue, having come, sat down to one side. Nārada too, a hermit possessing the five direct knowledges, surrounded by ten thousand hermits, dwelling in the Himalayan region, having heard that divine proclamation, thinking "It seems my friend Kuṇāla will speak of the faults of women; there will be a great assembly; it is fitting for me too to hear that teaching," having gone there by supernormal power together with ten thousand hermits, sat down to one side. There was a great assembly similar to the assemblies at the teachings of the Buddhas. Then the Great Being, by the knowledge of remembering past births, making Puṇṇamukha a bodily witness, spoke of incidents seen in past existences connected with the faults of women. Making known that meaning, the Teacher said -

290.

291.

292.

293.

294.

295.

290-295. Therein, "recovered from illness" means first ill, afterwards recovered. "Seen by me" means in the past, it is said, Brahmadatta, the king of Kāsi, by the accomplishment of his soldiers and vehicles, having seized the kingdom of Kosala, having killed the king of Kosala, having taken his queen-consort who was pregnant, having gone to Bārāṇasī, made her his own queen-consort. She afterwards gave birth to a daughter. But the king by nature had neither daughter nor son; he, being pleased, said "Dear lady, take a boon." She, having accepted it, set it aside. But they gave that girl the name "Kaṇhā." Then, when she had come of age, her mother said to her - "Dear daughter, a boon was given by your father to you; I accepted it and set it aside; take a boon of your own choosing." She, having broken through shame and moral fear due to the abundance of defilements, said to her mother "Mother, there is nothing else that I lack; for the purpose of acceptance, arrange a self-choice ceremony for me." She informed the king. The king, having said "Let her take a husband according to her liking," had a self-choice ceremony proclaimed. In the royal courtyard, many men adorned with all ornaments assembled. Kaṇhā, having taken a flower casket, standing at the upper lion-window, looking about, was not pleased with even one.

At that time, from the clan of King Paṇḍu, Ajjuna, Nakula, Bhīmasena, Yudhiṭṭhila, and Sahadeva - these five sons of King Paṇḍu, having learnt the craft at Takkasilā in the presence of a world-renowned teacher, wandering about thinking "We shall learn the customs of the country," having reached Bārāṇasī, having heard the uproar within the city, having asked and having known that matter, thinking "We too shall go," with forms resembling golden figures, having gone there, stood in succession. Kaṇhā, having seen them, having become enamoured of all five of them, having thrown chaplets of flowers upon the heads of all five, said "Mother, I choose these five persons." She too informed the king. The king, because the boon had been given, without saying "She shall not obtain it," though displeased, having asked "Of what birth are they? Whose sons?" having known their state of being sons of King Paṇḍu, having shown them honour, gave her to them as a wife.

She, in a seven-storeyed mansion, won them over by the power of defilements. But she had one attendant, a humpbacked cripple. She, having won over the five princes by the power of defilements, at the time of their going out, having obtained the opportunity, burning with defilement, does evil together with the hunchback, and speaking together with him - "There is no one dear to me equal to you; having had the princes killed, I shall have your feet anointed with their throat-blood," she says. And even among the others, at the time of being intimate with the eldest brother - "Among these four, you alone are dearer to me; even my life is given up for your sake; after my father's passing, I shall have the kingdom given to you alone," she says. At the time of being intimate with the others too, the same method applies. They, thinking "She holds us dear, and our sovereignty has arisen in dependence on her," were exceedingly pleased with her.

She one day became ill. Then they, having surrounded her, one sat down massaging her head, and the rest each one a hand and a foot. But the hunchback sat down at the foot of the bed. She, to the eldest brother, Prince Ajjuna, who was massaging her head - "There is no one dearer to me than you; as long as I live, I shall live for you; after my father's passing, I shall have the kingdom given to you," giving a signal with her head, she won him over; and to the others too, she gave the same signal with her hands and feet. But to the hunchback - "You alone are my dear one; I shall live for your sake," she gave a signal with her tongue. They all, because of what had been told before, understood that meaning by that signal. Among them, the rest understood only the signal given to themselves. But Prince Ajjuna, having seen the movements of her hands, feet, and tongue - Having thought "Just as to me, so to the rest too signals must have been given by her, and there must be intimacy with the hunchback too," having taken his brothers, having gone out, he asked - "Was the woman with five husbands seen by you showing a movement of her head to me?" "Yes, she was seen." "Do you know the reason?" "We do not know." "This indeed is the reason here; but do you know the reason for the signal given to you with hands and feet?" "Yes, we know." "She gave it to us too for that very same reason. Do you know the reason for the giving of a signal to the hunchback by the movement of her tongue?" "We do not know." Then, having explained to them, having said "Evil deeds were done by her together with this one too," when they did not believe, having summoned the hunchback, he asked. He related the whole story.

They, having heard his word, having become free from desire and lust towards her - "Alas, a woman is indeed evil, immoral; having abandoned those of noble birth and endowed with beauty such as us, she commits evil deeds with such a loathsome and repulsive hunchback. What wise-born person would delight with such shameless women of evil character?" - having reproached womankind in many ways, saying "Enough of the household life for us," the five persons, having entered the Himalayas, having gone forth, having performed the preliminary work on a circular meditation object, at the end of their life span went according to their actions. Now Kuṇāla, the king of birds, was at that time Prince Ajjuna. Therefore, showing an incident seen by himself, he said beginning with "Seen by me."

Therein, "having two fathers" - this is said by way of the king of Kosala and the king of Kāsi. "Pañcapatikāyā" means one having five husbands; the syllable "ya" is merely an indeclinable particle. "Paṭibandhantiyā" means being bound to. "Kabandha" - his neck, it is said, having bent down, was stuck to his chest; therefore he appeared as if his head were cut off. "Having surpassed five" means having surpassed these five. "Khujjavāmanakena" means by a hunchbacked dwarf.

Having said this, showing other things previously seen as well, he again said beginning with "Seen." Therein, in the second story, for now, this is the explanation - In the past, it is said, in dependence on Bārāṇasī, a white-robed female ascetic named Saccatapāpī, having had a hermitage built in a cemetery, dwelling there, ate having let four meals pass; she was well known throughout the entire city like the moon and like the sun. The residents of Bārāṇasī, whether snapping their fingers or stumbling, say "Homage to Saccatapāpī." Then at a certain festival time, on the first day, the goldsmiths, as a group, having built a pavilion in a certain place, having brought fish, meat, liquor, scents, garlands and so on, began drinking liquor. Then one goldsmith, while throwing away the dregs of liquor - having said "Homage to Saccatapāpī," by a certain wise man - when it was said "Hey, you blind fool, you pay homage to a woman of fickle mind; alas, what a fool!" - he said "My dear, do not say so; do not commit an action conducive to hell." Then he said to him "You dullard, be silent; make a bet for a thousand. I, having had Saccatapāpī, adorned and prepared, make me hold the dregs of liquor, seated in this very place, shall drink liquor on the seventh day from now. There is no such thing as a woman of stable morality." He, having said "You will not be able to," made a bet with him for a thousand. He, having informed the other goldsmiths of that, on the following day, right early, having entered the cemetery in the guise of a hermit, stood not far from her dwelling place, paying homage to the sun.

She, while going for almsfood, having seen him - "He must be a hermit of great supernormal power; I dwell beside the cemetery, while this one dwells in the midst of the cemetery; there must be a peaceful state within him; let me pay homage to him" - having approached, she paid homage. He neither looked at her nor spoke to her. On the second day too she did likewise. But on the third day, at the time of paying homage, with face cast down, he said "Go away." On the fourth day, he exchanged friendly greetings saying "I hope you are not troubled about almsfood?" She, satisfied thinking "A friendly welcome has been obtained by me," departed. On the fifth day, having received more friendly welcome, having sat down for a short while, she went. But on the sixth day, when she had come, paid homage, and was seated - having said "Sister, what indeed is this great sound of singing and music today in Bārāṇasī?" - when it was said "Noble sir, you do not know; a festival has been proclaimed in the city; that is the sound of those celebrating there" - as if not knowing, saying "Is this sound here indeed?" - he asked "Sister, how many meals do you let pass?" "Four, noble sir; but how many do you let pass?" "Seven, sister." This he spoke falsely. For he eats daily at night. He, having asked her "How many years have you been gone forth, sister?" when she had said "Twelve years," when asked "How many years for you?" he said "This is my sixth year." Then, having asked her "But is there any attainment of a peaceful state for you, sister?" when it was said "There is not, noble sir; but is there for you?" having said "There is not for me either" - he said "Sister, we obtain neither sensual happiness nor the happiness of renunciation. Is hell hot only for us? We perform a service for the public. I shall become a layman. There is wealth belonging to my mother. I am not able to endure suffering." She, having heard his word, due to her own fickleness of mind, having become one with her mind bound to him - said "Noble sir, I too am dissatisfied; but if you will not abandon me, I too shall become a laywoman." Then he, saying "Come, I shall not abandon you; you shall be my wife," having led her into that city, having lived together, having gone to the liquor-drinking pavilion, having had her hold the dregs of liquor, drank liquor. The other one lost the thousand. She, dependent on him, prospered with sons and daughters. At that time Kuṇāla was the drunkard. Therefore, making known what was seen by himself, he said beginning with "Seen by me."

In the third story, the past account is expanded in the commentary on the Kākavatī Jātaka in the Book of Fours. At that time, however, Kuṇāla was a garuḷa. Therefore, making known what was seen by himself, he said beginning with "Seen by me."

In the fourth story, in the past, Brahmadatta, having killed the king of Kosala, having seized the kingdom, having taken his queen-consort who was pregnant, having returned to Bārāṇasī, even though knowing her state of being pregnant, made her his queen-consort. She, when the embryo was fully matured, having given birth to a son resembling a golden figurine - thinking "Even when he has come of age, the king of Bārāṇasī will have him killed, saying 'This is the son of my adversary, what use is he?' - let not my son die at the hands of others," said to the nurse - "Mother, having spread a rag over this child, having laid him down in the charnel grove, come back." The nurse, having done so, having bathed, returned. The king of Kosala too, having died, was reborn as a guardian deity of his son. By his power, one she-goat belonging to a certain goatherd who was pasturing goats in that region, having seen that boy, having produced affection, having given him milk to suckle, having grazed a little, having gone back again, gave him milk to suckle two, three, four times. The goatherd, having seen her behaviour, having gone to that place, having seen that child, having established affection as for a son, having led him away, gave him to his own wife. She, however, was childless; therefore she had no breast milk; then she gave him only goat's milk to drink. From then on, however, two or three she-goats die daily. The goatherd - thinking "If this one is looked after, all the she-goats will die; what use is he to us?" having laid him in a clay vessel, having covered it with another, having smeared the opening without any gap with bean flour, released it in the river. That, being carried along by the current, at the lower ford, at the king's residence, a certain outcast together with his wife, a repairer of old things, while washing bow-string hemp, having seen it, having gone quickly, having brought it, having placed it on the bank, having opened it wondering "What is in here?" and looking, saw a child. His wife too was childless; affection as for a son arose in her for him; then, having led him home, she looked after him. From the age of seven or eight years onwards, when his mother and father went to the royal family, they took him along. From the age of sixteen onwards, however, he himself frequently went and did the repair of old things.

The king's queen-consort had a daughter named Kuruṅgadevī, bearing the highest beauty. She, from the time of seeing him, having become enamoured of him, finding no delight elsewhere, would come to his very workplace. Through their frequent seeing of each other, for those who were enamoured of each other, transgression occurred in a concealed place within the royal family itself. As time went on, the female attendants, having found out, reported to the king. The king, having become angry, having convoked the ministers - said "Such and such a deed has been done by this outcast's son; do what is to be done to him." The ministers said "This is a great transgression; it is fitting to have various kinds of bodily punishment inflicted and afterwards to kill him." At that moment, the boy's father, the guardian deity, attached himself to the body of that very boy's mother. She, by the power of the deity, having approached the king, said - "Great king, this boy is not an outcast; this boy was born in my womb, the son of the king of Kosala. I spoke falsely to you, saying 'My son has died.' I, thinking 'He is the son of your adversary,' having given him to the nurse, had him abandoned in the charnel grove. Then one goatherd looked after him. He, when his own she-goats were dying, set him adrift in the river. Then, that outcast who was a repairer of old things in your household, having seen him floating, nourished him. If you do not believe, having summoned them all, ask them."

The king, having summoned all of them beginning with the nurse, having asked, having heard that very same account, pleased, thinking "This boy is of noble birth," having bathed him, having had him adorned, gave him his own daughter. But because of the she-goats having been killed on his account, they gave him the name "Prince Eḷika." Then the king, having given him an army and vehicles - dismissed him saying "Go, take the kingdom belonging to your father." He too, having taken Kuruṅgadevī, having gone, was established in the kingdom. Then the king of Bārāṇasī, thinking "This one has not learnt the crafts," sent a teacher named Prince Chaḷaṅga for the purpose of teaching him the crafts. He gave him the position of general, thinking "He is my teacher." Afterwards, Kuruṅgadevī committed misconduct with him. The general too has an attendant named Dhanantevāsī. He sent garments, ornaments, and so on for Kuruṅgadevī through his hands. She did evil with him too. Kuṇāla, bringing forth and showing that reason, said beginning with "Seen by me."

Therein, "Lomasuddarī" means one whose belly is adorned with a line of hair. "With the pupil Dhanantevāsī of Prince Chaḷaṅga" means even though desiring Prince Eḷika, she did evil together with General Prince Chaḷaṅga and with his very own attendant Dhanantevāsī. "Thus women of misconduct are immoral, of bad character, therefore I do not praise them" - this the Great Being showed, having brought up the past. For he was at that time Prince Chaḷaṅga, therefore he brought up an incident seen by himself.

In the fifth story too, in the past, the king of Kosala, having seized the kingdom of Bārāṇasī, having made the queen-consort of the king of Bārāṇasī, even though pregnant, his own queen-consort, went to his own city. She afterwards gave birth to a son. The king, because of being without a son, having nourished him with affection for a son, having had him trained in all the crafts, when he had come of age, sent him saying "Take the kingdom that is your own father's property." He, having gone there, exercised kingship. Then his mother, having asked permission of the king of Kosala saying "I wish to see my son," going to Bārāṇasī with a great retinue, took up residence in a certain market town between the two countries. Right there was a certain brahmin youth named Pañcālacaṇḍa, who was handsome. He offered her a present. She, having seen him, with her mind bound to him, having done evil deeds together with him, having spent a few days right there, having gone to Bārāṇasī, having seen her son, having quickly turned back, having taken up residence again in that very market town, having engaged in misconduct together with him for a few days, went to the city of Kosala. She, from that time onwards, before long, having given this and that reason, having asked permission of the king saying "I am going to the presence of my son," going and coming, engaged in misconduct together with him in that market town for about a fortnight. "My dear Puṇṇamukha, these women are indeed immoral, liars" - showing this past too, the Great Being said beginning with "Thus indeed this."

Therein, "the mother of Brahmadatta" means the mother of Prince Brahmadatta who was exercising kingship over the kingdom of Bārāṇasī. At that time, it is said, Kuṇāla was Pañcālacaṇḍa, therefore, showing an incident known by himself, he said thus.

"These and" means: my dear Puṇṇamukha, do not think "Only these five women did evil, not others"; rather, both these and many others are doers of evil deeds. Standing at this point, the stories of adulteresses in the world should be related. "The earth" means just as the earth, known as the ground, equally disposed, through the absence of aversion, having become equally disposed towards all, that treasure-bearing earth is a support for all kinds, a support for both the highest and the lowest; so too women, through the power of defilements, are a support for all, both the highest and the lowest. For women, gaining the opportunity, do evil with anyone whatsoever. "All-enduring" means just as she endures everything, does not tremble, is not shaken, does not waver, so too women endure all men through the power of worldly gratification. If any man is established in their minds, for the sake of protecting him they do not tremble, do not waver, do not make an uproar. And just as she is not shaken and does not waver, so too women are not shaken and do not waver by sexual intercourse; it is not possible to satisfy them by that.

"A fierce beast" means a wicked animal. "Five-weaponed" means this is said by way of the mouth and the four feet. "Suruddha" means very cruel, very harsh. "So too are women" means just as indeed the mouth and the four paws are the five weapons of a lion, so too for women, forms, sounds, odours, flavours, and tangible objects are the five weapons. Just as he, seizing his prey, seizes with those very five, so too they, seizing their prey of defilements, having struck with weapons beginning with form, seize. Just as he, being hard, devours by force, so too these are hard, forceful devourers. So too indeed these, even upon men of firm morality, having used force by their own power, bring about the destruction of morality. Just as he delights in harming others, so too these delight in harming others through the power of defilements. "Those" means a man should not trust those thus endowed with faults.

"Gamanīyo" means courtesans. This is what is meant - my dear Puṇṇamukha, these names of women such as "prostitutes" and so on, these are not their intrinsic names. They are not called prostitutes, nor are they called women to be approached, nor are they called courtesans; but by their intrinsic name they are called murderesses, those who are called prostitutes, women to be approached. "Vadhikāyo" means those who slay their husbands. This meaning should be illustrated by the Mahāhaṃsa Jātaka. For this was said:

"Veṇikatā" means those with braided hair. Just as indeed a thief standing in the forest, having tied up his topknot, plunders wealth, so these too, having led one under the control of defilements, plunder wealth. "Like liquor mixed with poison" means like intoxicating liquor mixed with poison. Just as that shows disturbance, so these too, filled with lust for other men, not knowing what should and should not be done, doing one thing when another should be done, show disturbance. "With flattering speech" means just as a merchant speaks only the praise of his own goods, so these too, having concealed their own faults, proclaim only their virtues. "Ever-turning" means just as the horn of an antelope stands twisted, so through fickleness of mind they are ever-turning. "Like a serpent" means like a serpent, they are called double-tongued through falsehood. "Like a pit" means just as a cesspit covered with a board, so they go about concealed by clothes and ornaments. And just as a hole covered with rubbish, when stepped upon, produces pain in the feet, so these too when associated with through trust. "Like an abyss" means just as the abyss in the great ocean is hard to fill, so these too are hard to fill with three things - sexual intercourse, giving birth, and adornment. Therefore he said - "Unsatisfied with three things, monks, is a woman" and so on.

"Like a demoness" means just as a demoness, through greed for flesh, cannot be satisfied with wealth, rejecting even much wealth she desires only flesh, so these too, through greed for sexual intercourse, are not satisfied even with much wealth, not counting wealth they desire only sexual intercourse. "Like Yama" means just as Yama takes away absolutely and spares nothing, so these too spare no one among those accomplished in birth and so on, bringing all to the destruction of morality and so on through the power of defilements, at the second mind-moment they lead them to hell. "Like fire" means just as fire consumes everything, both what is pure and what is impure, so these too associate with all, both low and high. In the simile of the river too, the same method applies. "Wherever they wish they go" is an instrumental expression used in the locative sense; wherever their desire is, there they run. "Neru" means in the Himalayas there is one golden mountain; even crows that have approached it become gold-coloured. Just as that, so these too, making no distinction, regard whoever has approached them as one and the same.

"Visarukkho" means a kiṃpakka tree resembling a mango. It bears fruit constantly, and is endowed with beauty and so on; therefore, consuming it without suspicion, they die. Just so, these too, by way of beauty and so on, constantly bearing fruit, appear as if delightful. But when associated with, having given rise to negligence, they cause one to fall into the realms of misery. Therefore it was said -

Or just as a poisonous tree, ever bearing fruit, is always bringing harm, so too are these by way of destroying morality and so on. Just as the root, the bark, the leaf, the flower, and the fruit of a poisonous tree are nothing but poison - thus it is ever bearing fruit - so too their form also etc. tangible object also is nothing but poison - thus like a poisonous tree ever bearing fruit.

He said thus "Panuttaretthā" in verse composition to make that meaning clear. Therein, "women who are destroyers of treasures" means women who create obstacles to the treasures painfully accumulated by their husbands, giving these to others and engaging in misconduct.

From here onwards, showing the grace of his Dhamma discourse in various ways, he said -

296.

"There are these six things, dear Puṇṇamukha, which when a need arises work harm -

297.

298.

"Indeed, dear Puṇṇamukha, by nine reasons a woman brings corruption upon her husband - she is inclined to go to parks, she is inclined to go to pleasure groves, she is inclined to go to river fords, she is inclined to go to relatives' families, she is inclined to go to other families, she is inclined to be engaged in the pursuit of adorning herself with mirrors and cloth, she is a drinker of intoxicants, she is inclined to peeping out, she is one who stands at the door. Indeed, dear Puṇṇamukha, by these nine reasons a woman brings corruption upon her husband. And further there is a saying here -

299.

300.

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304.

305.

306.

307.

308.

309.

310.

296-310. Therein, "a bull, a cow" is said with a change of gender. "Becomes corrupted at the relatives' home" means there she, having become fearless, from the time of youth onwards engages in misconduct together with intimate servants and so on; the relatives, even knowing, do not make a refutation, and avoiding their own ill repute, they are as if not knowing. "Working harm" means matters that should not be practised; the meaning is: doing what should not be done. "Without quality" means without a bowstring. "An evil companion" means a bad friend.

"By poverty" means by the state of poverty. The same method applies to the remaining terms as well. Therein, a poor man, because of the absence of ornaments and so on, is not able to win her over through defilement, so she despises him. A sick man is not able to win her over with sensual pleasures as objects and sensual pleasures as defilements. One worn out by old age is not capable of bodily and verbal play and delight. A drunkard takes even her hand ornaments and so on into the liquor house itself. A fool, a blind fool, is not skilled in the pleasures of love. A heedless one, having become addicted to slave women, cohabits with the household slave women, but reviles and abuses his wife; on account of that she despises him. One who conforms in all duties - "This one is powerless; he conforms only to me" - she reviles and abuses him. But whoever hands over all wealth and entrusts the household to her, his wife, having taken all the essence of wealth into her own hands, despises him like a slave, and when she wishes, saying "What use are you?" she throws him out even from the house. "Reached the head" means having reached the state of the head.

"Brings corruption" means she brings corruption upon her husband, she offends against him; the meaning is: she does evil action. "Of the habit of going to parks" means whether having asked permission of her husband or without asking permission, having frequently gone to one among flower parks and so on, having engaged in misconduct there, having said such things as "Today an oblation was made by me to the tree deity in the park," she convinces her foolish husband. But a wise one, thinking "Surely she engages in misconduct there," does not allow her to go again. Thus the meaning should be understood in all the terms as well. "Another's family" means the house of friends and companions and so on. She goes there having said such things as "I have interest invested at such and such a family; there is a temporary loan; I shall settle that." "Of the habit of peeping" means of the habit of looking through windows and so on. "Standing at the door with its panels open" means displaying her limbs and minor limbs, she stands at the open door.

"Transgresses" means she goes beyond bounds; the meaning is: while standing right in the presence of her husband, she shows a sign to another. "Stretches herself" means either having previously made an arrangement, "When I see him I shall stretch myself; by that signal you should know whether there is an opportunity or not," or even without having made an arrangement, thinking "Thus this one will become attached to me," while standing right behind her husband, she stretches herself and displays the stretching. "Bends" means having dropped something on the ground, as if picking it up, having bent down, she shows her back. "Displays charm" means she displays charm either through postures such as walking and so on, or through adornment. "Acts bashfully" means as if being bashful, she covers her body with a cloth, or clings to a door panel or a wall. "With a nail" means she strikes toenail against toenail, fingernail against fingernail. "With a stick" means with a small rod. "A child" means having taken either her own child or another's child, she lifts him up or has him lifted up. "Plays" means either she herself plays, or she has the child play. In "kissing" and so on too, the same method applies. "Gives" means she gives him some fruit or flower. "Requests" means she requests that very thing back from him. "Imitates" means whatever the child does, she imitates it. "Loudly" means loudly by way of a loud sound or by way of praise. "Softly" means softly by way of a gentle sound, or by disagreeable speech, or by contemptuous speech. "Openly" means not concealed, in the midst of many people. "Privately" means concealed, in a secret place. "By dancing" means by these, dancing and so on, she makes a sign. Therein, regarding making a sign by weeping, the story of the chaplain's wife who was carried off by a merchant's son, having mounted an elephant through a window at night while the rain god was raining, should be told. "Laughs" means she laughs a great laugh; thus too she makes a sign. "Armpit" means the armpit. "Scrapes with the teeth" means she scrapes with her teeth. "The head" means the hair-knot. Thus by loosening and binding the hair too, she makes a sign to other men; whether having targeted a specific person or without having targeted anyone, thinking "Someone will become attached" - she does it indeed.

"Should be known as corrupted" means she is corrupted towards me, angry; and having become angry, she engages in misconduct - thus she should be known by a wise person. "Going abroad" means having said such things as "The wealth invested in such and such a village is being lost, go and recover it, engage in trade," when he has gone, desiring to engage in misconduct, she praises his going abroad. "Harm" means decline. "What is not one's function" means what is not fitting to be done. "Having wrapped up" means having dressed tightly. "Become restless" means turning this way and that way. "Become agitated" means become uproarious; she rouses the attendant lying at her feet, has the lamp lit, creates various kinds of uproar, and destroys his delight in defilements. "Experiences suffering" means she says such things as "My head aches." "Acts contrary" means she acts in opposition, by way of giving hot food to one who wishes for cold food, and so on. "Destroyer of wealth" means one who destroys through addiction to liquor and so on the wealth painfully accumulated by the husband. "Makes intimacy" means she makes intimacy under the power of defilements. "One with feet gone out" means one with feet gone out for the purpose of looking out for a lover. "Towards her husband" means she is an adulteress through disrespect towards her husband and through a corrupted mind.

"All women" means except for those whose defilements have been made thin through insight, all the remaining women would do evil. "Finding" means being found, being available - this is the meaning. "A sheltered place" means a place for secret consultation, a place for breaking through. "A moment or a secret place" means an opportunity or a concealed place for the purpose of doing evil. "Would do indeed" - here "nu" is merely a particle. "Not having obtained" means not having got. Or this itself is the reading; not having obtained another accomplished man, they would do evil even with a cripple, even with one more repulsive than that. "Among those who make delight" means among those who create amusement. "Among those who cannot be restrained" means among those who cannot be disciplined by refutation. "Like a ford" means just as a ford does not prevent anyone bathing, whether of the highest or lowest rank, so too these, when there is a secret place or a moment or a sheltered place, do not reject anyone.

For thus in the past, in Bārāṇasī, there was a king named Kaṇḍarī, bearing the most excellent appearance. His ministers daily brought a thousand caskets of perfume for him. With those, having done the plastering in his dwelling, having split the perfume caskets, having made them into fragrant firewood, they cook food. His wife too was lovely, named Kinnarā by name. His religious adviser too was of the same age, named Pañcālacaṇḍa, endowed with higher intelligence. But near the king's mansion, within the inner wall, a rose-apple tree grew; its branch hung over the top of the wall. In its shade there dwelt a loathsome, ill-formed cripple. Then one day Queen Kinnarā, looking through the window, having seen him, having become enamoured, at night, having gratified the king with sensual delight, when he had fallen into sleep, having gently risen from her seat, having placed food of various excellent flavours in a golden dish, having placed it on her hip, having descended by a cloth rope through the window, having climbed the rose-apple tree, having descended by the branch, having fed the cripple, having done evil, having ascended the mansion by the very path by which she had come, having rubbed her body with perfumes, she lay down together with the king. By this method she constantly does evil together with him. But the king does not know.

One day, having circumambulated the city, while entering his dwelling, having seen the cripple lying in the shade of the rose-apple tree, who had reached the utmost pitifulness, he said to the chaplain - "Look at this human ghost." "Yes, I see him, Sire." "Could indeed, my dear, any woman approach such a repulsive one under the power of desire and lust?" The cripple, having heard that conversation, having generated conceit, thinking "What is this king saying? He does not know of his own queen's coming to my presence, methinks," having raised joined palms towards the rose-apple tree, said "Listen, master, O deity born in the rose-apple tree, apart from you no other knows this matter." The chaplain, having seen his action, thought - "Surely the king's queen-consort, having gone by the rose-apple tree, does evil together with this one." He asked the king - "Great king, what is the bodily contact of your queen like in the night-time?" "My dear, I see nothing else, but in the middle watch her body is cold." "If so, Sire, let other women be set aside; your queen-consort, Queen Kinnarā, does evil together with this one." "My dear, what are you saying? Would one such as she, endowed with supreme charm, take delight together with this supremely loathsome one?" "If so, Sire, investigate her."

He, saying "Very well," at night, having eaten supper, having lain down together with her, thinking "I shall investigate," at the usual time of falling asleep, he was as if fallen asleep. She too, having risen, did likewise. The king, having gone following right at her heels, stood leaning against the shade of the rose-apple tree. The cripple, having become angry with the queen, struck her on the ear-chain with his hand, saying "You have come today having delayed too long." Then, having said to him "Do not be angry with me, master; I was watching for the king's falling asleep," she was like a foot-attendant in his house. But by that blow of his, the lion-faced earring, having slipped from her ear, fell at the feet of the king. The king, thinking "This much will suffice," having taken it, went away. She too, having been unfaithful together with him, having gone in the former manner itself, began to lie down together with the king. The king, having rejected her, on the following day commanded "Let Queen Kinnarā, having adorned herself with all the ornaments given by me, come." She, having said "My lion-faced earring is at the goldsmith's," did not come; and when sent for again, she came with only one earring. The king asked - "Where is your earring?" "At the goldsmith's." Having had the goldsmith summoned, he said "For what reason did you not give this woman her earring?" "I do not have it, Sire." The king, having become angry with her, having said "You wicked caṇḍālī woman, one such as me should be your goldsmith," having thrown that earring before her, said to the chaplain - "My dear, what was said by you is true; go and have her head cut off." He, having placed her in a certain area right in the king's palace, having approached the king - "Sire, do not be angry with Queen Kinnarā; all women are of such a nature indeed. If you wish to know the immoral nature of women, I shall show you their wickedness and their abundant deceitfulness; come, let us wander through the countryside in the guise of unknown persons," he said.

The king, having said "Very well," having handed over the kingdom to his mother, set out on a journey together with him. When they had gone a yojana's distance along the road and were seated on the highway, a certain householder, having performed the marriage ceremony for his son's benefit, having seated a maiden in a covered vehicle, was going with a great retinue. Having seen that, the chaplain said to the king - "If you wish, it is possible to make this maiden do evil together with you, Sire." "What are you saying? She has a great retinue; it is not possible, my dear." The chaplain, having said "If so, watch, Sire," having gone ahead, having surrounded a place not far from the road with a curtain, having placed the king inside the curtain, himself sat down beside the road, weeping. Then that householder, having seen him, asked "Father, why are you weeping?" "My wife is heavy with burden; I have set out on the road to take her to the family house; right on the way her womb has stirred; she is suffering inside the curtain; there is no woman near her; I too cannot go there; I do not know 'What will come to be?' It is fitting to obtain a woman." "Do not weep; I have many women; one will go." "If so, let this very maiden go; it will be a blessing for her too." He thought - "He speaks the truth; it is indeed a blessing for my daughter-in-law too; for by this sign she will prosper with sons and daughters" - and he sent that very one. She, having entered there, having seen the king, having become enamoured, did evil. The king also gave her a signet ring. Then, when she had come out having accomplished her task, they asked her - "What has she given birth to?" "A golden-coloured son." The householder, having taken her, set out. The chaplain too, having gone to the king's presence, asked "You have seen, Sire, even a maiden is thus evil; how much more then others? But has anything been given by you to her?" "Yes, a signet ring was given." "I shall not let her have it" - and having gone quickly, having seized the small carriage, when it was asked "What is this?" he said "This one has taken the signet ring placed at the pillow of my brahmin wife and come; give it, dear girl, the signet ring." She, while giving it, having pierced the brahmin on the hand with her fingernail, gave it saying "Take it, you thief."

Thus the brahmin, having shown the king many other adulteresses too by various means, said "Let this much suffice here for now; we shall go elsewhere, Sire." The king, having returned to Bārāṇasī itself, saying "Even if we were to travel throughout the whole of Jambudīpa, all women will be of just such a nature; what use are they to us? Let us turn back" - Being entreated by the chaplain saying "Great king, women are indeed of such evil character; this is their nature; forgive, Sire, Queen Kinnarā," having forgiven, he had her driven out from the royal residence, but having removed her from her position, he made another queen-consort. And he had that cripple driven out and had the rose-apple branch cut down. At that time Kuṇāla was Pañcālacaṇḍa. Thus, bringing forth and showing a reason seen by himself, he spoke a verse -

311.

Its meaning is - That which indeed was the cause of dispassion for King Kaṇḍarī and Queen Kinnarā - thus of these Kaṇḍarī and Kinnarā - having seen that, it should be known - all women do not delight at home with their own husbands. For indeed, having seen another man, a cripple, having abandoned that king, such a man skilled in delight, the wife did evil together with that human ghost.

Also in the past, in Bārāṇasī, a king named Baka exercised kingship righteously. At that time, a certain poor man dwelling at the eastern gate of Bārāṇasī had a daughter named Pañcapāpī. It is said that she, formerly too, as a poor man's daughter, having kneaded clay, was plastering the wall of the house. Then a certain Individually Enlightened One, for the purpose of plastering his own cave, having thought "Where shall I obtain clay?" and "It is possible to obtain it in Bārāṇasī," having put on his robe, with bowl in hand, having entered the city, stood not far from her. She, having become angry, looking up, with a corrupted mind said "He begs even for clay." The Individually Enlightened One remained quite motionless. Then she, having seen the Individually Enlightened One motionless, having again gladdened her mind, having said "Ascetic, can you not even get clay?" having brought a large lump of clay, placed it in his bowl. He, with that clay, made plastering in the cave. She, before long, having passed away from there, in that very city, in the village outside the gate, took conception in the womb of a woman of unfortunate destiny. She, after the elapse of ten months, emerged from her mother's womb. As a result of the lump of clay, her body was accomplished in touch, but because of having looked up angrily, her hands, feet, face, eyes, and nose were ugly and deformed. Therefore they recognised her as "Pañcapāpī."

Then one day, the king of Bārāṇasī, at night, in the guise of an unknown person, investigating the city, went to that region. She too, playing together with village girls, not knowing him to be the king, seized him by the hand. He, by the touch of her hand, was unable to remain in his own nature; he was as if touched by divine contact. He, infatuated with the lust of contact, having taken her by the hand even though so deformed, having asked "Whose daughter are you?" when it was said "Of one dwelling at the gate," having asked about her state of being without a husband, said "I shall be your husband; go and get permission from your mother and father." She, having approached her mother and father, having said "A certain man, mother, desires me," when it was said "He too will be a poor man; if he desires even such a one, very well," having gone, she reported the state of having been permitted by her mother and father. He, having dwelt together with her in that very house, right early entered the king's dwelling. From then on, in the guise of an unknown person, he constantly went there; he did not even wish to look at another woman.

Then one day, bloody diarrhoea arose in her father. Milk-rice prepared with unbroken milk, ghee, honey, and sugar was the medicine for this; they, due to poverty, were unable to produce it. Then Pañcapāpī's mother said to her daughter - "Well, dear, will your husband be able to produce milk-rice?" "Mother, my husband must be even poorer than us; even so, I shall ask him; do not worry," having said this, at the time of his arrival, having become unhappy, she sat down. Then the king, having come, asked her "Why are you unhappy?" She reported that matter. Having heard that, the king, having said "Dear lady, this is a very rich medicine; from where shall I obtain it?" thought - "It is not possible for me to continue thus constantly; on the road, danger too is to be expected. If indeed I shall take her to the inner palace, those not knowing the accomplishment of her touch will make sport saying 'Our king has come having taken a demoness.' Having made all the city inhabitants know the contact of her, I shall free myself from blame." Then the king said to her - "Dear lady, do not worry, I shall bring milk-rice for your father," having said this, having enjoyed himself together with her, having gone to the king's dwelling, on the following day, having had such milk-rice cooked, having had leaves brought, having made two containers, having put milk-rice in one, having placed the crest-jewel in one, having tied them up, having gone in the night-time, said "Dear lady, we are poor; it was obtained with difficulty. You should tell your father 'Today eat milk-rice from this container, tomorrow from this one.'" She did so. Then her father, because of the richness of the milk-rice, having eaten only a little, became satisfied. Having given the remainder to his wife, he himself too ate. All three too were satisfied. But the container with the crest-jewel they set aside for the following day's purpose.

The king, having gone to his dwelling, having washed his face, having said "Bring me my crest-jewel," when it was said "We do not see it, Sire," said "Search the whole city." They, even after searching, did not find it. "If so, search outside the city in the houses of the poor, taking up the food-leaf containers." Searching, having seen the crest-jewel in that pot, they bound her mother and father as "thieves" and led them away. Then her father, having said "Master, we are not thieves; this jewel was brought by another," when it was said "By whom?" having informed "By my son-in-law," when asked "Where is he?" said "My daughter knows." Then he spoke together with his daughter - "Dear daughter, do you know your husband?" "I do not know." "This being so, there is no life for us." "Dear father, he comes in the darkness and goes in the darkness itself; therefore I do not know his appearance, but I am able to know him by the touch of the hand." He informed the king's men. They too reported to the king. The king, as if not knowing, said "If so, having placed that woman in the royal courtyard inside a curtain, having made a hole in the curtain the size of a hand, having assembled the city-dwellers, seize the thief by the touch of the hand." The king's men, having gone to her presence to do so, having seen her appearance, having become remorseful - "Fie! Fie! A she-goblin!" having loathed her, they did not dare to touch her; but having brought her, having placed her in the royal courtyard inside a curtain, they assembled all the city-dwellers. She, having seized the outstretched hand of each one who came through the hole, says "This is not he." The men, being bound by her touch resembling divine contact, were unable to depart, and they thought "If this one is deserving of punishment, even having paid the fine, even having undergone the state of a slave and labourer, we shall keep her in our house." Then the king's men, having beaten them with sticks, put them to flight. Beginning with the viceroy, all were like mad men.

Then the king - "Perhaps it might be I," and stretched out his hand. She, having seized him by the hand, made a great sound "My thief has been caught!" The king asked them too - "When you were seized by the hand by her, what did you think?" They reported truthfully. Then the king said to them - "I had this done in order to bring her to my own house, having thought 'Not knowing her touch, they would despise me'; therefore all of you have been made to know by me. Speak now, sirs, in whose house is she fit to be?" "In yours, Sire." Then, having consecrated her, he made her his queen-consort. He had sovereignty given to her mother and father as well. And from then on, infatuated by her, he neither established judgment nor looked at another woman. Those women sought an opportunity against her. She, one day, having seen in a dream a sign of being the queen-consort of two kings, informed the king. The king, having had the dream-interpreters summoned, asked "When such a dream has been seen, what happens?" They, having taken a bribe from the other women - Having said "Great king, the queen's state of being seated on the back of an all-white elephant is an advanced sign of your death, and her touching the moon while on the elephant's back is an advanced sign of the bringing of an enemy king against you," when it was said "Now what should be done?" they said "Sire, it is not possible to kill her, but it is fitting to place her on a boat and release her into the river." The king, together with food, clothing, and ornaments, in the night-time, having placed her on a boat, released her into the river.

She, being carried along by the river, downstream reached the place facing King Bāvarika who was playing in the water by boat. His general, having seen the boat, said "This boat is mine." The king, having said "The goods on the boat are mine," having seen her on the boat that had arrived, asked "Who indeed are you, resembling a she-demon?" She, having smiled, having told of her position as queen-consort of King Baka, related to him all that incident. She, however, was well-known throughout the entire Indian subcontinent as Pañcapāpī. Then the king, having taken her by the hand, lifted her up; together with the very seizing, infatuated with lust for her touch, not having the perception of a woman towards other women, he established her in the position of queen-consort. She was dear as life to him. Baka, having heard that news, saying "I shall not allow him to make her queen-consort," having gathered his army, having made a dwelling on the opposite landing place, sent a letter - "Let him give me my wife or give battle." He, having said "I shall give battle, not the wife," was equipped for battle. The ministers of both, having consulted "There is no cause for death on account of a woman; because of being the former husband, she belongs to Baka; because of being obtained by boat, she belongs to Bāvarika; therefore let her be in each one's house for seven days each," convinced both kings. Both of them, being delighted, having built cities at the landing place and the opposite landing place, dwelt there. She performed the role of queen-consort for both of them. Both were infatuated by her. But she, having dwelt for a week in one's house, while going by boat to the other's house, commits evil in the middle of the river with a certain old humpbacked fisherman who drove and steered the boat. At that time Kuṇāla, the king of birds, was Baka; therefore, bringing forth and showing a reason seen by himself, he spoke a verse -

312.

Therein, "devoted to perpetual sensual pleasure" means one who was devoted to perpetual sensual pleasure. "She transgressed" means she engaged in misconduct. "Against one subject to her control" means against one who was subject to her own control, in the presence of her own servant - this is the meaning. Or the genitive case is used in the instrumental sense; thus it has been said that she did evil together with him. "What other" means which other man would she not commit adultery against - this is the meaning.

Furthermore, in the past, the wife of Brahmadatta, the queen-consort named Piṅgiyānī, having opened the latticed window and looking out, having seen the state horse groom, at the time of the king's falling asleep, having descended through the window, having been unfaithful together with him, having again ascended the mansion, having rubbed her body with perfumes, she lay down together with the king. Then one day the king, thinking "Why indeed is the queen's body always cold at the time of midnight? I shall investigate," one day, having been as if fallen asleep, having followed after her as she rose and went, having seen her committing adultery together with the horse groom, having turned back, he ascended the bed. She too, having been unfaithful, having come back, lay down on the small bed. On the following day the king, right in the midst of the assembly of ministers, having had her summoned, having made that matter known, saying "All women indeed are of bad character," having forgiven her offence deserving of execution, imprisonment, cutting, and breaking, having removed her from her position, he made another queen-consort. At that time King Kuṇāla was Brahmadatta; therefore, bringing forth and showing what was seen by himself, he spoke a verse -

313.

Therein, "even him" means she, thus committing adultery, did not find either the groom or the position of queen-consort - she did not find either; she was fallen from both sides. "Lustful woman" means one desiring sensual pleasures.

"Thus women are of bad character" - having spoken of the faults of women by means of stories of the past, speaking of their faults by yet another method as well, he said -

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315.

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314-325. Therein, "of the greedy" means of those who are greedy. This was said with reference to attachment even to a bound thief, as in the Kaṇavera Jātaka. "Of the fickle-minded" means of those whose minds change in just a moment. This should be illustrated by the Cūḷadhanuggaha Jātaka. The ingratitude of these, however, should be illustrated by the Takkāriya Jātaka in the Book of Ones. "Not devoted to the gods" means not one not devoted to the gods; a man not attached to a god, not seized by a demon, not possessed by a non-being, does not deserve to trust in the virtuousness of women; but one possessed by a being might believe it. "Done" means the help done for oneself. "Duty" means the duty that should be done by oneself. "Not even a mother" means having abandoned all relatives, to whomever their minds are bound, because of following after him alone, they do not know these mothers and so on, like the mother of Mahāpanthaka. "Ignoble" means shameless. "Of one's own" means of one's own husband. "In adversities" means in misfortunes. "In duties" means in those various tasks to be done.

"From branch to branch" means from one to another in succession. For just as in uneven terrain the shadow of a tree descends into hollows and also ascends onto high ground, so too the mind of these does not avoid anyone, whether of the highest or lowest rank. "Unstable" means not established in any one thing. "Like a rim" means like the rim of a wheel of a moving cart. "Of acceptable appearance" means of a nature to be taken. "Wealth" means riches. "They lead" means they lead into their own control. "With what is water-born" means with moss grown in water. It is said that when the inhabitants of the Kamboja country wish to catch horses from the forest, then in one place, having enclosed it with a fence, having fitted a door, having smeared moss with honey at the horses' watering place, beginning with the grasses on the bank connected with the moss, they smear them as far as the gate of the enclosure; the horses, having drunk the water, greedy for the flavour, eating those grasses smeared with honey, gradually enter that place. Thus, just as they, having enticed the horses with what is water-born, lead them into their control, so too these, having seen wealth, for the purpose of seizing it, lead a man into their control even with smooth words - this is the meaning. "A raft" means whatever is taken for the purpose of crossing over.

"Like an adhesive" means similar to an adhesive substance by way of binding the minds of men. "Of sharp deceit" means of keen deceit, of swift deceit. "Like a river" means just as a mountain river has a swift current, so too of swift deceit - this is the meaning. "Like a shop" means just as a shop with goods spread out is of service only to those who have capital, so too are they. "Whoever them" means whatever man, those women. "Would obstruct" means he would obstruct the wind with a net. "No limit is found for them" means just as for these rivers and so on there is no fixed time such as "One should go there only at such and such a time," they are to be approached by night or by day at whatever moment one wishes; nor is there a limit such as "Only by such and such a person," they are to be approached by whoever is in need; so too for them - this is the meaning.

"These are like fire-eaters" means just as fire is not satisfied by fuel, so too these are not satisfied by the delight of defilements. "Like the heads of black snakes" means they are similar to the head of a black snake by five reasons: being prone to wrath, bearing ill-will, having terrible venom, being double-tongued, and betraying friends. Therein, the terrible venom should be understood as abundant lust, the double-tonguedness as divisive speech, and the betrayal of friends as adultery. "Like cattle with grass outside" means just as cattle, having abandoned the place already eaten, fondle downwards and eat the choicest of the choicest grass outside, whether agreeable or disagreeable, so too these, having abandoned the poor man, associate with another who is wealthy - this is the meaning. "Anointed on the head" means a king. "And all women" means and all women. "These" means these five persons. "Ever restrained" means permanently restrained; "having established mindfulness" means having been just diligent - this is the meaning. "Difficult to know" means hard to understand. "Entire nature" means disposition. For even fire tended for a long time burns, even an elephant trusted for a long time kills, even a snake familiar for a long time bites, even a king trusted for a long time becomes a producer of harm; thus even women long associated with show disturbance.

"Not a dancer" means a beautiful woman. "Not lovely to many" means dear and agreeable to many, like a half-Kāsi courtesan. "Not an offering" means skilled in dancing and singing. For such women are desired by many and have many friends; therefore they should not be associated with. "Not for the sake of wealth" means she who associates only for the sake of wealth, she should not be associated with, even though she is not one's own wife. For she, not obtaining wealth, becomes angry.

When this was said, the public gave applause to the Great Being, saying "Oh, well spoken!" He too, having spoken of the faults of women by these many reasons, remained silent. Having heard that, Ānanda the vulture king, having said "Dear Kuṇāla, I too shall speak of the faults of women by the power of my own knowledge," began the discourse on faults. Showing that, the Teacher said -

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326-339. Therein, "the beginning, middle, and end of the talk" means the beginning, middle, and end of the talk. "Having obtained the opportunity" means having obtained the occasion. "She desires me" means a man should not trust a woman thinking "This one desires me." "An old branch-covering" means one should not trust an old branch-covering spread yesterday or the day before, one should not use it without shaking it out and without examining it. For therein a snake might have entered and be staying, or an adversary might have placed a weapon. "A thief who is a former friend" means one should not trust a thief standing at a place of waylaying thinking "He is my former friend." For thieves kill those very ones whom they recognise. "He is my friend" means because he indeed becomes angry very quickly, therefore one should not trust a king thinking "He is my friend." "A mother of ten" means one should not trust thinking "This old woman will not now commit adultery; she will guard herself." "Those who give pleasure" means among those who give delight to the foolish. "Of transgressed morality" means among those who have transgressed morality. "Of one devoted to perpetual affection" means even if she should be one of perpetually devoted affection, even so one should not trust her. Why? "For women are like fords" is the connection; the meaning is that they are common to all, like a ford.

"They would kill" means whether having become angry or having become filled with lust for another man, they would do all this killing and so on. "Among those of wretched desires" means among those of inferior disposition, of defiled disposition. "Intimacy" means one should not develop affection for those of such a nature. "Like fords of the Ganges" means among those similar to fords of the Ganges in the sense of being common to all. "Falsely" means their lying is just like truth. In "with their gait" and so on, regarding enticement with a glance, the Ummādantī Jātaka should be told; regarding improper dress, the Niḷinikā Jātaka; regarding charming speech, the story of the Elder Nanda should be told, with "Come back quickly, master's son." "Thieves" means they are thieves through the destruction of gathered wealth. "Hard" means hard-hearted. "Fierce" means wicked, of a nature to become angry over a trifle. "Sweet-talking" means sweet like sugar through meaningless prattle. "Wretched" means unmindful, inferior. "Filled with lust" means always filled with lust. "Bold" means bold through bodily impudence and so on. "Just as" means just as fire consumes all, so too these consume all. "They entwine" means they embrace, enfold, and wrap around. "Like creepers" means just as creepers depending on a tree wrap around the tree, so these embrace a man.

In "elephant keeper" and so on, "gopuriso" is called a cowherd. "Chavaḍāhaka" means one who burns corpses; what is meant is a cemetery keeper. "Pupphachaḍḍaka" means a toilet cleaner. "Sadhana" means they follow after even those who are wealthy. "Akiñcana" means poor. "Chavakasamasadisa" means equal and similar to an outcast who eats dog-meat; they go to and associate with even a man who is no different from him. Why? Because women pursue for the sake of wealth.

Thus Ānanda the vulture king, standing in his own knowledge, having spoken of the faults of women, remained silent. Having heard his words, Nārada too, standing in his own knowledge, spoke of their faults. Showing that, the Teacher said -

340.

341.

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340-350. Therein, "O lord of birds" - he addresses Kuṇāla, the foremost of birds. "Rivers" and so on was said for the purpose of analysing the matrix that was set forth. "Deficiency" means deficient indeed because of the greatness of the receptacle for water. "Having studied" means having recited. "With tradition as the fifth of the Vedas" means the four Vedas with tradition as the fifth. "Deficiency" means for he is not filled with what is to be learnt because of the greatness of his disposition. "Gathered with endless jewels" means gathered and complete with various jewels. "Deficiency" means for he is not filled because of the greatness of craving. "Siyā" means "siyuṃ" (they would be); or this itself is the reading. "Bearers of all sensual pleasures" means bearers of all sensual pleasures. "In a ninth" was said with eight for the purpose of showing the state of being unsatisfied. But she indeed desires even a tenth, even a twentieth, and even more than that. "Deficiency" means for she is not filled because of the greatness of sensual craving. "Like branches of thorns" means like thorn branches on a narrow path. For just as a branch, having caught hold, drags, so too these drag by means of forms and so on. Just as a branch, having pierced the hands and so on, produces suffering, so too these, merely being touched, having pierced through bodily contact, bring one to great destruction. "Go" means they go to another man.

"Would touch" means would grasp. "Would pour out" means one who has descended to bathe, with one hand, would pour out and throw away the entire water of the ocean. "With his own" means with one single hand of his own, he would take that very hand and produce a sound. "All his heart" means whatever man, being told "You alone are desirable, pleasant, dear, and agreeable," believing "So it is," would entrust all his own disposition to women, he would catch the wind with nets and so on. This is the meaning. "Gone" means going. "Insatiable" means devoid of the word "enough" with regard to three things. "Hard to fill are they" means just as a great river with water, so too they are hard to fill with the delight of defilements. In "knowing that they sink," here "naṃ" is merely a particle; having known that women, clinging, sink in the four realms of misery. "Enticing" means just as an enticing trick, having deluded the hearts of the public, keeps them under its own control, so too these. This is the meaning. "Corrupting" means one who disturbs the holy life in the sense of destruction and in the sense of reproach. "By desire or" means or by loving communion. "By wealth or" means or for the sake of wealth. "Like fire" means just as fire, from its own place, whatever region it clings to, that it burns, so too these, whatever man they cling to by the power of defilements, him they burn up and bring to great destruction.

Thus, when Nārada had made known the faults of women, again the Great Being, having distinguished further, makes known their faults. To show that, the Teacher said -

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351-369. Therein, "converses" means one may converse with a goblin, even with one standing having taken up a sword, having said "If you converse with me, I shall strike off your head," and even with one standing in the moonlight, saying "The very moment you converse, I shall devour you and bring you to the destruction of life." One may sit beside even a snake of fierce heat, standing ready thinking "I shall bite and destroy whoever approaches." But having become alone, one should indeed not converse in a secret place with a woman alone. "Churners of the world's mind" means destroyers of the world's consciousness. "A group of ogresses on an island" means just as a group of ogresses on an island, having enticed merchants in human guise, having brought them under their own control, devours them, so these too, having brought beings under their own control by the five types of sensual pleasure, bring them to great destruction - this is the meaning. "Discipline" means good conduct. "Restraint" means boundary. "A man's property" means they swallow and destroy wealth gathered with suffering.

"Undetermined" means of undetermined mind. "Into the salt water" means into the ocean which has salt water - this is the meaning. "Āpakā" means rivers; or this itself is the reading. Just as rivers flow into the ocean, so do women towards the negligent - this is the meaning. "By desire" means by affection. "By delight" means by delight in the five types of sensual pleasure. "By wealth or" means or for the sake of wealth. "Like fire" means even one blazing like fire by the achievement of virtues. "Slayers through lust and hate" means slayers through sensual lust and hate. "Rāgadosagatiyoti" is also a reading. "They flow towards" means binding him with sweet words for the purpose of seizing wealth, they approach. "Sadhana" means wealthy. Or this itself is the reading; the meaning is they approach, even having given some of their own wealth for the purpose of garments and ornaments. "Together with oneself" means they are as if giving up even their own individual existence together with their individual existence to him alone. "They entwine" means for the purpose of seizing wealth, they excessively wrap around and oppress.

"With various desires" means in various ways. "With painted doll-like faces" means having become ones with variegated bodies and variegated faces by way of decoration. "They laugh aloud" means they laugh a great laugh. "They smile gently" means they laugh a gentle smile. "Like Sambara" means like a juggler and like the lord of titans. "Dwelling within the heart like a Titan" means just as in the Karaṇḍaka Jātaka, "From where do you come, sirs, you three persons?" - dwelling within the heart, even having gone inside the belly, she committed adultery against the Titan; so they commit adultery. "For they are unguarded" - this he explains. "Does not shine" means does not shine forth, like Haritaca, Lomasaka Kassapa, and King Kusa. "By that" means the disaster caused by that enemy is an even greater disaster - this is the meaning. "With expectation" means with craving.

"Whose hair is pulled out, whose body is scratched with nails, and who is threatened" means having been dragged, with hair pulled out, with body scratched by nails, threatened, and as if struck with feet and so on. Whoever, through the power of mental defilements, commits even these abuses, women resort to such a low one and delight in him; they do not avoid these abuses; for what reason would they not delight in one of sweet conduct? "Like flies on a corpse" means because, just as flies delight in a loathsome elephant carcass and so on, so they delight only in the low - this is the meaning. "Laid as a snare" means these are not women as such, but rather a man endowed with the eye of wisdom, considering them as snares and nets laid by hunters for the purpose of catching deer and birds for Namuci, the Māra of mental defilements, in these places, and desirous of divine and human happiness, should avoid them.

"Having given up" means having abandoned the austere ascetic practice that bestows great success among gods and humans. "Who" means whatever man practises conduct of amorous delight in the ignoble, impure types of sensual pleasure. "He will exchange the divine realm for hell" means he, having exchanged the heavenly world, will take hell. "Like a merchant for a gem leading to ruin" means just as a foolish merchant, having given goods worth a hundred thousand, takes a glass bangle leading to ruin, so this one is of such a nature - this is the meaning. "He" means he who has come under the control of women. "Undetermined" means undetermined as to for how long a time he will be cooked in the realms of misery. "Tumbling down" means having fallen from the heavenly world or the human world, he goes only to the realm of misery - this is the meaning. Like what? "Like a chariot drawn by a vicious donkey on a side road" means just as a chariot yoked to a deceitful donkey, having swerved from the road, goes only on a side road, so too. "The forest of sword-like thorns" means an iron silk-cotton tree forest endowed with thorns resembling spears. "The domain of the king of ghosts" means the domain of ghosts and the domain of the Kālakañcika titans.

"Of the heedless" means of those who are negligent. For they, being heedless regarding women, do not perform the wholesome deeds that are the root of those successes; thus women destroy all those for them. "They lead to" means they, having caused such a man to perform unwholesome deeds solely through the power of negligence, lead him to an unfortunate realm. "Dwelling in golden mansions" means those dwelling in mansions made of gold. "Those desiring not women" means whatever men, having become uninterested in women, live the holy life. "Transcending the sensual element" means the destination that is the transcendence of the sensual element. "Existence in the material element" means whatever existence in the material element that is reckoned as the destination of transcending the sensual element, that is not hard to obtain for them. "Rebirth in the domain free from lust" means whatever rebirth in the Pure Abode world, the domain free from lust, that too is not hard to obtain for them - this is the meaning. "Perpetual" means having gone beyond end, having the nature of non-destruction. "Unshaken" means not trembled by mental defilements. "By those with defilements quenched" means by those whose mental defilements are quenched. "By the pure" means by the pure, the completely purified, such Nibbāna is not hard to obtain.

Thus the Great Being, having reached the Deathless, the great Nibbāna, concluded the teaching. The kinnaras, great serpents and others in the Himalayas, and the deities standing in the sky, gave applause saying "Oh, it was spoken with the grace of a Buddha." Ānanda the vulture king, Nārada the divine brahmin, Puṇṇamukha the phussa cuckoo, each taking their own following, went to their respective places. The Great Being too went to his own place. The others, however, going from time to time, having taken exhortation in the presence of the Great Being, having stood firm in that exhortation, became destined for heaven.

The Teacher, having brought this teaching of the Teaching, connecting the Jātaka, spoke the concluding verses -

370.

Those monks, however, at the time of going, went by the power of the Teacher, but at the time of returning, came by their own power. The Teacher taught them the meditation subject right there in the Great Wood. All of them too attained arahantship on that very day. There was a great assembly of deities. Then the Blessed One taught him the Mahāsamaya Sutta.

The commentary on the Kuṇāla Jātaka is the fourth.

537.

"Why do you, cook, do such deeds" - this the Teacher, while dwelling at Jeta's Grove, spoke referring to the taming of the Elder Aṅgulimāla. His origin, going forth, and full ordination should be understood in detail by the method stated in the commentary on the Aṅgulimāla Sutta. He, however, having brought about safety for a woman with a difficult pregnancy by a declaration of truth, from then on, having become one for whom almsfood was easily obtained, cultivating seclusion, at a later time, having attained arahantship, as one well-known, was among the eighty great elders. At that time they raised up a discussion in the Teaching hall - "Friends, alas, indeed a difficult deed was done by the Blessed One in taming such a cruel, bloody-handed great bandit Aṅgulimāla without rod, without sword, rendering him free from agitation. Alas, Buddhas are indeed doers of what is difficult." The Teacher, while standing just in the perfumed chamber, having heard that discussion with the divine ear, having known "Today my going will be of great benefit; a great teaching of the Teaching will take place," with the incomparable Buddha's grace, having gone to the Teaching hall, having sat down on the excellently prepared seat, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "It is not wonderful, monks, that this one has been tamed by me who has just now attained the supreme highest enlightenment; even when I was practising the former conduct, established in limited knowledge, I tamed this one," being requested by them, brought up the past.

In the past, in the Kuru country, in the city of Indapatta, a king named Korabya exercised kingship righteously. At that time the Bodhisatta was reborn in the womb of his queen-consort. When ten months had passed, she gave birth to a golden-coloured son, and because of his being learned and wealthy, they recognised him as "Sutasoma." The king, when he had come of age, having given a thousand gold coins, sent him to Takkasilā for the purpose of learning a craft in the presence of a world-renowned teacher. He, having taken the teacher's share, having departed from the city, set out on the road. At that time in Bārāṇasī, Prince Brahmadatta, the son of the king of Kāsi, having spoken in the same way, sent by his father, having departed from the city, set out on that very road. Then Sutasoma, having gone along the road, sat down on a plank in a hall at the city gate for the purpose of resting. Prince Brahmadatta too, having gone, sat down on the same plank together with him. Then Sutasoma, making a friendly welcome to him, having asked "My dear, you are wearied by the journey; from where are you coming?" when it was said "From Bārāṇasī," having said "Whose son are you?" when it was said "I am the son of the king of Kāsi," having said "What is your name?" when it was said "I am Prince Brahmadatta by name," asked "For what reason have you come here?" He, having said "For the purpose of learning a craft," asked the other in the very same manner, "You too are wearied by the journey; from where are you coming?" He too told him everything. Both of them, having made friendship with each other saying "We are warriors; let us go to the presence of one and the same teacher for the purpose of learning a craft," having entered the city, having gone to the teacher's household, having paid homage to the teacher, having told of their birth and so on, told of their having come for the purpose of learning a craft. He accepted, saying "Very well." They, having given the teacher's share, began the craft.

And not only those two alone, but at that time about one hundred other princes in Jambudīpa too were learning crafts in his presence. Sutasoma, having become the chief pupil among them, while pointing out the craft, attained accomplishment before long. He, without going to the presence of another, thinking "He is my companion," having gone to the presence of Prince Brahmadatta alone, having become his assistant teacher, taught him the craft. For the others too, the craft was completed in due course. They, having given a reply to the teacher, having paid homage to the teacher, having surrounded Sutasoma, departed. Then Sutasoma, having stood midway on the road, dismissing them, said: "You, having shown your craft to your respective fathers, shall be established in your kingdoms, and once established, you should follow my exhortation." "What is it, teacher?" "On the fortnight days, having become observers of the Observance, you should not commit slaughter." They accepted, saying "Very well." The Bodhisatta too, being a reciter of the science of bodily marks, having known "In the future, in dependence on Prince Brahmadatta, a great danger will arise in Bārāṇasī," having thus exhorted them, dismissed them. All of them too, having gone to their respective provinces, having shown their craft to their fathers, having become established in their kingdoms, sent letters together with presents to make known both their established state and their conduct according to the exhortation. The Great Being, having heard that news, sent back letters saying "Be diligent."

Among them, the king of Bārāṇasī did not eat a meal without meat. Even for the purpose of the Observance day, meat was taken and stored for him. Then one day, meat thus stored was eaten by pedigree dogs in the king's palace through the cook's negligence. The cook, not finding that meat, even though going about having taken a fistful of coins, being unable to procure meat, having thought "If I shall offer a meal without meat, there is no life for me; what shall I do?" and having thought "There is a means," having gone at the improper time to the charnel ground, having brought the thigh-flesh of a man recently dead, having cooked it thoroughly, he offered the meal. The moment the piece of meat was placed on the tip of the king's tongue, it pervaded seven thousand taste conductors, and having agitated his entire body, it remained. Why? Because of his previous consumption of it. It is said that he, in the immediately preceding individual existence, having been a demon, had previously eaten much human flesh; therefore that was dear to him. He, having thought "If I just eat silently, this one will not tell me about this meat," spat it out together with the spittle onto the ground. When it was said "It is faultless, Sire, eat it," having made the people withdraw, he asked "I know its faultless state; what meat is this called?" "It is just the meat for consumption on previous days, Sire." "Is not this flavour absent at other times?" "Today it is thoroughly cooked, Sire." "Do you not cook in just the same way before too?" Then, having known him to be silent, he said "Tell the truth; if you do not tell, your life is forfeit." He, having begged for safety, related it as it really was. The king said "Do not make a sound; you, having eaten the meat for ordinary cooking yourself, cook only human flesh for me." "Is it not difficult, Sire?" "Do not fear, it is not difficult." "From where shall I obtain it regularly, Sire?" "Are there not many people in the prison?" He, from then on, did so.

Afterwards, when the people in the prison were exhausted, he said "What shall I do now, Sire?" "Having thrown a bag of a thousand on the road, whoever takes it, seize him as 'a thief' and kill him," he said. He did so. Afterwards, not seeing even anyone looking at the bag of a thousand out of fear of the king, he said "What shall I do now?" "When the city is in confusion at the time of the drum, then you, standing at a gap between houses or in a street or at a crossroads, having killed people, take the meat." He, from then on, having done so, taking the fat meat, goes. In those various places corpses are seen. "My mother is not seen, my father is not seen, my brother and sister are not seen," the sound of people's lamentation is heard. The citizens, frightened and trembling, looking about thinking "Is it a lion indeed that eats these people, is it a tiger indeed that eats them, is it a demon indeed that eats them?" having seen the wound-openings, think "One man-eating thief eats these." The public, having assembled in the royal courtyard, complained. The king asked "What is it, dear?" "Sire, in this city there is a man-eating thief; have him seized," they said. "How shall I know him? Do I even go about guarding the city?"

The public, saying "The king has no concern for the city; we shall tell the general Kāḷahatthi," having gone and having told him that, said "It is fitting to search for the thief." He, having dismissed the public saying "Good, wait for a week; having searched, I shall show you the thief," commanded his men: "Dear sons, in the city, it is said, there is a man-eating thief; you, having hidden at those various places, seize him." They, having accepted saying "Good," from then on searched the city. The cook too, having concealed himself at a gap between houses, having killed one woman, having taken the thick meat, began to fill a basket. Then those men, having seized him, having beaten him, having bound his hands behind his back, made a great noise: "The man-eating thief has been caught!" The public surrounded him. Then, having bound him well, having tied the meat-basket to his neck, having taken him, they showed him to the general. The general, having seen him, having thought "Does this one eat this meat himself, or does he mix it with other meat and sell it, or does he kill at the command of another?" asking about that matter, spoke the first verse -

371.

Therein, "cook" - he addresses the one responsible for food.

From here onwards, the words and replies, being clear in connection, should be understood according to the Pāḷi text itself -

372.

373.

374.

372-374. Therein, "Blessed One" is a term of respect. "If you" - investigating "Does she speak the truth, or does she speak falsely out of fear of death?" he said thus. Therein, "most cruel deeds" means deeds of killing humans. "In your presence" means having stood in your presence, you should speak thus. He, accepting, spoke a verse.

Then the general, having made him lie down in tight binding itself, when the night became light, having consulted with the ministers and the citizens, when unanimous consent had arisen among all, having set up protection in all places, having brought the city into his possession, having tied the meat-basket to the cook's neck, having taken him, set out for the king's dwelling. The whole city cried out. The king, having eaten his morning meal yesterday, not having obtained even his evening meal, having spent that night just sitting thinking "The cook will come now, he will come now," thinking "Even today the cook does not come, and a great noise of the citizens is heard; what indeed is this?" looking through the window, having seen him being brought thus, having thought "This matter has become obvious," having established mindfulness, sat down just in the cross-legged posture. Kāḷahatthi too, having approached him, questioned him, and he told him. Making known that meaning, the Teacher said -

375.

376.

377.

375-377. Therein, "Kāḷā" means Kāḷahatthi. "Just so" means the king, being pressed by that majestic general, being unable to speak falsely, said thus. Therein, "thus" is a synonym of the former. "My welfare" means my progress. "Of one who is doing" means one who is doing. "Why this" means why this. "You rebuke" means alas, you do a difficult thing; Kāḷahatthi, you indeed, without seizing another thief, seize my servant - thus he spoke, generating fear in him.

Having heard that, the general, having thought "This one acknowledges with his own mouth; alas, the violent one! For so long a time these people have been eaten by him; I shall prevent him," said - "Great king, do not act thus, do not eat human flesh." "Kāḷahatthi, what are you saying? I am not able to abstain." "Great king, if you do not abstain, you will destroy both yourself and the country." "Even if they perish thus, I am indeed not able to abstain from that." Then the general, in order to convince him, brought forth and showed a story - For in the past, in the great ocean there were six great fish. Among them, the ānanda, the timinanda, and the ajjhāroha - these three fish were five hundred yojanas in size; the timiṅgala, the timirapiṅgala, and the mahātimirapiṅgala - these three fish were a thousand yojanas in size. All of them too were eaters of rock-moss. Among them, the Ānanda dwelt on one side of the great ocean. Many fish approached him for an audience. One day, having thought "Among all two-footed and four-footed beings a king is discerned, but we have no king; let us make this one our king," all, being of one desire, made Ānanda their king. Those fish, from then onwards, went to attend upon him evening and morning.