22.

The Great Book-2

543.

The City Chapter

"Whatever jewel there is" - this the Teacher spoke while dwelling at Jeta's Grove in dependence on Sāvatthī, referring to lay followers who were observers of the Observance. It is said that they, on the Observance day, right early, having determined the Observance, having given a gift, after the meal, with scents, garlands, and so on in their hands, having gone to Jeta's Grove, at the time for hearing the Teaching, sat down to one side. The Teacher, having come to the Teaching hall, having sat down on the decorated Buddha-seat, having surveyed the Community of monks, having known that the Tathāgatas converse with those concerning whom a talk on the Teaching arises among monks and so on, and therefore today a talk on the Teaching connected with former conduct will arise concerning the lay followers, conversing with the lay followers, having asked the lay followers "Are you observers of the Observance, lay followers?" when it was said "Yes, venerable sir," "Well done, lay followers, a good thing has been done by you. However, it is not wonderful that you, obtaining a Buddha such as me, a teacher who gives exhortation, should observe the Observance. But the wise ones of old, even without a teacher, having abandoned great fame, observed the Observance indeed." Having said this, being requested by them, he brought up the past.

In the past, in Bārāṇasī, a king named Brahmadatta, while exercising kingship, having given the viceroyalty to his son, having seen his great fame, with suspicion arisen that "He might seize my kingdom too," said "Dear son, having departed from here, having dwelt wherever pleases you, after my passing, take the kingdom belonging to the family." He, having accepted saying "Very well," having paid homage to his father, having departed, having gone gradually to the Yamunā, having built a hermitage in between the Yamunā, the ocean, and the mountain, subsisting on forest roots and fruits, he dwelt there. At that time, in the lower nāga realm beneath the ocean, a certain Nāga maiden whose husband had died, having looked at the fame of other Nāga maidens who had husbands, in dependence on defilement, having departed from the nāga realm, wandering on the ocean shore, having seen the footprint of the prince, having gone following the footprints, she saw that hermitage. At that time the prince had gone for the purpose of gathering fruits. She, having entered the hermitage, having seen the wooden bed-spread and the remaining requisites, thought "This is the dwelling place of one gone forth; I shall investigate him as to whether 'He has gone forth through faith or not.' If indeed he will be one gone forth through faith, intent upon renunciation, he will not consent to my adorned bed. If he will be one delighting in sensual pleasures, not one gone forth through faith, he will lie down on my bed itself. Then, having taken him, having made him my husband, I shall dwell right here." She, having gone to the nāga realm, having brought divine flowers and divine scents, having prepared a divine flower-bed, having made a flower offering in the hermitage, having scattered scented powder, having adorned the hermitage, went to the nāga realm itself.

The prince, having come in the evening, having entered the hermitage, having seen that occurrence, having eaten various kinds of fruit, thinking "By whom indeed was this bed prepared?" and "Oh, fragrant flowers! Indeed a bed has been laid down making it agreeable!" - not being one gone forth through faith, filled with joy, having rolled about on the flower-bed, having lain down, having fallen into sleep, on the following day, having risen at sunrise, without sweeping the hermitage, he went for the purpose of gathering fruits. The Nāga maiden, having come at that moment, having seen the withered flowers, having known "This one is intent upon sensual pleasures, not one gone forth through faith; it is possible to take him," having removed the old flowers, having brought other flowers, having prepared a new flower-bed in the same way, having adorned the hermitage, having scattered flowers on the walking path, went to the nāga realm itself. He, having slept on the flower-bed on that day too, on the following day thought "Who indeed adorns this hermitage?" He, without going for the purpose of gathering fruits, stood concealed not far from the hermitage. The other one too, having taken many scents and flowers, went to the hermitage. The prince, having seen the Nāga maiden bearing the most excellent form, with his mind bound in love, without showing himself, having entered her hermitage, having entered at the time of preparing the bed, asked "Who are you?" "I am a Nāga maiden, master." "Do you have a husband or are you without a husband?" "Master, I formerly had a husband, but now I am without a husband, a widow." "But where are you a resident of?" "I am the son of the king of Bārāṇasī, named Prince Brahmadatta." "Why have you abandoned the nāga realm and wander about here?" "Master, I, having looked at the fame of Nāga maidens who had husbands there, in dependence on defilement, having become dissatisfied, having departed from there, seeking a husband, I wander about." "If so, dear lady, good; I too have not gone forth through faith, but because I was banished by my father I dwell here. Do not worry; I shall be your husband; we shall both dwell here in harmonious living." She accepted, saying "Very well." From then on, they both dwelt right there in harmonious living. She, by her own power, having built a very precious house, having brought a very precious divan, prepared a bed. From then on, he did not eat roots and various kinds of fruit, but having eaten only divine food and drink, he earned his living.

Afterwards, the Nāga maiden, having conceived an embryo, gave birth to a son; because of being born on the ocean shore, they gave him the name "Sāgarabrahmadatta." At the time of his walking on foot, the Nāga maiden gave birth to a daughter; because of her being born on the ocean shore, they gave her the name "Samuddajā." Then a certain resident of Bārāṇasī, a forester, having reached that place, having exchanged friendly welcome, having recognised the prince, having dwelt there for a few days, having said "Sire, I shall report to the royal family the fact of your dwelling here," having paid homage to him, having departed, went to the city. At that time the king died. The ministers, having performed the funeral rites for him, having assembled on the seventh day, deliberated "A kingdom without a king does not endure; we do not know the dwelling place or the existence of the prince; let us send forth the state chariot and find a king." At that moment the forester, having reached the city, having heard that discussion, having gone to the presence of the ministers, reported that news saying "I have come having dwelt for three or four days in the presence of the prince." The ministers, having shown him honour, having gone there together with him as guide of the way, having exchanged friendly welcome, having reported the state of the king's death, said "Sire, take charge of the kingdom."

He, thinking "I shall ascertain the mind of the Nāga maiden," approached her and said "Dear lady, my father is deceased, the ministers have come to raise the umbrella for me; let us go, dear lady, we shall both exercise kingship over Bārāṇasī extending twelve yojanas; you will be the foremost of sixteen thousand women." "Master, it is not possible for me to go." "For what reason?" "We are of deadly venom and quick to anger; we become angry even by a trifle, and the anger of a co-wife is indeed weighty. If I, having seen or heard something, were to look with anger, it would scatter like a handful of ashes. For this reason it is not possible for me to go." The prince entreated her on the following day too. Then she said to him thus - "I shall not go by any method whatsoever, but these sons of mine are Nāga princes; because of being born through your lineage, they are of human birth. If you have affection for me, be heedful regarding them. These indeed are water-born and delicate; going along the road, they might become exhausted by wind and heat and die. Therefore, having had a boat dug out and having had it filled with water, having the two little sons play water-sports in it, and even in the city, right within the premises, you should have a pond made; thus they will not become exhausted."

And having said thus, having paid homage to the prince, having circumambulated him, having embraced the little sons, having laid them down between her breasts, having kissed them on the head, having handed them over to the prince, having wept and lamented, right there having disappeared, she went to the Nāga realm. The prince too, overcome with displeasure, having gone out from the dwelling with eyes full of tears, having wiped his eyes, approached the ministers. They, having consecrated him right there, said "Sire, let us go to our city." "If so, quickly dig a boat, load it onto a cart, fill it with water, and scatter various flowers endowed with beauty and fragrance on the surface of the water; my sons are water-born, and playing there, they will travel comfortably." The ministers did so. The king, having reached Bārāṇasī, having entered the decorated city, surrounded by sixteen thousand dancing women and ministers and others, having sat down on the great terrace, having drunk at a great drinking feast for a week, had a pond made for the sake of his sons. They regularly played there.

Then one day, when water was being let into the pond, a certain tortoise entered and, not seeing a place to get out, lay down on the bottom of the pond; at the time of the children's play, having risen from the water, having put out its head, having looked at them, it plunged into the water again. They, having seen it, frightened, having gone to their father's presence, said "Father, a demon in the pond is frightening us." The king commanded his men "Go and seize it." They, having cast a net, having taken the tortoise, showed it to the king. The princes, having seen it, cried out "This, father, is a goblin." The king, out of affection for his sons, having become angry with the tortoise, commanded "Go and inflict bodily punishment upon it." Thereupon some said "This is an enemy of the king; it is fitting to crush it to bits with pestles in a mortar." Some said "To cook it in three types of cooking and eat it." Some said "To roast it on embers." Some said "It is fitting to cook it right inside a cauldron." But one minister who was afraid of water said "It is fitting to throw this one into the whirlpools of the Yamunā; he will meet with great destruction there. There is no bodily punishment of such a kind for him." The tortoise, having heard his talk, having put out its head, said thus - "Hey, what offence has been committed by me against you? Why do you plan such bodily punishment for me? I am indeed able to endure the other bodily punishments, but this one is exceedingly harsh; do not speak thus." Having heard that, the king, thinking "It is fitting to do this very thing to it," had it thrown into the whirlpools of the Yamunā. The man did so. It, having reached a water-current leading to the Nāga realm, went to the Nāga realm.

Then the young serpent men, the sons of the serpent king Dhataraṭṭha, playing in that water-channel, having seen him, said "Seize him, slaves." He thought "I, having been freed from the hand of the king of Bārāṇasī, have fallen into the hand of such harsh serpents; by what means indeed might I be freed?" He, thinking "There is this stratagem," having committed lying, said "Being the subjects of the serpent king Dhataraṭṭha, why do you speak thus? I am a tortoise named Cittacūḷa, a messenger of the king of Bārāṇasī, come to the presence of Dhataraṭṭha. Our king, wishing to give his daughter to Dhataraṭṭha, sent me. Present me to him." They, being joyful, taking him, having gone to the presence of the king, reported that matter. The king, having had him summoned saying "Bring him," having seen him, being displeased, said "One with such an inferior body is not able to perform the work of a messenger." Having heard that, the tortoise said "But, great king, must messengers be the size of palm trees? For the body, whether small or great, is immeasurable; the accomplishment of the task wherever one has gone is the measure. Great king, our king has many messengers. On land, humans perform the work; in the sky, birds; in the water, I alone. For I am a tortoise named Cittacūḷa, one who has attained a position of rank, a king's favourite; do not abuse me" - thus he praised his own virtues. Then Dhataraṭṭha asked him "For what purpose were you sent by the king?" "Great king, the king said to me thus: 'By me the duty of friendship has been established with kings throughout the whole of Jambudīpa; now, to establish the duty of friendship with the serpent king Dhataraṭṭha, I give my daughter Samuddajā' - having said this, he sent me. Without making delay, send a man together with me, fix the day, and take the maiden." He, being pleased, having shown him honour, sent four young serpent men together with him, saying "Go, having heard the king's word, having fixed the day, come back." They, having said "Very well," having taken the tortoise, departed from the serpent realm.

The tortoise, having seen a lotus pond in between the Yamunā and Bārāṇasī, wishing to escape by some means, spoke thus - "My dear young serpent men, our king's children and wife, having seen me come to the king's dwelling from foraging in the water, request 'Give us lotuses, give us lotus roots.' I shall take those for their sake. Having released me here, even without seeing me, go ahead to the presence of the king; I shall see you right there." They, having believed him, released him. He hid there to one side. The others too, not seeing him, thinking "He must have gone to the presence of the king," in the appearance of young men, approached the king. The king, having extended a friendly welcome, asked "Where have you come from?" "From the presence of Dhataraṭṭha, great king." "For what reason have you come here?" "Great king, we are his messengers; Dhataraṭṭha enquires about your health. If there is anything you wish, tell us. Give, it is said, your daughter Samuddajā, having made her a wife for our king" - making known this matter, they spoke the first verse -

784.

Therein, "let all of them come to you" means let all the jewels in his dwelling come to your dwelling.

Having heard that, the king spoke the second verse -

785.

Therein, "unconnected" means inappropriate, an unsuitable bonding together with animals. "We" means how can we, being of human birth, make a connection with animals?

Having heard that, the young serpent men said: "If a connection with Dhataraṭṭha is unsuitable for you, then why did you send to our king your own attendant, the tortoise named Cittacūḷa, saying 'I give my daughter named Samuddajā to you'? Having sent thus, now we shall know what is fit to be done to you who show contempt to our king. For we are young serpent men" - having said this, threatening the king, they spoke two verses:

786.

787.

786-787. Therein, "or your country" means definitely by you either life or country has been given up. "Such ones" means those like you are unable to live long when serpents of such great majesty are angered; they disappear along the way. "You who are a human being, Sire" means Sire, you who are a human being. "Of Varuṇa" means of Varuṇa, the king of serpents. "Own son" means one's personal son. "Yāmuna" means born beneath the Yamunā.

Then the king spoke two verses -

788.

789.

788-789. Therein, "of many even" - he said thus with reference to the state of lordship over the serpent realm of five hundred yojanas. "Is not worthy of my daughter" - thus, even though he is of great majesty, yet because of being of snake birth, he is not worthy of my daughter. "And a warrior of the Videhas" - this he said showing the relatives on the mother's side. "Born of the sea" - he, the son of the Videha king, and my daughter Samuddajā - both are well-born. They are worthy of communion with each other. For she is not suitable for a frog-eating snake - thus he said.

The young serpent men, although wishing to kill him right there with the breath from their noses, thinking "We were sent for the purpose of determining a day; it is not proper to kill this one and go; having gone and having informed the king, we shall know," vanished right there. When asked by the king "Well, dear sons, have you obtained the king's daughter?" having become angry, "Why, Sire, do you send us without reason here and there? Even if you wish to kill us, kill us right here. He reviles you and abuses you, and raises up his own daughter with pride of birth" - thus, having said both what was said and what was not said by him, they aroused the king's wrath. He, commanding to convene his own assembly, said -

790.

Therein, "let Kambala and Assatara rise up" means Kambala and Assatara are the serpents on his mother's side dwelling at the foot of Sineru; let them rise up. And whatever others in the four directions and intermediate directions are obedient to my word, announce to all those serpents, go and inform them, commanding "Assemble quickly indeed," he said thus. Thereupon, when all had assembled quickly and it was said "What shall we do, Sire?" he said "Let all those serpents too proceed to Bārāṇasī." And when it was said "Having gone there, what is to be done, Sire? Shall we reduce it to ashes with a blast of our nostrils' breath?" being unwilling for her destruction due to the state of having an enamoured mind towards the king's daughter, he said "Let them not vex anyone"; the meaning is: let none among you vex anyone. Or this itself is the reading.

Then the serpents said to him "If no human being is to be vexed, having gone there, what shall we do?" Then, telling them "Do this and that, and I too shall do this," he spoke a pair of verses -

791.

792.

791-792. Therein, "in pools" means in ponds. "In roads" means on the road. "Spread out" means having become ones with spread-out bodies, with great bodies, let them hang in these dwellings and so on and on door-archways; let the serpents do this much; and while doing so, in the dwellings first, beneath and above the beds and chairs, in the inner rooms and outer rooms and so on, in the pond, on the surface of the water, on the sides and on the dry ground of the roads and so on, having created great bodies, having made great hoods, blowing like a blacksmith's bellows, making the sound "susū," hang and lie down. But do not show yourselves to these four: young children, those decrepit with age, pregnant women, and the one born from the ocean. I too, having gone with an all-white, great body, shall encircle the very great city of Kāsi seven times with my coils; having covered it with my great hood, having made complete darkness, generating fear in the Kāsis, I shall emit the sound "susū."

Then all the serpents did so. Making known that meaning, the Teacher said -

793.

794.

795.

796.

793-796. Therein, "of many colours" means of many colours by way of blue and so on. For indeed they created such forms. "Proceeded" means they entered at the time of midnight. "Hung" means they, in the very manner stated by Dhataraṭṭha, having cut off the movement of people in all places, hung down. But the four young serpent men who had come as messengers, having encircled the four feet of the king's bed, having made great hoods above his head, as if striking his head with their beaks, having opened their fangs, breathing out, stood. Dhataraṭṭha too concealed the city in the manner stated by himself. The men, awakening, wherever they stretched out a hand or a foot, there touching snakes, cried out "A snake, a snake!" "Many cried out" means in whichever houses lamps were burning, in those the women, having awoken, having looked at the door-archways and roof-beams, having seen the serpents hanging, many cried out all at once. Thus the whole city was in one uproar. "With hoods raised" means with hoods made.

"Rushed forth" means when the night became light, the people, frightened as if the whole city and the king's residence were being shaken by the breath-wind of the serpents, having said "O kings of serpents, why do you vex us?" - your king, having sent a messenger to Dhataraṭṭha saying "I shall give my daughter," but then his messengers, having come again, when told "Give her," reviles and abuses our king. When it was said "If he does not give the daughter to our king, there is no life for the whole city," having said "If so, master, give us permission; we, having gone, shall request the king," requesting, having obtained permission, having gone to the king's gate, they rushed forth with a great cry. His wives too, while still lying down in their own respective chambers, cried out all at once "Sire, give the daughter to King Dhataraṭṭha!" Those four young serpent men too, as if striking his head with their beaks saying "Give her," having opened their fangs, breathing out, stood.

He, while still lying down, having heard the sound of lamentation of both the city-dwellers and his own wives, and because of being threatened by the four young serpent men, frightened by the fear of death, said three times "I give my daughter Samuddajā to Dhataraṭṭha." Having heard that, all the kings of serpents too, having stepped back a distance of three leagues, having built a city like the city of the gods, standing there, sent a present saying "Let him send the daughter to us, it seems." The king, having taken the present brought by them, having dismissed them saying "You go; I shall send the daughter into the hands of the ministers," having had the daughter summoned, having taken her up to the upper mansion, having opened the latticed window, having convinced her saying "Dear, look at this decorated city; you will be the queen-consort of this king here; that city is not far from here; even at a time of longing it is possible to come here; you should go there," having bathed her head, having adorned her with all ornaments, having caused her to sit in a covered carriage, having given her into the hands of the ministers, he sent her. The kings of serpents, having gone out to meet them, showed great honour. The ministers, having entered the city, having given her to him, having taken much wealth, returned. They, having taken the princess up to the mansion, caused her to lie down on a decorated divine bed. At that very moment the Nāga maidens, having assumed the guise of hunchbacks and so on, surrounded her like human female attendants. She, as soon as she had lain down on the divine bed, having experienced divine contact, fell into sleep.

Dhataraṭṭha, having taken her, together with the assembly of serpents, vanished from there and appeared in the serpent realm itself. The princess, having awoken, having seen the decorated divine bed and other golden mansions, jewelled mansions and so on, parks, ponds, the serpent realm like a decorated city of the gods, asked the hunchbacked and other female attendants "This city is exceedingly decorated, not like our city; whose is this?" "It belongs to your husband, queen; those of little merit do not obtain such success; through your great merit this has been obtained." Dhataraṭṭha too had the drum beaten in the serpent realm measuring five hundred yojanas: "Whoever shows the appearance of a snake to the one born from the ocean, there will be royal punishment for him." Therefore not even one was able to show her the appearance of a snake. She, with the very perception of the human world, dwelling there together with him, being joyful, lived in dear companionship.

The city chapter is completed.

The Observances Chapter

She, afterwards, dependent on Dhataraṭṭha, having conceived an embryo, gave birth to a son; because of his being pleasant to behold, they gave him the name "Sudassana." Again she gave birth to another son; they gave him the name "Datta." He was the Bodhisatta. Again she gave birth to one more son; they gave him the name "Subhoga." She gave birth to yet another son; they gave him the name "Ariṭṭha." Thus she, even having given birth to four sons, did not know the nature of the serpent realm. Then one day young serpents told Ariṭṭha "Your mother is a human woman, not a she-serpent." Ariṭṭha, thinking "I shall investigate," one day, while still suckling at the breast, having created a serpent body, struck his mother's back of the feet with the tip of his tail. She, having seen his serpent body, frightened and trembling, having cried out with a great roar, while throwing him to the ground, broke his eye with her fingernail. From that, blood flowed forth. The king, having heard her cry, having asked "Why is she crying out?" having heard the deed done by Ariṭṭha, came threatening "Seize him; having taken that slave, bring him to the destruction of life." The princess, having known his angry state, through affection for her son, said "Sire, my son's eye has been broken; forgive his offence." The king, when she spoke thus, saying "What can be done?" forgave. On that day she understood "This is the serpent realm." And from then on Ariṭṭha became known as Kāṇāriṭṭha (One-eyed Ariṭṭha). All four sons too attained discretion.

Then their father, having made portions of a hundred yojanas each, gave them the kingdom; there was great fame. Sixteen thousand nāga maidens each surrounded them. For the father, the kingdom was only one hundred yojanas. The three sons came month by month to see their mother and father, but the Bodhisatta came fortnightly. The Bodhisatta alone answered questions that arose in the nāga realm. He went together with his father to attend upon the great king Virūpakkha also, and he alone answered questions that arose in his presence too. Then one day, when Virūpakkha together with the assembly of nāgas had gone to the city of the gods and was seated surrounding Sakka, a question arose among the gods. No one was able to answer it, but having gone to the excellent divan, the Great Being himself answered it. Then the king of gods, having venerated him with divine scented flowers, said "Datta, you are endowed with wisdom extensive like the earth; from now on you shall be named Bhūridatta," and gave him the name "Bhūridatta." He, from then on, while going to attend upon Sakka, having seen the decorated Vejayanta mansion crowded with divine nymphs, the exceedingly captivating success of Sakka, having developed fondness for the heavenly world, having thought "What use is this frog-eating individual existence to me? Having gone to the nāga realm, having observed the Observance residence, I shall create the cause for rebirth in this heavenly world," having gone to the nāga realm, asked his mother and father "Mothers and fathers, I will perform the Observance." "Good, dear son, do it, but without going outside, do it right here in the nāga realm in an empty mansion, for there is great danger for nāgas who have gone outside."

He, having assented "Very well," observed the Observance residence right there in an empty mansion in the royal garden. Then nāga maidens with various musical instruments in hand surrounded him. He, having thought "The Observance practice will not reach its summit for me dwelling here; I shall go to the path of humans and perform it," without informing his mother and father out of fear of being prevented, having addressed his own wives, "Dear ladies, I, having gone to the human world - on the bank of the Yamunā there is a banyan tree - not far from that, on the top of an ant-hill, having coiled my coils, having determined the Observance endowed with four factors, having lain down, I will perform the Observance. When the Observance practice has been performed by me, having lain down the whole night, at the very time of the break of dawn, you, taking ten women each, by turns, with musical instruments in hand, having come to my presence, having venerated me with scents and flowers, having sung and danced, having taken me, come back to the nāga realm itself." Having said this, having gone there, having coiled his coils on the top of the ant-hill, having determined the Observance endowed with four factors, saying "Whoever desires my hide or sinews or bones or blood, let him take them," having created a body the size of a ploughshare, lying down, he performed the Observance. At the very rising of dawn, the nāga maidens, having come, having proceeded in accordance with the advice, brought him to the nāga realm. As he was performing the Observance in this manner, a long period of time passed.

The Observance section is completed.

The Chapter on Garuḷas

At that time a certain brahmin dwelling in a village at the gate of Bārāṇasī, together with his son named Somadatta, having gone to the forest, having set out stakes, traps, snares, nets and so on, having killed deer, having brought the meat on a carrying pole, earned his livelihood by selling it. One day, not having obtained even so much as an iguana, having said "Dear Somadatta, if we go empty-handed, your mother will be angry; let us take something and go," having gone towards the place where the Bodhisatta lay on the ant-hill, having seen the footprints of deer descending into the Yamunā to drink water, having said "Dear son, a deer track is evident; you step back and stand; I shall shoot a deer that has come for the purpose of water," having taken his bow, looking for deer, he stood at the root of a certain tree. Then one deer came in the evening time to drink water. He shot it. The deer, not falling there, frightened by the force of the arrow, with blood flowing, fled. The father and son, having pursued it, having taken the meat at the place where it had fallen, having come out from the forest, at the time of sunset, having reached that banyan tree, saying "Now it is not the right time; it is not possible to go; let us stay right here," having placed the meat to one side, having climbed the tree, they lay down among the branches. The brahmin, having awoken towards the break of dawn, applied his ear to listen for the sound of deer.

At that moment the nāga maidens, having come, prepared a flower seat for the Bodhisatta. He, having made the serpent body disappear, having created a divine body adorned with all ornaments, with divine grace sat down on the flower seat. The nāga maidens too, having venerated him with scents, garlands and so on, having played divine musical instruments, began dancing and singing. The brahmin, having heard that sound, having thought "Who indeed is this? I shall find out," even having called "Son, son!" being unable to awaken his son, saying "Let him sleep; he must be weary; I myself shall go," having descended from the tree, went to his presence. The nāga maidens, having seen him, together with the musical instruments, having dived into the earth, went to their own nāga realm itself. The Bodhisatta was all alone. The brahmin, having gone to his presence, asking, spoke a pair of verses -

797.

798.

797-798. Therein, "of the flower offering" means endowed with the divine flower offering brought for the purpose of venerating the Bodhisatta. "Who" means who indeed are you by name. "Red-eyed" means with red eyes. "With space between shoulders exposed" means with broad space between the shoulders. "Wearing conch-shell bracelets and armlets" means wearing golden ornaments. "With mighty arms" means great-armed.

Having heard that, the Great Being, having thought "Even if I were to say 'I am one among Sakka and the others,' this brahmin would indeed believe it, but today it is fitting for me to speak only the truth," telling of his own state as king of the nāgas, said -

799.

800.

799-800. Therein, "radiant" means possessing the power of poison. "Difficult to surpass" means unable to be surpassed by another. "I could burn" means he says: if I, angered, were to burn even a prosperous country, with merely the falling of my fang upon the earth, together with the earth, by my power that entire country would become ashes. "I am the younger brother of Sudassana" means I am the younger brother of my brother Sudassana. "The wise" means thus they know me in the serpent realm measuring five hundred yojanas.

And having said this, the Great Being thought: "This brahmin is fierce and harsh; having informed a snake-charmer, he might even cause an obstacle to my Observance practice. What if I were to lead him to the serpent realm and, having given him great glory, make my Observance practice last long." Then he said to him: "Brahmin, I will show you great glory, the delightful serpent realm; come, let us go there." "Master, I have a son; when he comes, I will come." Then the Great Being, having said "Go, brahmin, bring him," pointing out his own residence, said -

801.

802.

801-802. Therein, "sadāvaṭṭaṃ" means a whirlpool that is always occurring. "Bhesmaṃ" means frightful. "Pekkhasī" means which such lake you see. "Mayūrakoñcābhirudaṃ" means resounded with, sung to by, peacocks and herons dwelling in the forest thickets on both banks. "Nīlodaṃ" means with blue water. "Vanamajjhato" means flowing through the middle of the forest. "Pavisa mā bhīto" means enter such a Yamunā having become fearless. "Vattavataṃ" means enter the dwelling ground of those who are dutiful, who are possessed of good conduct; go, brahmin, bring your son.

The brahmin, having gone, having reported that matter to his son, brought his son. The Great Being, having taken both of them, having gone to the bank of the Yamunā, standing on the bank, said -

803.

Therein, "having arrived there" means you, having arrived at our nāga realm. "By me" means venerated with my own sensual pleasures. "You shall live" means he will live happily there in the nāga realm.

Having said thus, the Great Being brought both those father and son to the nāga realm by his own power. A divine individual existence appeared for them there. Then the Great Being, having given them divine success, gave four hundred nāga maidens to each. They experienced great success. The Bodhisatta too, heedful, performed the Observance practice. Fortnightly, having gone to attend upon his mother and father, having spoken a talk on the Teaching, and from there having gone to the brahmin's presence, having asked about his health, having said "Whatever you have need of, you should say it; be content and delight," having exchanged friendly welcome with Somadatta too, he went to his own dwelling. The brahmin, having dwelt for one year in the nāga realm, became dissatisfied due to his meagre merit and wished to go to the human world. The nāga realm appeared to him like a world-interstice hell, the decorated mansion like a prison, the decorated nāga maidens attended upon him like demonesses. He, thinking "I am dissatisfied for the time being; I shall find out Somadatta's mind too," having gone to his presence, said "What, dear son, are you dissatisfied?" "Why should I be dissatisfied? I am not dissatisfied. But are you dissatisfied, father?" "Yes, father." "For what reason?" "I am dissatisfied through not seeing your mother and brothers and sisters. Come, dear son Somadatta, let us go." He, even though having said "I shall not go," being entreated by his father again and again, accepted saying "Very well."

The brahmin thought "My son's consent has been obtained for the time being. But if I tell Bhūridatta 'I am dissatisfied,' he will give me even more fame, and thus my departure will not happen. But by one means, having praised his success, having asked 'Having abandoned such success, why do you go to the human world to perform the Observance practice?' when it is said 'For the sake of heaven,' I shall convince him saying 'You, having abandoned such success, perform the Observance practice for the sake of heaven; far less then should we ourselves earn our livelihood on another's wealth. I too, having gone to the human world, having seen my relatives, having gone forth, shall practise the ascetic duty.' Then he will permit my departure." Having thought thus, one day, when he came and was asked "What, brahmin, are you dissatisfied?" having said "Nothing is lacking for us from your presence," without saying anything connected with departure, to begin with, praising his success, he said -

804.

805.

806.

807.

808.

804-808. Therein, "level all around" means all around in all directions, this earth in your nāga realm is strewn with gold, silver, gems, pearls and sand, and is level. "The earth abounds with fragrant shrubs" means endowed with many fragrant shrub plants. "Covered with red insects" means covered with golden red insects. "It shines with the finest green vegetation" means covered with green-coloured dabba grass, it shines - this is the meaning. "Sacred forests" means forest groves. "Covered with blossomed flowers" means the water surfaces covered with lotus petals that have blossomed and fallen. "Well-fashioned" means well created by the achievement of your merit. "Octagonal" means in your dwelling mansions there are octagonal, well-made pillars made of lapis lazuli. With those pillars, your mansions of a thousand pillars, full of nāga maidens, shine. "You have arisen" means you have been reborn in such a mansion - this is the meaning. "The mansion of the thousand-eyed one" means the Vejayanta mansion of Sakka. "For this supernormal power of yours is extensive" means because this supernormal power of yours is extensive, therefore I think that by that Observance practice you do not aspire even for the mansion of Sakka, but aspire for another position greater than that.

Having heard that, the Great Being, having said "Do not speak thus, brahmin; compared with the fame of Sakka, our fame is like a mustard seed beside Sineru; we are not even worth being his attendants," spoke a verse -

809.

Its meaning is - Brahmin, the fame of Sakka cannot be attained even by one thinking in mind for one, two, three, or four days "It would be this much." Even those four great kings who attend upon him - compared with the fame of those four guardians of the world, those kings of gods, who while attending, conduct themselves having made Indra their leader, including Indra, wielding power - the fame of us who are born as animals is not worth a sixteenth fraction.

And having said thus, having heard the words "This, methinks, is the mansion of the thousand-eyed one," I recollected that. Explaining his own aspiration, saying "For I, aspiring for Vejayanta, perform the Observance practice," he said -

810.

Therein, "longing for" means having aspired. "Of the deathless ones" means of the long-lived gods. "Seeking happiness" means of those whose happiness has been sought, of those established in happiness.

Having heard that, the brahmin, having attained pleasure thinking "Now an opportunity has been obtained by me," asking permission to go, spoke a pair of verses -

811.

812.

811-812. Therein, "do not inform" means they do not know; there is no one even speaking about them. "I address" means I address. "Son of Kāsi" means the son of the daughter of the king of Kāsi.

Then the Bodhisatta said -

813.

814.

813-814. The Great Being, having said the pair of verses, thought - "This one, living happily in dependence on the gem, will not tell anyone; I shall give him the gem that grants all desires." Then, giving it to him, he said -

815.

Therein, "one gains cattle and sons" means one wearing this gem, by its power, gains cattle and sons and whatever else one wishes, one obtains all that.

Then the brahmin spoke a verse -

816.

Its meaning is - Bhūridatta, your word is wholesome and blameless; that I gladly accept, I do not reject. But I am old, therefore I shall go forth, I do not long for sensual pleasures - what use is the jewel to me?

The Bodhisatta said -

817.

Therein, "if there is dissolution" means abiding by the holy life is indeed difficult to do; if for one not taking delight in it there is dissolution of the holy life, then for one who has become a householder there is business to be done with wealth; at such a time you, having become free from suspicion, should come to my presence; I will give you much wealth.

The brahmin said -

818.

Therein, "punapi" means "puna api"; or this itself is the reading.

Then, having known his wish to remain there, the Great Being, having commanded the young nāga men, brought the brahmin to the human world. Making known that meaning, the Teacher said -

819.

820.

819-820. Therein, "brought" means having brought them across from the Yamunā, they caused them to reach the road to Bārāṇasī, and having caused them to reach it, having said "You go," they returned to the nāga realm itself.

The brahmin too, telling his son "Dear Somadatta, in this place we shot a deer, in this one a boar," having seen a pond on the way, having said "Dear Somadatta, let us bathe," when it was said "Very well, father," both of them, having taken off the divine ornaments and divine garments, having made a bundle, having placed it on the bank of the pond, having descended, bathed. At that moment those disappeared and went to the nāga realm itself. The ochre rags that had been formerly worn fastened themselves upon their bodies, and the bows, arrows, and spears too became just as before. Somadatta lamented "We have been ruined by you, father." Then his father consoled him "Do not worry; as long as there are deer in the forest, having killed deer, we shall earn our livelihood." Somadatta's mother, having heard of their coming, having gone out to meet them, having led them to the house, satisfied them with food and drink. The brahmin, having eaten, fell into sleep. The other woman asked her son "Dear son, for so long a time where have you been?" "Mother, we were taken to the nāga realm by Bhūridatta the king of serpents; having become dissatisfied there, we have now come back." "But has any jewel been brought by you?" "Nothing was brought, mother." "Was nothing given to you by him?" "Mother, a gem that grants all desires was given by Bhūridatta to my father, but it was not taken by this one." "For what reason?" "He will go forth, it seems." She, having become angry thinking "For so long a time, making the children my burden, having dwelt in the nāga realm, now it seems he will go forth," striking his back with a rice-husking ladle, threatened him "I say, you wicked brahmin, it seems you do not take the jewel gem because you will go forth; then why have you come here without going forth? Get out of my house quickly!" Then, having said to her "Dear lady, do not be angry; as long as there are deer in the forest, I shall support you," having gone to the forest together with his son, he earned his livelihood in the former manner itself.

At that time, in the region of the southern great ocean, a certain garuḷa dwelling in the silk-cotton tree, having scattered the water in the ocean with the winds of his wings, seized a king of serpents by the head. For at that time the supaṇṇas did not know how to seize a serpent; afterwards they learnt in the Paṇḍara Jātaka. But he, even having seized him by the head, without submerging in the water, having lifted him up, having taken him hanging down, flew over the summit of the Himalayas. At that time a certain brahmin, an inhabitant of the Kāsi country, having gone forth in the going forth of sages, having built a hermitage in the Himalayan region, was dwelling there. At the end of his walking path there is a great banyan tree. He spends the day residence at its root. The supaṇṇa carries the serpent over the top of the banyan tree. The serpent, hanging down, for the purpose of release, wrapped a branch of the banyan tree with his tail. The supaṇṇa, not knowing that, by his great strength, sprang forward into the sky itself. The banyan tree was uprooted together with its root. The supaṇṇa, having led the serpent to the silk-cotton tree forest, having struck with his beak, having split open the belly, having eaten the serpent fat, threw the body into the depths of the ocean. The banyan tree, falling, made a great sound. The supaṇṇa, looking down thinking "What is this sound?" having seen the banyan tree, having thought "From where was this uprooted by me?" having known as true "This is the banyan tree at the end of the hermit's walking path," thinking "This was of great help to him; 'Has unwholesomeness been produced by me, or not?' - having asked him that very question, I shall find out," went to his presence in the guise of a young man.

At that moment the hermit was levelling that place. The king of the supaṇṇas, having paid homage to the hermit, seated to one side, as if not knowing, asked "What is this place for, venerable sir?" "Lay follower, a certain supaṇṇa, carrying away a serpent for the purpose of food, even though the serpent had wrapped a banyan branch with its tail for the purpose of release, having sprung forward by its own great strength, went; then the banyan tree was uprooted; this is the place where it was uprooted." "But, venerable sir, does unwholesome action accrue to that supaṇṇa, or not?" "If he does not know, an action without volition is not unwholesome." "But what about the serpent, venerable sir?" "He did not seize this one to destroy it; he seized it for the purpose of release; therefore for him too there is none indeed." The supaṇṇa, being pleased with the hermit, said "Venerable sir, I am that king of the supaṇṇas; I am satisfied by your answering of questions. You dwell in the forest; I know a certain Ālampāyana spell; the spell is priceless. That I give to you, making it the teacher's share; accept it, will you not?" "I have no need of a spell; go, you." He, having entreated him again and again, having caused him to accept, having given the spell, having explained the medicines, departed.

The garuḷa chapter is completed.

The Chapter on Play

At that time in Bārāṇasī a certain poor brahmin, having taken on much debt, being accused by the creditors, thinking "What use is my dwelling here? Having entered the forest, it is better to die," having departed, having entered the forest, gradually having reached that hermitage, pleased the hermit through the accomplishment of duties. The hermit, having thought "This brahmin is exceedingly helpful to me; I shall give him the divine spell given by the king of the supaṇṇas," having said "Brahmin, I know the Ālampāyana spell; that I give to you; take it, will you not?" even when it was said "Enough, venerable sir, I have no need of a spell," having spoken again and again, having pressed, having caused him to accept, gave it indeed. And he told him everything - the medicines suitable for that spell and the spell procedures. The brahmin, thinking "A means of livelihood has been obtained by me," having dwelt for a few days, having made the pretext "A wind illness afflicts me, venerable sir," being dismissed by the hermit, having paid homage to him, having asked his forgiveness, having departed from the forest, gradually having reached the bank of the Yamunā, reciting that spell, goes along the highway.

At that time about a thousand attendant nāga maidens of Bhūridatta, having taken that jewel gem that grants all desires, having departed from the nāga realm, having placed it on a heap of sand on the bank of the Yamunā, having played water-sport the whole night by its radiance, at the break of dawn, having adorned themselves with every ornament, having surrounded the jewel gem, invoking fortune, sat down. The brahmin too, reciting the spell, reached that place. They, upon hearing the sound of the spell, thinking "This must be a supaṇṇa," frightened by the fear of death, not having taken the jewel gem, having dived into the earth, went to the nāga realm. The brahmin too, having seen the jewel gem, with a satisfied mind thinking "Just now my spell has succeeded," having taken the jewel gem, set out. At that moment the hunter-brahmin, entering the forest together with Somadatta for the killing of deer, having seen that jewel gem in his hands, said to his son "Dear son, is this not the gem given to us by Bhūridatta?" "Yes, father, that is the gem." "Then let us speak of its faults and, having deceived this brahmin, take this jewel gem." "Father, formerly when it was being given by Bhūridatta you did not take it; now this brahmin will deceive you in the same way; be silent." The brahmin said "Let it be, dear son; you will see the deceptive nature of either this one or of me" - and conversing with the Ālampāyana spell-reciter, he said -

821.

Therein, "auspicious" means deemed auspicious, granting all desires. "Who this" means where did you obtain this jewel.

Then Alampāyana spoke a verse -

822.

Its meaning is - I, today, right early, going along the path, the road, obtained this gem surrounded all around by red-eyed nāga maidens numbering about a thousand. For having seen me, all of them, frightened by fear, having abandoned this, fled.

The hunter-brahmin, wishing to deceive him, making known the faults of the jewel gem, wishing to take it himself, spoke three verses -

823.

824.

825.

823-825. Therein, "every purpose" means whoever knows how to well attend to this rock, to honour it, to cherish it as one's own life, to well maintain it, and to well deposit it, for him alone this rock, well attended to, honoured, revered, well maintained, and well deposited, accomplishes every purpose - this is the meaning. "For one who has failed in attendance" means but whoever has failed in attendance, for him this, attended to by wrong means, brings about destruction itself - so he says. "Worthy to hold" means worthy of holding. "Proceed with a hundred gold coins" means there are many gems in our house, we know how to take this one. I shall give you a hundred gold coins; proceed with that; give this jewel gem to me. For in his house there was not even one gold coin. But he knew the nature of that gem as a giver of all desires. Therefore this occurred to him: "I, having bathed up to the head, having sprinkled the gem with water, shall say 'Give me a hundred gold coins'; then he will give to me; that I shall give to this one." Therefore, being bold, he spoke thus.

Then Alampāyana spoke a verse -

826.

Therein, "na ca myāya" means this gem, being my own, is not to be sold by anyone. "Neva keyyo" means and this gem of mine is endowed with auspicious signs, therefore it is indeed not to be bought, not to be sold by anyone for any thing whatsoever.

The hunter-brahmin said -

827.

Alampāyana said -

828.

Therein, "blazing as if with radiance" means as if blazing with light.

The hunter-brahmin said -

829.

Therein, "who indeed" - this the hunter-brahmin, having thought "it must be a garuḷa searching for its own prey," spoke thus.

Alampāyana spoke thus -

830.

Therein, "they know me" means they know me as "this is the physician named Alampāyana whose wealth was obtained by a venomous snake."

The hunter-brahmin said -

831.

Therein, "or in what are you so obstinate" means: having been supported by what, having made what as a support, you do not respect the snake, the venomous serpent, not treating it as foremost, you despise it - thus he asks.

He, explaining his own power, said -

832.

833.

834.

835.

832-835. Therein, "declared to the Kosiya" means the supaṇṇa told the sage of the Kosiya clan. The reason declared by him, however, should be told having expanded it all in detail. "A certain one with a developed self" means a certain one among the sages with developed selves. "Sammanta" means dwelling. "Of his own wish" means by one's own desire. "To me" means he made known that charm to me. "I in the charms, obstinate" means I am supported by and dependent on your charms. "Of the hooded ones" means of the serpents. "Of the poison-destroyers" means of the physicians who destroy poison.

Having heard that, the hunter-brahmin thought "This Alampāyana, whoever shows him a serpent, he will give that one a jewel gem; having shown him Bhūridatta, I shall take the gem." Then, consulting together with his son, he spoke a verse -

836.

Therein, "let us take" means let us take. "Willingly" means by one's own preference, having struck with a stick, let us not give up.

Somadatta said -

837.

838.

837-838. Therein, "honoured" means he honoured with divine sensual pleasures. "Do you wish to betray" means: why do you wish to do an act of betrayal against such a friend, dear son?

The brahmin said -

839.

Therein, "come into the hand" means dear son Somadatta, you are young and do not know the way of the world. For whatever has come into the hand or has come into the bowl or has been scattered and placed in front, that alone is better for me to eat, not what stands far away.

Somadatta said -

840.

841.

840-841. Therein, "even opens up for the buffalo" means, dear, the earth splits and gives an opening for the betrayer of friends while he is still alive. "The abandoner of welfare" means one who abandons one's own welfare. "Withers away even while alive" means he withers while still living, he becomes a human ghost. "Self-made enmity" means evil done by oneself. "Before long" means I think you will experience it before long indeed.

The brahmin said -

842.

Therein, "are purified" means dear son Somadatta, you are young and do not know anything; showing that brahmins, having done whatever evil, are purified through sacrifice, he said thus.

Somadatta said -

843.

Therein, "I shall depart" means I go away; the meaning is I run away.

And having said thus, the wise young man, being unable to make his father accept his own word, having made the deities look down upon him with a loud voice, saying "I shall not go together with such an evildoer," while his father was watching, having run away, having entered the Himalayas, having gone forth, having produced the direct knowledges and the meditative attainments, with his meditative absorption not fallen away, was reborn in the Brahma world. Making known that meaning, the Teacher said -

844.

The hunter-brahmin, thinking "Where will Somadatta go, setting aside his own house?" having seen Alampāyana slightly displeased, having said "Alampāyana, do not worry, I shall show you Bhūridatta," having taken him, having gone to the place where the king of serpents performed the Observance, having seen the king of serpents lying on the top of the ant-hill having coiled his coils, standing not far away, having stretched out his hand, spoke two verses -

845.

846.

845-846. Therein, "having the colour of a red insect" means he shines like the colour of a red insect. "Like a heap of cotton" means like a heap of well-prepared cotton.

Then the Great Being, having opened his eyes, having seen the hunter-brahmin, thinking "This one would create an obstacle to my Observance," led him to the nāga realm and established him in great prosperity. He did not wish to take the jewel being given by me. But now he comes having taken a snake-catcher. If I were to become angry with this betrayer of friends, my morality will be broken. But the Observance endowed with four factors was determined by me from the very first; let it remain just as determined. Whether Alampāyana cuts me or roasts me or pierces me with a stake, I will indeed not be angry with him" - having thus reflected, "If indeed I were to look at these, they would become ashes. Even though he beats me, I will not be angry, I will not look" - having closed his eyes, having made the perfection of determination the forerunner, having placed his head between his coils, having become quite motionless, he lay down. The hunter-brahmin too said "Dear Alampāyana, take this serpent, give me the jewel." Alampāyana, having seen the serpent, satisfied, not counting the jewel as anything, threw it into his hands saying "Take it, brahmin." It, having slipped from his hand, fell upon the earth. As soon as it had fallen, it entered the earth and went to the nāga realm itself.

The brahmin fell away from three things: the jewel gem, the friendship with Bhūridatta, and the sonship. He, lamenting "I have become without support; my son's word was not heeded," went home. Alampāyana too, having smeared his own body with divine medicines, having chewed a little, having sprinkled his own body, muttering a divine spell, having approached the Bodhisatta, having seized him by the tail, having dragged him, grasping firmly on the head, having opened his mouth, having chewed the medicine, he applied spittle into his mouth. The king of serpents, of a clean nature, not being angry out of fear of breach of morality, did not even open his eyes. Then, having performed the medicine-spell on him, having seized him by the tail, having made him head-downwards, having shaken him, having caused him to disgorge the food he had taken, having made him lie down at full length on the ground, having trampled him with his feet as if crushing lentils, the bones were as if being ground to powder. Again, having seized him by the tail, he beat him as if beating a cloth. The Great Being, even though experiencing such suffering, was indeed not angry. Making known that meaning, the Teacher said -

847.

Therein, "asakkhi" means was able. "Satthuṃ" means to take.

Thus he, having made the Great Being weak, having prepared a box with creepers, put the Great Being in there, but due to the largeness of his body, he does not fit in there. Then, having pushed him in by striking with his heel, having taken the box, having gone to a village, having set it down in the middle of the village, he called out "Let those wishing to see the dancing of the serpent come!" The entire village inhabitants assembled. At that moment Ālampāyana said "Come out, great serpent!" The Great Being thought "Today it is fitting for me to perform, pleasing the assembly. Thus Ālampāyana, having obtained much wealth, satisfied, will release me. Whatever he makes me do, that I shall do." Then he, having taken him out of the box, said "Be large!" He became large. "Be small, round, armoured, one-hooded, two-hooded, three-hooded, four-hooded, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty-hooded, a hundred-hooded, tall, short, with visible body, with invisible body, with half body visible, blue, yellow, red, white, crimson, emit a flame of fire, emit water, emit smoke!" The Great Being, having created the individual existences in each and every form as it was spoken, displayed a dance. Having seen that, no one was able to hold back tears.

People gave abundant gold, silver, cloths, ornaments and so on. Thus in that village he obtained about a thousand. Although he, when seizing the Great Being, had said "Having obtained a thousand, I shall release him," but having obtained that wealth, out of greed for wealth he did not release him, thinking "Even in a small village so much wealth has been obtained by me; in a city, it is said, I shall obtain much." He, having established a household in that village, having had a box made of jewels constructed, having put the Great Being in there, having mounted a comfortable carriage, having departed with a great retinue, making him perform in villages, market towns and so on, gradually arrived at Bārāṇasī. He gives the serpent king honey-parched corn, and having killed frogs, gives them; he does not take food out of fear of not being released. Even though he was not taking food, again, beginning with the four gate-villages, he made him perform here and there for about a month at each place. On the fifteenth-day Observance day, however, he had it announced to the king "Today I shall make him perform in your presence." The king, having had a drum circulated in the city, had the public assembled. In the royal courtyard they tied beds upon beds.

The sport section is completed.

The Chapter on Entering the City

On the very day the Bodhisatta was seized by Ālampāyana, the Great Being's mother saw in a dream him being led away by a dark man with red eyes, having cut off his right arm with a sword, with blood flowing forth. She, frightened and trembling, having risen, having touched her right arm, knew the state of being a dream. Then this occurred to her: "A harsh evil dream has been seen by me; there must be danger either for my four sons, or for King Dhataraṭṭha, or for me." But however, she thought excessively about the Great Being in particular. Why? The rest dwell in their own serpent realm, but the other, due to his disposition towards morality, having gone to the human world, performs the Observance practice. Therefore she thought excessively about him alone: "Could it be that a snake-catcher or a supaṇṇa has seized my son?" Then, when a fortnight had passed, she became overcome by displeasure, thinking "My son cannot carry on without me beyond a fortnight; surely some danger must have arisen for him." With the passing of a month, however, on account of her sorrow, there was no time whatsoever when tears were not flowing; her heart withered, her eyes became swollen. She sat looking at the very path of his coming, thinking "Now he will come, now he will come." Then her eldest son Sudassana, after the lapse of a month, came together with a great assembly for the purpose of seeing his mother and father, having left the assembly outside, having ascended the mansion, having paid homage to his mother, stood to one side. She, bewailing Bhūridatta, did not converse anything with him. He thought "My mother, when I came before, is pleased, makes a friendly welcome; but today she is overcome by displeasure; what indeed is the reason?" Then, asking him, he said -

848.

849.

848-849. Therein, "not joyful" means not very clear. "Tearful" means your face, which was of the colour of a golden mirror, has become yellowish-dark. "Held in the hand" means cut by the hand. "Such" means of such a form, having seen me who has come with great splendour and glory for the purpose of seeing you.

Even though this was said, she did not speak at all. Sudassana thought: "Could she be angry with someone or troubled by someone?" Then, asking her, he spoke the other verse -

850.

Therein, "are you perhaps not breathing well" - he asks whether anyone perhaps harms you by reviling or by abuse. "Your" means formerly, having seen me come, your face was not like this. But by whatever reason today your face has become tearful, tell me that - he asks.

Then she, explaining to him, said -

851.

852.

851-852. Therein, "a month ago from now" means a month having passed below from now. It shows that "today it is a month since my dream was seen." "A man" means one black, red-eyed man. "While I was crying" means while she was weeping. "Happiness is not found by me" means my happiness indeed does not exist.

And having said thus, lamenting, she said "Dear son, my beloved little son, your younger brother, is not seen; there must be fear arisen for him" -

853.

854.

855.

853-855. Therein, "full-blown" means like full-blown kaṇikāra trees, because of wearing golden garments and ornaments. "Well then" is an indeclinable particle used in the sense of release; she says "Come, dear son, let us go to Bhūridatta's dwelling."

And having said thus, she went there together with both his and her own assembly. But Bhūridatta's wives, not seeing him on the top of the ant-hill, were not occupied, thinking "He will be staying at his mother's dwelling." They, having heard "Our mother-in-law, it seems, not seeing her son, is coming," having gone out to meet her, lamenting with great lamentation "Lady, today a month has passed since your son has not been seen," fell at her feet. Making known that meaning, the Teacher said -

856.

857.

856-857. Therein, "Dear lady, your son" - this is their talk of lamentation.

Bhūridatta's mother, having lamented together with her daughters-in-law in the middle of the street, having taken them, having ascended his mansion, having looked at her son's bed and seat, lamenting, said -

858.

859.

860.

861.

858-861. Therein, "apassatī" means "not seeing." "Hatachāpāvā" means "like one whose young have been killed."

Thus, as Bhūridatta's mother was lamenting, Bhūridatta's dwelling was like the belly of the ocean, a single mass of sound. Not even one was able to remain in his own nature. The entire dwelling was like a Sāla grove struck by the wind of Yugandhara. Making known that meaning, the Teacher said -

862.

Ariṭṭha and Subhoga, both brothers, going to attend upon their mother and father, having heard that sound, having entered Bhūridatta's dwelling, consoled their mother. Making known that meaning, the Teacher said -

863.

864.

863-864. Therein, "this is their transformation" means this death and rebirth is the transformation of this world, for thus indeed that world transforms. They say there is no one who is free from these two factors.

Samuddajā said -

865.

866.

865-866. Therein, "if today for me" - dear Sudassana, if today this night Bhūridatta will not come to see me, then I, not seeing him, think I shall give up life.

The sons said -

867.

868.

867-868. Therein, "wandering" - "Mother, we three persons, wandering in search of our brother, shall go in every direction" - thus they consoled her.

Then Sudassana thought: "If all three of us go in one direction, there will be delay; it is proper for the three to go to three places - one to the heavenly world, one to the Himalayas, one to the human world. But if Kāṇāriṭṭha goes to the human world, wherever he sees Bhūridatta, he will burn that village or market town and come back; he is hard and harsh; it is not possible to send him there." And having thought, he sent Ariṭṭha to the heavenly world saying "Dear Ariṭṭha, you go to the heavenly world; if Bhūridatta has been taken to the heavenly world by deities wishing to hear the Teaching, bring him back from there." But he sent Subhoga to the Himalayas saying "Dear son, you, having gone to the Himalayas, having searched for Bhūridatta in the five great rivers, come back." But he himself, wishing to go to the human world, thought - "If I go in the appearance of a young man, people will not hold me dear; it is proper for me to go in the guise of a hermit, for those gone forth are dear and agreeable to people." He, having assumed the guise of a hermit, having paid homage to his mother, departed.

Now the Bodhisatta had a half-sister named Ajamukhī. She had exceeding affection for the Bodhisatta. She, having seen Sudassana going, said - "Brother, I am exceedingly wearied; I too shall go together with you." "Dear sister, it is not possible for you to go; I am going in the manner of one gone forth." "But I, having become a small she-frog, having lain down among your matted hair, shall go." "If so, come." She, having become a young she-frog, lay down among his matted hair. Sudassana, thinking "I shall go searching from the very beginning," having asked the Bodhisatta's wives about his place of Observance practice, having first gone there, having seen the blood at the place where the Great Being was seized by Ālampāyana and the place of the box made of creepers, having known "Bhūridatta has been seized by a snake-catcher," with sorrow arisen, with eyes full of tears, having gone by the very path traversed by Ālampāyana to the first village where he had caused the serpent to perform, he asked the people "Was a serpent of such a form caused to perform here by some snake-catcher?" "Yes, it was caused to perform by Ālampāyana, a month ago from now." "Was any wealth obtained by him?" "Yes, right here about a thousand was obtained by him." "Where has he gone now?" "To such and such a village." He, from then on, asking, gradually went to the king's gate.

At that moment Ālampāyana, well-bathed, well-anointed, having put on a smooth polished cloth, having had the jewel box carried, had gone to the king's gate itself. The public gathered together; a seat was prepared for the king. He, while still standing inside the dwelling, sent word "I am coming; let the king of serpents be made to perform." Ālampāyana, having placed the jewel box on the patterned covering, having opened it, gave the signal "Come, great serpent!" At that time Sudassana too was standing in the midst of the assembly. Then the Great Being, having put out his head, looked at the entire assembly. For serpents look at the assembly for two reasons - to see whether there is a supaṇṇa as an obstacle or relatives. Having seen a supaṇṇa, frightened, they do not dance; or having seen relatives, being ashamed, they do not dance. But the Great Being, while looking, saw his brother in the midst of the assembly. He, having taken tears filling his eyes, having come out from the box, set forth facing towards his brother. The public, having seen him coming, frightened, drew back; only Sudassana stood firm. He, having gone, having placed his head on the top of his feet, wept; Sudassana too lamented. The Great Being, having wept, having turned back, entered the box itself. Ālampāyana too, thinking "The hermit must have been bitten by this serpent; I shall console him," having approached, said -

869.

Therein, "do not fear" means dear son, hermit, I am named Alampāyana, do not fear, your care is indeed my burden.

Sudassana, from the wish to speak with him, spoke a verse -

870.

Therein, "to anyone" means this one is unable to cause even the slightest suffering to me. For there is no snake-catcher equal to me.

Alampāyana, not knowing "this is so-and-so by name," being angry, said -

871.

Therein, "bloated" means arrogant, a fool, blind in knowledge. "Avhāyantu" means challenging; or this itself is the reading. This is what is meant - this one, what fool, like a mad man, challenging me with a good fight, making himself equal with me, has come to the assembly; let the assembly hear my word, there is no fault of mine, do not be angry with me.

Then Sudassana addressed him in verse -

872.

Therein, "with a serpent" means you fight with me with a serpent, I will fight with you with a frog's young. "For five thousand" means in that battle of ours, let there be a bet for up to five thousand.

Alampāyana said -

873.

874.

873-874. Therein, "who then is your" means who indeed is your surety, you who have gone forth. "And what could be your stake" means in this gambling, what wealth of yours indeed could there be as a deposit - he says "show me." "And let there be a stake for me" means but there is such deposit-wealth to be given by me, or such a surety to be kept; therefore let there be a bet between us for up to five thousand.

Sudassana, having heard his talk "let there be a bet between us for five thousand," fearless, having ascended to the king's dwelling, standing near his maternal uncle the king, spoke a verse -

875.

Therein, "famous" means accomplished in the fame of virtues, accomplished in the fame of various virtuous conduct.

The king, having thought "This hermit requests too much wealth from me, what indeed?" spoke a verse -

876.

Therein, "whether paternal" means a debt is either taken and consumed by the father, or made by oneself; is there anything taken by my father from your hand, or by me? For what reason do you request so much wealth from me thus?

When this was said, Sudassana spoke two verses -

877.

878.

877-878. Therein, "seeks to defeat" means he wishes to conquer in battle. Therein, if he is defeated, he will give me five thousand. If I am defeated, I will give him; therefore I request that much wealth. "That" means therefore you, great king, go out today to see the serpent show.

The king, saying "Then let us go," departed together with the hermit. Having seen him, Alampāyana, frightened, thinking "This hermit, having gone, has come having taken the king; he will become an attendant of the royal family," conforming to him, spoke a verse -

879.

Therein, "by talk of craft" means: young man, I do not despise you by my own craft, but you, being too much with craft, do not venerate this snake, you do not show esteem to the serpent.

Then Sudassana spoke two verses -

880.

881.

880-881. Then his Alampāyana, being angry, said -

882.

883.

882-883. Therein, "unkempt one" means one whose eyes are unadorned. "Without poison, you despise" means without venom, you look down upon. "Having approached" means having gone up to. "You would know" means you should know.

Then Sudassana, engaging in sport with him, spoke a verse -

884.

Therein, "of the rat-snake" means of the house-snake. "Of the water-snake" means of the water-snake. "That feeds on stones" means of the blue-coloured snake. Thus, having shown the poisonless snakes, he said: there may be poison in these, but indeed not in the red-headed snake.

Then Alampāyana addressed him with two verses -

885.

886.

885-886. Therein, "something to give" means if you have anything that should be given, give that.

887.

888.

889.

887-889. These verses are the words of Sudassana. Therein, "full of fierce power" means full of fierce poison.

And having said thus, having called his sister in the very midst of the public saying "Mother Goat-face, having come out from among my matted hair, stand on my palm," he stretched out his hand. She, having heard his voice, while seated among the matted hair, having uttered the frog's cry thrice, having come out, having sat on his shoulder, having flown up, having dropped three drops of poison on the palm of his hand, entered again into his matted hair itself. Sudassana, having taken the poison, while just standing, uttered a great sound thrice: "This country will perish, this country will perish." That sound of his, having pervaded the twelve-yojana Bārāṇasī, remained. Then the king, having heard that sound, asked: "For what purpose will the country perish?" "Great king, I do not see a place to pour out this poison." "Dear son, this earth is great; pour it out on the earth." Then, rejecting him saying "It is not possible to pour it on the earth, great king," he spoke a verse -

890.

Therein, "grasses and creepers" means grasses dependent on the earth, and creepers, and all medicinal plants would dry up; therefore it is not possible to pour it on the earth.

"Then, dear son, throw it upwards into the sky." Showing that there too it is not possible, he spoke a verse -

891.

Therein, "snow would not fall" means for seven years not even a drop of snow would fall.

"Then, dear son, sprinkle it with water." To show that there too it is not possible, he spoke a verse -

892.

Then the king said to him - "Dear son, we know nothing; you yourself know the means by which our country does not perish." "If so, great king, have three pits dug in succession in this place." The king had them dug. Sudassana had the first pit filled with various medicines, the second with cow-dung, the third with divine medicines only. Then he dropped the poison drops into the first pit. At that very moment, having smouldered, a flame arose. It, having gone, seized the pit of cow-dung. From there too, a flame having arisen, having taken hold of the other one full of divine medicines, having burnt up the medicines, was extinguished. Alampāyana stood not far from that pit. Then the heat of the poison struck him, having stripped off his bodily skin, departed; he became a white leper. He, frightened by fear, uttered the words "I release the king of serpents" thrice. Having heard that, the Bodhisatta, having come out from the jewel box, having created a body adorned with all ornaments, stood with the grace of a king of gods. Sudassana too and Ajamukhī too stood there likewise. Then Sudassana said to the king - "Do you know, great king, whose sons these are?" "I do not know." "You do not know so far, but do you know that the daughter of the King of Kāsi, Samuddajā, was given to Dhataraṭṭha?" "Yes, I know; she is my younger sister." "We are her sons; you are our maternal uncle."

Having heard that, the king, trembling, having embraced them, having kissed them on the head, having wept, having led them up to the mansion, having shown great honour, making friendly conversation with Bhūridatta, asked "Dear son, how did Alampāyana seize you who are of such risen potency?" He, having related everything in detail, exhorting the king, taught the Teaching to his maternal uncle saying "Great king, it is fitting for a king to exercise kingship in this manner." Then Sudassana said to him - "Maternal uncle, my mother, not seeing Bhūridatta, is wearied; it is not possible for us to make delay." "Good, dear sons, you go for now. But I wish to see my sister; how shall I see her?" "Maternal uncle, but where is our grandfather, the King of Kāsi?" "Dear son, being unable to live without my sister, having abandoned the kingdom, having gone forth, he dwells in a certain jungle thicket." "Maternal uncle, my mother wishes to see both you and our grandfather. You go on such and such a day to the presence of our grandfather; we, having taken our mother, shall come to our grandfather's hermitage. There you too shall see her." Thus they, having fixed the day for their maternal uncle, descended from the king's abode. The king, having sent off his nephews, having wept, turned back. They too, having dived into the earth, went to the nāga realm.

The city-entrance section is completed.

he Chapter on the Quest of the Great Being

When the Great Being arrived, the entire nāga realm was filled with one sound of lamentation. He too, being weary from having dwelt in the box for a month, lay down on a sick-bed. There was no measure of the nāgas coming to his presence. He is wearied speaking together with them. Kāṇāriṭṭha, having gone to the world of the gods and not seeing the Great Being, came back first. Then they made him the doorkeeper at the place where the Great Being was seated, thinking "This one is fierce and harsh; he will be able to keep back the assembly of nāgas." Subhoga too, having wandered through the whole of the Himalayas, and from there having searched the great ocean and the remaining rivers, comes approaching while searching the Yamunā. The hunter-brahmin too, having seen Alampāyana as a leper, thought "This one, having tormented Bhūridatta, has become a leper; but I showed him, who was so very helpful to me, to Alampāyana out of greed for the jewel; that evil will come upon me. Before that comes, I shall go at once to the Yamunā and perform the washing away of evil at the landing place of Payāga." He, having gone there, having said "By me the deed of betraying a friend was done towards Bhūridatta; I shall wash away that evil," performs the practice of immersion in water. At that moment Subhoga arrived at that place. Having heard that word of his, thinking "By this wicked one indeed my brother, the giver of so great fame, was shown to Alampāyana for the sake of the jewel treasure; I shall not give him his life," having wrapped around his feet with his tail, having dragged him, having caused him to sink in the water, at the time when he was without breath, he loosened a little. He raised his head. Then having dragged him again, he caused him to sink. Thus, being made weary many times by him, the hunter-brahmin, having raised his head, spoke a verse -

893.

Therein, "embracing the world" means acknowledged by the world as being capable of washing away evil thus. "Embracing" means sprinkling over with such water. "At Payāga" means at the landing place of Payāga.

Then Subhoga addressed him in verse -

894.

Therein, "he who is this" means he who is this one. "Having surrounded on all sides" means having scattered all around from all sides, by the ability to be difficult to strike by enemies, having encircled everything, he covered it above with his hood.

Then the brahmin, having thought "This is Bhūridatta's brother; he will not give me my life; what if I, having made him tender-hearted by praising the virtues of both this one and his parents, were to request my own life" - spoke a verse -

895.

Therein, "of Kāsi" means of one so named by another name. Some read "of the king of Kāsika" as well. Because he had taken the daughter of the king of Kāsi, he describes even the kingdom of Kāsi as being his own property. "Lord of the immortals" means the lord of the serpents reckoned as immortals by reason of their longevity. "Influential" means of great might. "A certain one" means a certain one among the influential. "Even a slave" means such a one of great might does not deserve to remove even a slave of a brahmin devoid of power into the water, how much less a brahmin of great might.

Then Subhoga, making known the deed done by him, said "I say, you wicked brahmin, having deceived me, you think 'I shall be released'; I will not give you your life" -

896.

897.

898.

899.

900.

901.

896-901. Therein, "in the evening you approached the banyan tree" means you went to the banyan tree at the improper time. "Tawny" means tawny by the colour of its ripe fruits. "Spread with rugs" means surrounded by aerial roots. "Cried out by cuckoos" means resounded with by cuckoos. "Constantly with green grass" means a piece of land constantly with green grass because of being grown on watery ground. "Appeared" means when you were standing at that banyan tree, that brother of mine became manifest. "By supernormal power" means by the fire of merit. "He by that" means he, you, having been led by that one to his own nāga realm, were attended upon. "Surrounding" means surrounding, recollecting the enmity, the evil deed done by you against my brother. "I will cut off your head" means I shall cut off your head.

Then the brahmin, having thought "He will not give me my life, but it is fitting to strive for the purpose of release by saying something," spoke a verse -

902.

Therein, "by these" means by these three reasons beginning with being a reciter, a brahmin is not to be killed; it is not possible to kill a brahmin. What are you saying? For whoever kills a brahmin, he is reborn in hell.

Having heard that, Subhoga, having plunged into doubt, having thought "Having led this one to the nāga realm and having asked my brothers in return, I shall know," spoke two verses -

903.

904.

903-904. Therein, "city" means the serpent city. "Plunged into" means entered into. "Having reached the Yāmuna mountain" means it shines having reached the Himalayas standing not far from the Yamunā. "There they" means in that city those brothers of mine dwell; when you are taken there, as they will speak, so you will be. For if indeed you spoke the truth, your life exists. If not, right there I shall cut off your head.

Having said thus to him, Subhoga, having seized him by the neck, throwing, reviling, and abusing, went to the door of the Great Being's mansion.

The chapter on the quest for the Great Being is completed.

The Chapter on Wrong Views

Then Kāṇāriṭṭha, who was sitting as the doorkeeper, having seen him being brought thus wearied, having gone out to meet him, said "Subhoga, do not vex him; brahmins are indeed sons of the Great Brahmā. For if the Great Brahmā finds out, having become angry thinking 'They are vexing my son,' he will destroy our entire serpent realm. For in the world brahmins are indeed the foremost, of great majesty; you do not know their power, but I indeed know it." Kāṇāriṭṭha, it is said, in the immediately preceding past existence was a brahmin who performed sacrifices; therefore he spoke thus. And having said this, however, by the force of what he had previously experienced, being one disposed to sacrificing, having addressed Subhoga and the serpent assembly, having said "Come, friends, I shall describe to you the virtues of those who perform sacrifices," beginning the description of sacrifice, he said -

905.

Therein, "not higher" means: Subhoga, in this world, sacrifices and Vedas are not higher, not inferior, of great majesty; they are associated with transient brahmins, therefore the brahmins too have become not higher. "What is worthy of the highest" means: therefore, disparaging a blameless brahmin, he gives up wealth and the principle of the wise. This, it is said, he spoke so that the nāga assembly might not be able to say "By this one the deed of betraying a friend was done towards Bhūridatta."

Then Kāṇāriṭṭha, having said to him "Subhoga, but do you know by whom this world was created?" when he said "I do not know," in order to show that it was created by the Great Brahmā, the grandfather of the brahmins, spoke the other verse -

906.

Therein, "approached" means reached. Brahmā, it is said, having created the four castes beginning with the brahmins, first said to the nobles, the brahmins - "You should approach only Vedic recitation, do not do anything else," to the lords of men he said "You should conquer only the earth," to the merchants he said - "You should approach only ploughing," to the workers he said "You should approach only the service of the three castes." From then on, they say that the nobles approached Vedic recitation, the lords of men the earth, the merchants ploughing, and the workers service. "Each according to their designated place" means and approaching, they individually approached in accordance with their own family designation, in the very manner stated by Brahmā. "These were made by a master, they say" means thus indeed they relate that these were made by the master, the Great Brahmā.

Thus these brahmins are of great virtue by name. Having said "Whoever indeed, having gladdened his mind towards them, gives a gift, for him there is no conception elsewhere; he goes only to the heavenly world," he said -

907.

908.

907-908. Therein, "these too" means these kings of gods beginning with Dhātā and so on. "Diversely" means having sacrificed sacrifices of many kinds. "And also all sensual pleasures" shows that having given all sensual pleasures to the brahmins who were teachers, they attained these states. "Drawn" means pulled. "Five hundred bows" means not five hundred bows, but he himself pulls a great bow measuring five hundred bows. "Bhīmasena" means one with a dreadful army. "Thousand-armed" means not that he had a thousand arms, but it was said thus because of his pulling a bow that required pulling by a thousand arms of five hundred archers. "Kindled the fire" means that king too, at that time, having satisfied the brahmins with all desirable things, kindled the fire, having established it, and tended it; by that very reason he was reborn in the heavenly world. Therefore he said: "Brahmins are indeed the foremost in this world."

He, praising brahmins further, spoke a verse -

909.

Therein, "he who" shows that he was that ancient king of Bārāṇasī. "According to his ability" means according to his strength; whatever he had, having given up all of that, he fed them. "An inferior deity" means he was a certain influential king of gods. Thus he shows that brahmins are indeed the foremost worthy of offerings.

Then, bringing forth and showing yet another reason, he spoke a verse -

910.

Therein, "great seat" means great food. "To feed" means to satisfy. "Sacrificial rites" means the arrangement of sacrifice. "Excellently" means having sacrificed to the excellent fire god. "Attained Mucalinda" means Mucalinda attained.

It is said that formerly in Bārāṇasī a king named Mucalinda, having had the brahmins summoned, asked about the path to heaven. Then they, having said "Show honour to the brahmins and to the brahmin deity," when it was said "What is the brahmin deity?" they said "The fire god - satisfy him with fresh butter and ghee." He did so. Making known that meaning, he spoke this verse.

Showing yet another reason, he spoke a verse -

911.

Therein, "went forth" means while exercising kingship for five hundred years, having shown honour to the brahmins, having left his boundless kingdom with its army, he went forth. "Of two islands" means it says that the king named Dudīpa, having venerated the brahmins, went to heaven. "Dujīpa" is also a reading.

Showing further examples for him too, he said -

912.

913.

912-913. Therein, "up to the ocean's end" means the earth bounded by the ocean. "Raised" means having asked the brahmins about the way to heaven, being told "raise a golden sacrificial post," he raised it for the purpose of slaughtering animals. "Kindling the fire to Vessānara" means kindling the Vessānara fire. "Vesānari" is also a reading. "An inferior deity" means Subhoga; for it says that king, having made an offering to the fire, became a certain influential god. "By whose power" means: my dear Subhoga, do you know by whom the Ganges and the great ocean were made? "I do not know." What would you know? You only know how to beat brahmins. For in the past, a king of Bārāṇasī named Aṅga Lomapāda, having asked the brahmins about the way to heaven, when they said "My dear great king, having entered the Himalayas, having shown honour to the brahmins, tend the fire," having taken immeasurable cows and buffaloes, having entered the Himalayas, he did so. And when it was said "What should be done with the milk and curds left over after the brahmins have eaten?" he said "Throw them away." There, in the place where a small amount of milk was thrown away, rivulets arose; in the place where a large amount was thrown away, the Ganges flowed. But that milk, wherever it settled and remained having become curds, that became known as the ocean. Thus he, having made such honour, having tended the fire according to the procedure prescribed by the brahmins, reached the city of the Thousand-eyed One.

Thus, having brought up this past, he spoke this verse -

914.

Therein, "he, having removed the stain by the soma sacrifice" means: my dear Subhoga, he who is now Sakka's general, the young god of great fame, he too formerly was a king of Bārāṇasī who, having asked the brahmins about the way to heaven, when they said "Having washed away one's own stain by the soma sacrifice, go to the heavenly world," having made a great honour to the brahmins, having performed the soma sacrifice according to the procedure prescribed by them, having removed his own stain by that, became an inferior deity - making known this meaning, he spoke thus.

Showing further examples for him too, he said -

915.

916.

915-916. Therein, "he too then kindled the fire" means: brother Subhoga, the Great Brahmā by whom this world and the next world and the Bhāgīrathī Ganges and the Himalaya mountain and the Vulture mountain were made, he too, when formerly before his rebirth as Brahmā he was a young man, then he kindled fire itself; having made an offering to the fire, having become the Great Brahmā, he made all this. It shows that brahmins are of such great supernormal power.

"Made into cairns" means: formerly, it is said, a certain king of Bārāṇasī, having asked the brahmins about the way to heaven, when it was said "Show honour to the brahmins," having established a great gift for them, having asked "What is lacking in my gift?" when it was said "Everything is there, Sire, but the seats for the brahmins are not sufficient," he had seats constructed by piling up with bricks. Then the seat-benches made into cairns, having grown through the power of the brahmins, became the mountains such as Mālāgiri and others. Thus they relate that these were made by the brahmins who performed sacrifices.

Then he said to him again: "Brother, but do you know by what reason the ocean has become undrinkable, with salty water?" "I do not know, Ariṭṭha." Then, having said to him "You only know how to harm brahmins; listen!" he spoke a verse -

917.

Therein, "accessible to begging they say here" means they say here in this world that that brahmin was accessible to begging. "Embracing the water" means it is said that he, one day, performing the act of washing away evil, standing on the shore, having taken water from the sea, sprinkles it over himself, embracing it upon his own head above. Then, having risen, the ocean swallowed him while he was doing thus. The Great Brahmā, having known that reason, having become angry thinking "By this one indeed my son has been destroyed," having said "Let the ocean become undrinkable, with salty water," cursed it; for that reason it became undrinkable. Such as these are brahmins of great might by name.

He said again -

918.

Therein, "of Vāsava" means of Vāsava who formerly, having given gifts to brahmins, attained the state of Vāsava. "Sacrificial sites" means brahmins who are fields of merit, foremost worthy of offerings, are found far and wide on earth. "In the eastern direction" means they, being found even now in the four directions, produce great inspiration for that Vāsava, and bring joy and pleasure.

Thus Ariṭṭha praised brahmins and sacrifices and the Vedas with fourteen verses.

The discourse on wrong views is completed.

Having heard that talk of his, many serpents who had come to attend upon the Great Being in his illness came to the point of taking up a wrong grasp, thinking "This one speaks only what is factual." The Great Being, while still lying down on his sick bed, heard all that. The serpents also reported it to him. Then the Great Being thought: "Ariṭṭha praises the wrong path; having broken his doctrine, I shall make the assembly one of right view." He, having risen, having bathed, adorned with all ornaments, having sat down on the Teaching seat, having assembled the entire serpent assembly, having summoned Ariṭṭha, having said "Ariṭṭha, you, having spoken what is not factual, praise the Vedas and sacrifices and brahmins; for the brahmins' performing of sacrifice according to the Vedic procedure is considered ignoble and does not lead to heaven; see what is not factual in your doctrine," beginning what is called the discourse on the refutation of sacrifice, said -

919.

920.

921.

922.

923.

924.

925.

926.

927.

928.

929.

930.

931.

932.

933.

934.

935.

936.

937.

938.

939.

919-939. Therein, "the Vedas attained, O Ariṭṭha" means: Ariṭṭha, these attainments of the Vedas are indeed a losing throw reckoned as defeat for the wise, and a winning throw reckoned as victory for quadrupeds, for the foolish. "Of mirage-like nature" means: for this triad of Vedas is of mirage-like nature. Through lack of consideration, not knowing what is proper and improper, the foolish, like quadrupeds approaching a mirage with the perception of water, with the perception of what is factual, with the perception of what is blameless, undergo their own destruction. "The wise" means: but such portions of illusion do not deceive, do not cheat a wise person endowed with knowledge. "They are for one who shows" means: the letter "da" is merely a consonant connector; the meaning is that for this man who is a destroyer of growth, a slayer of elders, a betrayer of friends, the Vedas are not for the purpose of shelter, they are not able to be a support. "And fire attended upon" means: fire too, though attended upon, does not protect, does not guard a person of evil deeds with a mind with hate, through the threefold fault of misconduct.

"And all mortals" means: even if mortals were to set ablaze whatever wood there is in the world, all of it together with wealth and possessions, mixed with grass together with their own wealth and possessions. Thus, burning all that set ablaze by them, this fire of yours, of unequalled heat, of incomparable heat, would not be satisfied. Thus insatiable, brother, the one with two tongues, able to discern flavour with two tongues - who could make it well-fed, satisfied with ghee and so on? Who would be able to do so? Thus, having satisfied this unsatisfied, gluttonous one, who indeed will go to the heavenly world? See how far this is badly spoken. "Yoked by exertion" means: having been yoked by the exertion of rubbing the fire-sticks, having obtained that condition, fire arises, is produced. Thus you call "a god" that which is senseless, arising through the effort of another. This too you have spoken is indeed not factual.

"Fire entered into man" means: fire has entered in succession. "Not being rubbed" means: nor is it produced when not being rubbed by a man with a fire-stick in hand. "Nor without action is fire born" means: without the action of one, it is not born by its very own nature alone. "Would dry up" means: the forests being dried within by fire would dry up, they would not remain moist. "Feeding" means: while feeding. "The smoke-crested, majestic" means: endowed with a crest of smoke, majestic. "Charcoal-workers" means: those who do the work of making charcoal. "Salt-makers" means: those who make salt by boiling salt water. "Chefs" means food preparers. "Body-burners" means: those who cremate dead bodies. "Merit" means: all these too would be making merit indeed.

"The fire of recitation" means: the fire of recitation. "No one" means: let there even be brahmins who recite sacred hymns; no man, feeding the smoke-crested, majestic fire, having satisfied it, makes merit indeed. "Being esteemed by the world" means: being esteemed, venerated by your heavenly world. "Whatever" means: that which is repulsive, loathsome, beginning with snake carcasses, mortals avoid from afar. "That unpraised" means: that unpraised thing, my dear, how, for what reason, would one with two tongues consume it? "Among the gods" means: some people say that fire too is a certain god among the gods. "But the barbarians" means: but the unknowing barbarians say water is "a god." "With an unconscious body" means: being not bound by the senses and having an unconscious body, knowing this to be senseless, a worker performing tasks such as cooking - having attended upon this Vessānara fire and doing evil deeds, how will the world go to a fortunate destination? This of yours is exceedingly badly spoken.

"The all-conquering one, they say here for the sake of livelihood" means these brahmins, for the sake of their own livelihood, declared "The Great Brahmā is the overlord," and say "The whole world was created by him alone." Furthermore, they say "Brahmā is the attendant of fire." He too, it is said, pours offerings into fire. "All-powerful and a master" means but if he is all-powerful and a master, then for what purpose, being himself uncreated, would he become a worshipper of what was created by himself? This too is poorly stated by you. "Laughter" means O Ariṭṭha, the word of the brahmins is indeed fit to be laughed at, not worthy of pondering by the wise. "They scattered" means these brahmins formerly spread such false speech for the sake of their own honour. "Reconciled with creatures regarding the teaching of peace" means when material gain and honour did not appear by this much, they, having united together with creatures, were reconciled regarding the teaching of peace, which is reckoned as their own doctrine connected with the killing of living beings; the meaning is that they composed what is called the sacrificial thread.

"And if this were true" means if that which was said by you beginning with "the nobles studied" and so on, and if this were true. "Not a warrior" means this being so, a non-warrior would not obtain kingship, and a non-brahmin too would not learn the spell-verses. "Speakers of falsehood" means these are speakers of falsehood. "Belly-seekers" means those whose livelihood depends on the belly, or for the sake of filling the belly. "That is of little wisdom" means that word of theirs is of little wisdom. "By oneself" means but the wise see their word as "faulty" by themselves. "Such" means of that kind. "Disturbed" means having stirred up and having broken the boundary established by Brahmā, the world standing disturbed and breaking apart - why does your Brahmā not make it straight? "Misfortune" means for what reason did he arrange suffering in all the world? "Happy" means why did he not make all the world exclusively happy? Your Brahmā is, I think, a thief who destroys the world. "By deceit" means by deceit. "For what purpose did he act by unrighteousness" means for what reason did he bind the world to harmful action by this unrighteousness beginning with deceit and so on - this is the meaning. "O Ariṭṭha" means O Ariṭṭha, your lord of beings is unrighteous, who, when the tenfold wholesome qualities exist, without having arranged the Teaching itself, arranged what is not the Teaching. "Insects" and so on is a nominative case used in the accusative sense. "By killing these insects and other living beings a mortal becomes pure" - these too are the practices of many ignoble inhabitants of the Kamboja country; but they are false, what is not the Teaching was declared as the Teaching. They too must have been created by your Brahmā alone.

Now, showing their falseness, he said -

940.

941.

942.

943.

944.

945.

946.

947.

948.

949.

950.

951.

952.

953.

954.

955.

956.

957.

958.

959.

960.

961.

962.

963.

964.

965.

966.

940-966. Therein, "bho-sayers" means brahmins. "Should kill the bho-sayers" means they should kill brahmins themselves. "And also" means even those who would believe that word of the brahmins, they should kill their own attendants and the brahmins too. But brahmins, without killing brahmins and attendants, kill only animals of various kinds. Thus their word is wrong. "Some" means there are none who request "Kill us in sacrifices, we shall go to heaven." "They kill living beings and cattle" means they kill deer and so on, living beings and cattle, while they are struggling, for the sake of livelihood. "They lead people's faces" means at these sacrificial post erections, at these animal-tying posts, saying "In this sacrificial post of yours all gems, conch shells, and pearls, grain, wealth, silver, and gold are deposited; this sacrificial post of yours will be wish-fulfilling in the hereafter, in the world beyond, it will bring eternal existence" - by various reasons they gladden their faces; the meaning is that having said this and that, they cause them to take up a wrong grasp.

"And if" means if at the sacrificial post or at the remaining pieces of wood there were these gems and so on, or if it were a granter of all desires in the celestial abode, the communities of those with threefold knowledge alone, having become many, would sacrifice the sacrifice because of having much wealth and because of desiring heaven, and would not cause any non-brahmin to sacrifice. But since, expecting wealth for themselves, they cause others too to sacrifice, therefore they should be known as speakers of what is not factual. "From where" means in this sacrificial post or in the remaining pieces of wood, from where are these gems and so on which are simply non-existent, from where will it yield all sensual pleasures in the celestial abode? In every way their word is indeed not factual.

"Fraudulent and cruel, having enticed fools" means Ariṭṭha, these brahmins are indeed both deceitful and merciless; they, having enticed and lured the foolish world, gladden their faces by various reasons. "All sensual pleasures" means having taken fire, you sacrifice, and give us wealth; then, having obtained all sensual pleasures, you will be happy.

"Having entered that fire-sacrifice as refuge" means having taken that king or chief minister and having entered the house which is the place of fire-sacrifice. "Having laid aside" means while stating various reasons, having shaved off hair, beard, and nails. "They excessively seize" means because of what has been said, in dependence on the three Vedas, saying "This should be given, this should be done," through the Vedas they excessively seize, destroy, and demolish his own wealth.

"Having eaten foods, the deceitful ones having deceived" means those deceitful ones, having performed various kinds of deceitful action, having come together, having assembled, having praised the sacrifice, having deceived, having eaten his own food of various excellent flavours, then having made him shaven-headed, they abandon him on the path of sacrifice; the meaning is that having taken him, they go to the outer sacrificial pit.

"By various means" means those brahmins, many of them having come together upon that one person, plundering by this and that means, by this and that reasoning, they carry away his visible, evident wealth, having praised the unseen heavenly world by the unseen heavenly world, having made it a ground for taking. "Like tax collectors instructed by kings" means like king's men known as tax collectors, instructed by kings saying "Take this and that tribute." "His" means having taken that wealth of his, they carry it away. "Like thieves" means bad persons, seizers of illegitimate tribute, similar to housebreaking thieves. "Fit to be killed" means such ones of bad character, deserving of execution, are not killed in the world nowadays.

"The arm is a sword" means the arm is a sword. This is what is meant - This too, Ariṭṭha, see the lying of the brahmins. They, it is said, in sacrifices, having said "The arm is Indra's right-hand offering," cut a great palāsa staff. If that word of theirs is true, then being one with a severed arm, by what strength of arm does Indra conquer the titans? "Endowed" means endowed with arms, with uncut arms, healthy indeed. "Slayer" means the slayer of the titans. "Supreme" means the highest, endowed with the supernormal power of merit, not to be killed by others. "Of the brahmins" means of the brahmins. "Of hollow nature" means of hollow intrinsic nature, fruitless. "Deception" means whatever are called the spells of the brahmins, this is deception visible here and now in the world.

"Of such a kind" means they say that bricks of whatever kind were taken and made into cairns by the sacrificers. "Standing rocks" means mountains are indeed immovable, standing, not built up, solid, and made of stone. Bricks are unsteady, not solid, and not made of stone. "Praising" means brahmins praising that sacrifice.

"Accomplished in the Vedas" means brahmins accomplished in the complete Vedas. "They carry" means they carry those fallen into streams and whirlpools, and having submerged them, bring them to the destruction of life. "Are they not thereby of corrupted flavour and water?" - here one syllable "na" has the sense of a question. "Are they not thereby rivers of corrupted flavour and water?" - asking him thus, he said this. "Why" means for what reason then was only the great ocean made undrinkable? Is the Great Brahmā not able to make the water in the rivers such as the Yamunā and others undrinkable, but is able to do so only in the ocean? "One with two tongues was" means one with two tongues was, became - this is the meaning.

"Formerly, in the past" means before now, formerly, in the past, at the time of the first cosmic cycle. "Who was whose wife" means who was whose wife indeed. For at that time there was no female characteristic at all; afterwards, through the practice of sexual intercourse, those called mother and father came into being. "Mind generated the human being" means for at that time mind itself generated the human being; beings arose as mind-made only - this is the meaning. "By that principle too" means by that reason too, by that intrinsic nature, no one is inferior by birth. For at that time there was no distinction of warriors and so on; therefore what the brahmins say - "Only brahmins are foremost by birth, the others are inferior" - that is wrong. "Thus too" means while the world was thus proceeding, having abandoned the ancient custom, afterwards, by the power of what was agreed upon and done by themselves, four portions arose beginning with the warriors; thus too they speak of the analysis of release - by the release of actions done by themselves, some of those beings became warriors, some became brahmins and so on - they speak of this division; therefore the statement "Only brahmins are foremost" is wrong.

"Into seven pieces" means if the three Vedas were given by the Great Brahmā to brahmins only and not to others, the head of an outcast reciting the sacred verses should split into seven pieces; but it does not split. Therefore the sacred verses were made by these brahmins for their own destruction; manifesting their own falsehood, they bring about the destruction of their virtues. "Made by speech" means these so-called sacred verses were devised and made through lying. "Made by greed, seized" means seized by brahmins through the state of being made by greed for gain. "Difficult to release" means difficult to release, like a fish-hook swallowed by a fish. "Following the path of poets" means following, gone along the way of speech of brahmins who are makers of poetry. For as they wish, so they bind by speaking falsely. "Of fools" means for the mind of those fools is settled in unrighteousness; others of little wisdom believe that.

"By manly power" means by the power reckoned as manly power. This is what is meant - That manly power reckoned as the strength of a man which belongs to these lions and so on - there is no brahmin endowed with that power; all are indeed inferior even to these animals. "And the state of being human is to be seen like that of cattle" means moreover, whatever is the state of being human of these, that is to be seen like that of cattle. Why? For their birth is unequal though being the same. For those brahmins, through their lack of wisdom, are of the same birth as cattle yet unequal. For the form of cattle is one thing, and theirs is another. By this, without making brahmins equal even to lions and so on among animals, he makes them merely equal in form to cattle.

"And if a king" means Ariṭṭha, if a warrior alone, by virtue of being given by the Great Brahmā, having conquered the earth. "With living companions" means endowed with ministers who are companions living together. "With a loyal retinue" means he would be one whose assembly is within the scope of carrying out his exhortation; then there would be no need for him to fight with his assembly to exercise kingship. He himself alone would conquer the host of enemies; this being so, through the absence of suffering in war, his subjects would be ever happy; but this is not the case. Therefore their word is wrong.

"The warrior's spells" means the royal science and the three Vedas, because they proceed by one's own command and personal preference as "only this should be done," by purpose these become equal. "Without having investigated" means without having investigated the meaning of those warrior's spells, whether warriors or brahmins of the Vedas, learning merely by the force of command, one does not understand that meaning, like a path covered by a flood of water.

"By purpose these" means by the purpose of deception these become equal. Why? They say that brahmins alone are superior, other castes are inferior. And whatever worldly adversities such as gain and so on, all these are phenomena of all four castes. There is not even a single being who is free from these. Thus brahmins, being themselves not released from worldly adversities, falsely declare "We are superior."

"Menials" means householders. "And the communities of those with threefold knowledge" means brahmins too likewise perform various works such as farming, cattle-keeping and so on. "Always zealous" means constantly possessed of zeal, possessed of desire. "Those of little wisdom, knowing only two flavours" means therefore, brother, brahmins who know only two flavours and are without wisdom are far from the Teaching. For the ancient brahmin practices are now seen among dogs.

Thus the Great Being, having broken his doctrine, established his own doctrine. Having heard his talk on the Teaching, the entire nāga assembly became joyful. The Great Being had the hunter-brahmin removed from the nāga realm; he did not even give him so much as a rebuke. Sāgarabrahmadatta too, not exceeding the appointed day, went together with the fourfold army to his father's dwelling place. The Great Being too, thinking "I shall see my maternal uncle and grandfather," having had the drum circulated, having crossed over from the Yamunā with great splendour and glory, set out heading for that very hermitage. The remaining brothers and his mother and father set out from behind. At that moment Sāgarabrahmadatta, not recognising the Great Being coming with a great assembly, questioning his father, said -

967.

968.

969.

970.

971.

972.

973.

974.

975.

976.

977.

978.

979.

980.

967-980. Therein, "proceeding" means whose musical instruments proceeded in front. "Gladdening" means gladdening this king. "With a golden cloth of whose" - he asks: whose face illuminates like lightning the face of a cloud, with a turban-cloth bound at the end of the forehead. "A youth girded with a quiver" means a young one with a quiver fastened on. "Like refined in the mouth of a forge" means like gold refined in a smith's furnace. "Resembling acacia embers" means resembling blazing acacia embers. "Jambu river gold" means made of red gold. "Having encompassed the limbs" means having been taken hold of by a limb that holds a yak-tail fan. "The finest yak-tail fan" means the best yak-tail fan. "With peacock-feather handles" means with handles of peacock tail-feathers. "Variegated" means variegated with the seven kinds of precious things. "With handles of gold and gems" means handles inlaid with refined gold and with gems. "On both sides of the face" means they move on both sides of the face.

"Touched by the wind" means struck by the wind. "Blown smooth" means with smooth ends. "The end of the forehead" means whose such hairs adorn the end of the forehead. "Like lightning risen from the sky" means like lightning risen from the sky. "Projecting" means full like a golden mirror. "Of the mouth by nature" means of the mouth by nature. "Resembling kuppila flowers" means resembling the buds of the mandālaka flower. "Delicately nurtured" means nourished in happiness. "Like Indra victorious" means like Indra who has attained victory. "Strewn with golden studs" means strewn with golden studs. "Variegated with gem-studded handle" means variegated with gems on the handle. "Wrought with gold" means inlaid with gold. "Variegated" means variegated with the seven kinds of precious things. "Well made" means well finished. "With variegated stitching" means with variegated seamstresses. "Who is that one who takes off from the feet" means who is this one who takes off such slippers from the feet.

Thus asked by his son Sāgarabrahmadatta, the ascetic possessing supernormal power, an obtainer of direct knowledge, explaining "Dear son, these are the sons of King Dhataraṭṭha, your nephews the nāgas," spoke a verse -

981.

While they were thus still speaking, the assembly of serpents, having arrived, having paid homage at the feet of the hermit, sat down to one side. Samuddajā too, having paid homage to her father, having wept, together with the assembly of serpents went to the serpent realm itself. Sāgarabrahmadatta too, having dwelt right there for a few days, went to Bārāṇasī itself. Samuddajā died in the serpent realm itself. The Bodhisatta, having guarded morality for as long as life, having performed the Observance practice, at the end of his life span, together with his retinue, filled the city of heaven.

The Teacher, having brought this teaching of the Teaching, having said "Thus, lay followers, the wise ones of old, even when a Buddha had not arisen, having abandoned such success, performed the Observance practice indeed," connected the Jātaka. At the conclusion of the teaching, the lay followers became established in the fruition of stream-entry. At that time the mother and father were the great royal families, the hunter-brahmin was Devadatta, Somadatta was Ānanda, Ajamukhī was Uppalavaṇṇā, Sudassana was Sāriputta, Subhoga was Moggallāna, Kāṇāriṭṭha was Sunakkhatta, but Bhūridatta was myself, the Fully Self-Enlightened One.

The commentary on the Bhūridatta Jātaka, the sixth, is completed.

544.

The commentary on the Candakumāra Jātaka

"You were a king of cruel deeds" - this the Teacher spoke while dwelling at Vulture's Peak, referring to Devadatta. The story of that has come in the Chapter on Schism in the Community itself. That should be understood from the time of his going forth up to the death of King Bimbisāra by the method that has come there. But having had him killed, Devadatta, having approached Ajātasattu, said "Great king, your wish has reached its summit, but my wish has not yet been attained." "But what, venerable sir, is your wish?" "Surely, having killed the One of Ten Powers, I shall become the Buddha." "What should be done by us here?" "Great king, it is fitting to have the archers assembled." "Excellent, venerable sir," the king, having assembled five hundred archers who could shoot in an instant, having selected thirty-one persons from among them, sent them to the elder's presence. He, having addressed their chief, said "Friend, the ascetic Gotama dwells at Vulture's Peak; he walks up and down at such and such a day-quarters. You, having gone there, having shot him with a poison-dipped arrow, having brought about the destruction of life, come back by such and such a road." Having said this and having sent him, on that road he placed two archers: "By the road where you are stationed one man will come; you, having deprived him of life, come by such and such a road." On that road he placed four men: "By the road where you are stationed two men will come; you, having deprived them of life, come by such and such a road." On that road he placed eight persons: "By the road where you are stationed four men will come; you, having deprived them of life, come by such and such a road." On that road he placed sixteen men: "By the road where you are stationed eight men will come; you, having deprived them of life, come by such and such a road."

But why did he do thus? For the purpose of concealing his own deed. Then that chief archer, having hung a sword on his left, having tied a quiver on his back, having taken a great ram's-horn bow, having gone to the presence of the Tathāgata, with the intention "Shall I shoot or not?" having strung the bow, having fitted an arrow, having drawn it back, was not able to release it. He, being unable even to lower the arrow, as if his ribs were breaking, with spittle flowing from his mouth, became one of an exhausted appearance; his entire body became rigid; it was as if it had reached the state of being crushed by a machine. He, frightened by the fear of death, stood still. Then the Teacher, having seen him, having uttered a sweet voice, said this: "Do not fear, good man, come here." He, at that moment, having thrown down his weapons, having fallen with his head at the feet of the Blessed One, having asked forgiveness saying "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome; I, not knowing your virtues, have come to deprive you of life at the word of the blind fool Devadatta; forgive me, venerable sir," sat down to one side. Then the Teacher, teaching him the Teaching, having made known the truths, having established him in the fruition of stream-entry, dismissed him saying "Friend, without proceeding along the road pointed out by Devadatta, go by another road." And having dismissed him, having descended from the walking path, he sat down at the foot of a certain tree.

Then, when that archer did not come, the other two men, thinking "Why indeed is he tarrying?" going along the confronting road, having seen the One of Ten Powers, having approached, having paid homage, sat down to one side. The Teacher, having taught the Teaching to them too, having made known the truths, having established them in the fruition of stream-entry, dismissed them saying "Friends, without proceeding along the road indicated by Devadatta, go by this road." By this means, when the others too had come and were seated, having established them in the fruition of stream-entry, he dismissed them by another road. Then that chief archer who had come first, having approached Devadatta, reported "Venerable sir, Devadatta, I was not able to deprive the Fully Self-Enlightened One of life; that Blessed One is of great supernormal power, of great majesty." All of them too, thinking "In dependence on the Fully Self-Enlightened One, life has been obtained by us," having gone forth in the presence of the Teacher, attained arahantship. This incident became well-known in the community of monks. The monks raised up a discussion in the Teaching hall: "Friends, Devadatta, it is said, with a mind of enmity towards the Tathāgata alone, made an effort to deprive many people of life; all of them too, in dependence on the Teacher, obtained their lives." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Not only now, monks; in the past too Devadatta, in dependence on me alone, with a mind of enmity towards me, made an effort to deprive many people of life indeed," being requested by them, brought up the past.

In the past, this Bārāṇasī was named Pupphavatī. There, a son of King Vasavattī named Ekarāja exercised kingship; his son named Prince Canda exercised viceroyalty. A brahmin named Khaṇḍahāla was the chaplain. He instructed the king in what is beneficial and what is right. The king, it is said, regarding him as "A wise one," caused him to sit in judgment. He, having become one who lives on bribes, having taken bribes, made non-owners into owners and owners into non-owners. Then one day, a certain man defeated in a case, while reproaching at the place of judgment, having come out, having seen Prince Canda coming to attend upon the king, having run, having fallen at his feet, wept. He said "Why, my dear man, are you weeping?" "Master, Khaṇḍahāla devours plunder in the judgment; I have been brought to defeat by him having taken a bribe." Prince Canda, having consoled him saying "Do not fear," having taken the case to judgment, made the owner to be the owner indeed, and the non-owner to be the non-owner indeed. The great multitude gave applause with a loud voice. The king, having heard that, asked "What is this sound?" "A case, it is said, has been well judged by Prince Canda; that is the sound of applause." Having heard that, the king was pleased. The prince, having come, having paid homage to him, sat down to one side. Then the king said to him "Dear son, a case, it is said, has been judged by you." "Yes, Sire." "If so, dear son, from now on you yourself establish the judgment" - he gave the judgment to the prince.

From then on, Khaṇḍahāla's income was cut off. He, from then on, having bound resentment towards the prince, seeking an opportunity, watching for an opening, went about. That king, however, was of dull wisdom. One day, having slept in the night-time, towards the break of dawn, in a dream, having seen the realm of the Thirty-three with decorated gateways, with walls made of the seven jewels, with a great avenue of golden sand sixty yojanas long, adorned with the Vejayanta Palace a thousand yojanas in height, endowed with the delightful Nandana Grove and other delightful groves and the delightful Nandā Pond and other delightful ponds, thronged with hosts of gods, having awoken, wishing to go there, he thought - "Tomorrow, at the time of the arrival of teacher Khaṇḍahāla, having asked the path leading to the heavenly world, by the path indicated by him I shall go to the heavenly world." Khaṇḍahāla too, right early, having bathed, having eaten, having come to the royal audience, having entered the king's dwelling, asked the king about his comfortable sleep. Then the king, having had a seat given to him, asked a question. Making known that meaning, the Teacher said -

982.

983.

982-983. Therein, "you were a king" means he was a king. "Of cruel deeds" means of hard and harsh deeds. "The path to heaven" means the path leading to heaven. "Skilled in the Teaching and discipline" means skilled in the qualities of good conduct and in the discipline of proper conduct. "How" means he asked: "Just as men, having made merits, go from here to a fortunate world, tell me that path to a fortunate destination."

But it is fitting to ask this question to an omniscient Buddha, or to his disciples, or in their absence, to a Bodhisatta. But the king, just as a man who has been lost on the road for a week might ask another man who has been lost on the road for a month about the road, thus he asked Khaṇḍahāla. He thought: "This is the time to see the back of my adversary; now, having brought Prince Canda to the destruction of life, I shall fulfil my wish." Then, having addressed the king, he spoke the third verse -

984.

Its meaning is - Great king, those who go to heaven give excessive gifts, and kill the innocent. If you too wish to go to heaven, you too should do likewise.

Then the king asked him the meaning of the question -

985.

And he explained to him -

986.

While answering the king's question, though asked about the path to the heavenly world, he declared the path to hell.

Therein, "with sons" means with dear sons and dear daughters born of oneself. "With queens" means with dear wives. "With townspeople" means with millionaires. "With bulls" means with all-white bull kings. "With thoroughbreds" means with state horses. "With four" means with all these and with others such as elephants and so on, in groups of four each - thus "with all four groups, O lord, sacrifice should be made." For having cut off their heads with a sword, having collected the throat-blood in a golden bowl, having thrown it into a pit, the kings who perform the sacrifice go to the heavenly world together with their bodies. Great king, for ascetics, brahmins, the poor, travellers, paupers, and beggars, only the giving of food, clothing, and so on takes place. But having killed these sons, daughters, and so on, the sacrificing of a sacrifice with their throat-blood is called excessive giving - thus he convinced the king.

Thus he, thinking "If I take only Prince Canda alone, they will think it is done with a mind of enmity," put him in amongst the public. But having heard the talk of those who were speaking this, all the people of the inner palace, frightened and trembling, with hearts stirred with agitation, cried out with a great roar all at once. Making known that meaning, the Teacher said -

987.

Therein, "taṃ" means having heard that sound "Let the princes and the queens be killed," "one" means in the entire king's abode there was just one shout. "Fearful" means frightful. "Very loud" means it was exceedingly loud; the entire royal family was like a Sāla grove struck by the wind at the end of an age.

The brahmin said to the king - "But, great king, are you able to perform the sacrifice, or are you not able?" "What are you saying, teacher? Having performed the sacrifice, I shall go to the heavenly world." "Great king, the timid and those of weak disposition are not able to perform a sacrifice; you all assemble here, I shall do the work at the sacrificial pit" - having taken his own sufficient army, having departed from the city, having had the sacrificial pit made level, he surrounded it with a fence. Why? Because a righteous ascetic or brahmin, having come, might prevent it - thus the enclosing of the sacrificial pit with a fence was established as a custom by the ancient brahmins. The king too, having had men summoned, said for the purpose of bringing the sons first: "Dear sons, I, having killed my own sons and daughters and wives, having performed the sacrifice, shall go to the heavenly world; go, having informed them, bring all of them here."

988.

Therein, "go, speak to the princes" means Prince Canda and Prince Sūriya - these two were sons of Queen Gotamī, the queen-consort; and Bhaddasena and Sūra and Vāmagotta were their half-brothers from a different mother. "Truly be abundant" means be a heap in one place - tell them thus; this is the meaning.

They, having first gone to the presence of Prince Canda, said "Prince, your father, wishing to go to the heavenly world by having you killed, has sent us for the purpose of seizing you." "By whose word did he have me seized?" "By Khaṇḍahāla's, Sire." "Does he have only me seized, or others also?" "Prince, he has others also seized; he wishes, it is said, to sacrifice a sacrifice with the complete fourfold." He thought "He has no enmity with the others; but because 'I cannot commit plunder in the judgment,' with a mind of enmity towards me alone he has many killed. If I can get to see my father, the deliverance of all of them is indeed my burden." Then he said to the king's men "Then indeed do my father's word." They, having led him and placed him to one side in the royal courtyard, having summoned the other three also and brought them into his very presence, reported to the king "Your sons have been brought, Sire." He, having heard their words, spoke the other verse in order to have four daughters brought, saying "Dear ones, now having brought my daughters, place them in the presence of those very brothers" -

989.

They, having said "We shall do so," having gone to their presence, having brought them weeping and lamenting, placed them near their brothers. Thereupon the king, for the purpose of seizing his own wives, spoke the other verse -

990.

Therein, "endowed with excellent characteristics" means endowed with the highest sixty-four feminine characteristics; the meaning is: tell these too.

They, having brought them too lamenting, placed them near the princes. Then the king, commanding the four millionaires for the purpose of seizing, spoke the other verse -

991.

The king's men, having gone, brought them too. When the king's children and wife were being seized, the whole city said nothing. But the millionaires' families had great connections, therefore at the time of their seizure, having stirred up the whole city, saying "We shall not allow the king to kill the millionaires and perform the sacrifice," having surrounded the millionaires, together with their group of relatives, went to the royal palace. Then those millionaires, surrounded by the group of relatives, having paid homage to the king, begged for their lives. Making known that meaning, the Teacher said -

992.

Therein, "make them all into crested ones" means: having tied a topknot on the heads of all of us, make us your servants; we shall perform the servant's function for you. "Or else announce them as our slaves" means: or else, if not believing us, having convoked all the troops, announce us as slaves in the midst of the assembly; we shall accept slavery to you.

Even though they pleaded thus, they were not able to obtain their lives. The king's men, having made the rest step back, having taken them, had them seated near the princes themselves. Then the king, commanding for the purpose of seizing the elephants and so on, said -

993.

994.

995.

996.

997.

993-997. Therein, "let them make a multitude of all" means not only this much; let them make a heap of the remaining group of quadrupeds and group of birds too, all making a set of four. I shall sacrifice a sacrifice with the complete fourfold, and I shall give a gift to the beggar brahmins. "Prepare everything" means provide completely without remainder what was thus said by me. "When risen" means but I shall sacrifice the sacrifice tomorrow right early when the sun has risen. "Set up everything" means set up the remaining sacrificial requisites too, all of them.

Now the king's mother and father were still living. Then his ministers, having gone, informed his mother "Lady, your son wishes to sacrifice a sacrifice having killed his children and wife." She, having struck her heart with her hand, weeping, having come, asked "Is it true that such a sacrifice of yours will take place?" Making known that meaning, the Teacher said -

998.

Therein, "this" means that, this king. "From the mansion" means from her own dwelling place.

The king said -

999.

Therein, "have been sacrificed" means: while Prince Canda was being slain, all have been given up by me for the purpose of sacrifice.

Then his mother said to him -

1000.

1001.

1000-1001. Therein, "the path to hell" means in the sense of being without gratification, this is the path to the hells, the four realms of misery. "Koṇḍañña" - he addresses the king by his clan name. "Of those that are and are to be" means of those that have come to be and of beings that are yet to be. "Through the sacrifice of a son" means by such a sacrifice having killed sons and daughters, there is no path to heaven.

The king said -

1002.

Therein, "by the word of the teachers" means: Mother, this is not my own idea; but this is the word of my teacher Khaṇḍahāla, the instructor of good conduct; this is the advice. Therefore I shall slay them; having performed a sacrifice with my sons, difficult to give up, I shall go to heaven.

Then his mother, being unable to make him accept her own word, departed. The father asked about that news. Making known that meaning, the Teacher said -

1003.

Therein, "wielding power" (vasavattī) - this is his name.

The king said -

1004.

Then his father said to him -

1005.

1006.

The king said -

1007.

Then his father said to him -

1008.

1004-1008. Therein, "surrounded by sons" means surrounded by sons. "The country and the province" means the entire country of Kāsi and the province that constituted its various portions.

He too was not able to make him accept his own word. Then Prince Canda thought "The suffering of this many people has arisen in dependence on me alone; having entreated my father, I shall release this many people from the suffering of death." He, conversing with his father, said -

1009.

1010.

1011.

1012.

1009-1012. Therein, "even as those bound in chains" means even if we were to become those bound with great chains. "Whose are your sensual pleasures" means even if you wish to give us to Khaṇḍahāla, having made us slaves to him, give us; he says "we shall do slave's work for him." "Even from the kingdom" means if there is any fault of ours, banish us from the kingdom. Perhaps even banished from the kingdom, like beggars, having taken a bowl, we shall practise going about for alms; do not kill us, give us our lives - thus he lamented.

Having heard that manifold lamentation of his, the king, as if his heart had split open, weeping with eyes full of tears, in order to release them all, said "No one shall be permitted to kill my sons, I have no need for the world of the gods" -

1013.

Having heard that word of the king, beginning with the princes, they released all that group of living beings ending with the birds. Khaṇḍahāla too arranges the work at the sacrificial pit. Then one man said to him: "I say, you wicked Khaṇḍahāla, the sons have been released by the king; you, having killed your own sons, sacrifice a sacrifice with their throat-blood." He, thinking "What indeed has been done by the king?" overpowering like a fire at the end of a cosmic cycle, having risen and having run in haste, said -

1014.

1015.

1014-1015. Therein, "previously" means you were told by me before "It is not possible for one of your kind, being of a timid nature, to perform a sacrifice; the performing of a sacrifice is indeed difficult to do and difficult to endure," then why do you now cause disturbance to our sacrifice that has been set aside and prepared? "Vikkhambha" is also a reading; the meaning is prohibition. Great king, why do you act thus? It shows that however many sacrifice or cause to sacrifice or give thanks, all go only to a fortunate destination.

That blind fool of a king, having taken up the talk of that one who was subject to wrath, perceiving it as the Teaching, again caused the sons to be seized. Then Prince Canda, trying to awaken his father, said -

1016.

1017.

1018.

1019.

1020.

1021.

1022.

1023.

1024.

1025.

1026.

1027.

1016-1027. Therein, "before" means dear father, if I am to be killed, then why did our relatives before, at the time of my birth, recite blessings to the brahmins? At that time, it is said, Khaṇḍahāla himself, having reflected upon my characteristics, said "There will be no obstacle whatsoever for this prince; after your passing he will exercise kingship." Thus his latter does not agree with his former; he is a liar. Then, having taken his word, without reason, without cause indeed, for the sake of the sacrifice, O lord, you slay us. Do not slay us. For this one, through enmity towards me alone, wishes to kill the great multitude; consider this well, O lord of men. "Before indeed us" means great king, even if wishing to kill us, why before did you not kill us yourself or have us killed by others? But now we have grown from childhood, young, established in the first stage of life, we are growing with sons and daughters; being such, innocent towards you, for what reason should we be killed?

"See us" means see us, the four brothers, ourselves. "Fighting" means see sons like us fighting together with them at the time when they have surrounded the city of the enemies. For kings without sons are indeed called helpless. "Those like me" means those like us, courageous and powerful, should not be killed for the sake of the sacrifice. "They employ" means they employ them for the purpose of seizing those enemies. "Then us" means the meaning is: then why, dear father, are we being killed without reason, without cause, in an improper place, without occasion? "Do not believe him" means great king, let not Khaṇḍahāla kill me; do not believe him. "Wealth too for him" means kings give wealth too to this brahmin. "And recipients of the best almsfood too" means then they, receiving the best water and the best almsfood, become recipients of the best almsfood too. "Even to them" means they wish to be treacherous even to those such givers of almsfood in whose families they eat.

The king, having heard the prince's lamentation -

1028.

Having spoken this verse, he again set them free. Khaṇḍahāla, having come, again -

1029.

1030.

Having spoken thus, he again caused them to be seized. Then, for the purpose of persuading him, the prince said -

1031.

1032.

1033.

1034.

1035.

1028-1035. Therein, "let the brahmin first" means first let Khaṇḍahāla sacrifice with his own sons, then when he, having thus sacrificed, has gone to heaven, afterwards you will sacrifice. Explaining "O Sire, even food of pleasant flavour you eat having had others investigate it; why then do you do the killing of sons and wife without investigating?" he spoke thus. "Thus knowing" means knowing thus "by killing sons and daughters one goes to heaven," for what reason did he not slay his own sons and relatives and himself? For if by killing others they go to heaven, by killing oneself one would have to go to the Brahma world. By one thus knowing the virtue of sacrifice, without killing others, oneself alone should be killed. But this one, not doing so, causes me to be killed. Know by this reason too, great king, "that this one, not being able to commit plunder in the judgment, acts thus." "Such" means such a sacrifice of slaying sons.

The prince, even though speaking this much, being unable to make his father accept his own word, referring to the assembly that stood surrounding the king, said -

1036.

1037.

1038.

1036-1038. Therein, "those desiring sons" was said with reference to housewives. Householders, however, are those called desiring sons. "Do not cry out" means they do not reproach, they do not speak. "Atraja" means born from oneself. Even when this was said, no one was able to speak together with the king. "No one has aversion towards him, by me" means by this, neither has a bribe been taken by us, nor through the pride of supremacy has such suffering been caused - not even a single person was one who would have aversion together with me. "The country-folk do not make known" means thus, this country-folk do not make known, do not inform my father, who wishes the welfare of both the king and the country, saying "Your son is accomplished in virtues" - this is the meaning.

Even when this was said, no one spoke anything. Then Prince Canda, sending off his own wives for the purpose of entreating, said -

1039.

1040.

They, having gone, entreated. But the king did not even look at them. Then the prince, having become helpless, lamenting -

1041.

Having said this, again sending off those wives, he said -

1042.

1043.

1039-1043. Therein, "I do not see any offence" means I do not see any offence of my own towards the teacher Khaṇḍahāla. "In what way, venerable sir" means noble Khaṇḍahāla, in what way have we wronged you? If there is a fault of Prince Canda, forgive that - tell him thus.

Then Prince Canda's younger sister, named Princess Selā, being unable to hold back the sorrow, having fallen at her father's feet, lamented. Making known that meaning, the Teacher said -

1044.

Therein, "brought to their fate" (upanītatte) means brought to their own nature. "Suspended" (ukkhipito) means suspended. "Desiring heaven" (saggakāmena) means by one who, having killed my brothers, wishes for heaven. She laments: "Father, having killed these, what will you do with heaven?"

The king did not accept her talk either. Then Prince Canda's son, named Vasula, having seen his father suffering, lamented at the feet of the king, saying "I shall entreat my grandfather and have my father's life given." Making known that meaning, the Teacher said -

1045.

Therein, "we have attained youth from childhood" means O lord, we are young boys, not yet having attained youth; out of compassion for us too, do not kill our father.

The king, having heard his lamentation, having become as if with a breaking heart, having embraced the prince with eyes full of tears, having said "Dear son, take comfort, I release your father," spoke a verse -

1046.

Therein, "in the inner palace" means in between the king's dwelling.

Again Khaṇḍahāla, having come, said -

1047.

1048.

1047-1048. But the king, being a blind fool, again by his word caused the sons to be seized. Then Khaṇḍahāla thought - "This king is of a tender heart; at one time he causes them to be seized, at another time he releases them. He might again release the sons by the word of the children. I shall lead him to the sacrificial pit itself." Then, for the purpose of his going there, he spoke a verse -

1049.

Its meaning is - Great king, your sacrifice has been set aside and prepared with all jewels; now is the time for your going forth, therefore go forth; having performed the sacrifice, having gone to heaven, you will rejoice.

Thereupon, at the time of going to the sacrificial pit, having taken the Bodhisatta, his harem-ladies came out all together. Making known that meaning, the Teacher said -

1050.

1051.

1050-1051. Therein, "like gods from the Nandana grove" means they went like the deities who departed having surrounded the young god who was passing away from the Nandana grove.

From here onwards are their verses of lamentation -

1052.

1053.

1054.

1055.

1056.

1057.

1058.

1059.

1060.

1061.

1052-1061. Therein, "wearing pure Kāsi cloth" means wearing pure garments of Kāsi. "Canda and Sūriya" means Prince Canda and Prince Sūriya. "Bathed by the bath attendants" means having been rubbed with sandalwood powder, bathed through the preliminary work done by the bath attendants. "Yassū" means "ye assu" (those who were). "Assū" is merely a particle; the meaning is "ye kumāre" (those princes). "Before" means before this. "Gone to the fore of excellent elephants" means gone to the fore of excellent elephants; the meaning is gone upon the backs of decorated excellent elephants. "Gone to the fore of excellent horses" means gone upon the backs of excellent horses. "Gone to the fore of excellent chariots" means gone in the middle of excellent chariots. "They went out" means they departed.

Thus, while those women were lamenting, they led the Bodhisatta out from the city. Having stirred up the whole city, it began to go out. When the great multitude went out, the gates were not sufficient. The brahmin, having seen the exceedingly great number of people, thinking "Who knows what will happen?" had the city gates shut. The great multitude, being unable to go out - there is a park in a place near the city gate - near it made a great uproar. By that uproar, the flock of birds, being agitated, plunged into the sky. The great multitude, having addressed this and that bird, lamenting, said -

1062.

1063.

1064.

1065.

1066.

1067.

1068.

1069.

1062-1069. Therein, "if you desire meat" means hey bird, if you desire meat, to the east of Pupphavatī, in the eastern direction, there is a sacrificial pit, go there. "Sacrifices there" means here, having taken the word of Khaṇḍahāla, the deluded sole king sacrifices a sacrifice with his four sons. The same method applies in the remaining verses too.

Thus the great multitude, having lamented at that place, having gone to the Bodhisatta's dwelling place, circumambulating the mansion, seeing the pinnacle chambers, pleasure groves and so on in the inner palace, lamented with verses -

1070.

1071.

1072.

1073.

1074.

1075.

1076.

1077.

1070-1077. Therein, "tedāni" means now those sons of masters, headed by Prince Canda, having abandoned such a mansion, are led away for slaughter. "Sovaṇṇavikatā" means inlaid with gold.

Lamenting at these places, again having approached the elephant stables and so on, they said -

1078.

1079.

1080.

1081.

1082.

1083.

1084.

1085.

1078-1085. Therein, "Erāvaṇa" is the name of that elephant. "Single-hoofed" means with undivided hoof. "With the sound of myna-birds" means endowed with a sweet sound like that of myna-birds at the time of going. "How indeed" means for what reason indeed. "With golden-hued, equal and beautiful ones" means with those of golden complexion, and equal to one another by birth, and beautiful through faultlessness. "With sandal-soft bodies" means with bodies anointed with red sandalwood. "Great forests" means just as those villages and market towns become empty, uninhabited, great forests, so too Pupphavatī, when the princes are sacrificed at the sacrifice, will become empty, like a forest.

Then the great multitude, being unable to go outside, wandering right within the city, lamented. The Bodhisatta too was led to the sacrificial pit. Then his mother, a queen named Gotamī, having rolled at the feet of the king, lamenting, said "Give my sons their lives, Sire" -

1086.

1087.

1086-1087. Therein, "with prosperity destroyed" means with growth destroyed. "And covered with dust" means having become a mad woman with a body covered with dust, I shall wander about.

She, even though lamenting thus, not obtaining any talk from the king's presence, having embraced the four wives of the prince, lamenting, said "My son will have gone having become angry with you; why do you not make him turn back?" -

1088.

Therein, "why did they not delight me" means for what reason did these four, beginning with Ghaṭṭikā and so on, speaking kindly to one another, dancing in the presence of the princes Canda and Sūriya, not delight my sons, but caused them distress. For in the entire Indian subcontinent, in dancing or in singing, no other equal to them is found - this is the meaning.

Thus she, having lamented together with her daughters-in-law, not seeing any other recourse to be taken, reviling Khaṇḍahāla, spoke eight verses -

1089.

1090.

1091.

1092.

1093.

1094.

1095.

1096.

1089-1096. Therein, "this of mine" means my this heart-sorrow, suffering. "May she receive" means may it enter, may it reach. "Who you slay" means you who slay. "Looked upon" means you kill while being looked at by all the world, while being visible - this is the meaning.

The Bodhisatta, even at the sacrificial pit, entreating his father, said -

1097.

1098.

1099.

1100.

1101.

1102.

1103.

1104.

1097-1104. Therein, "they sport" means O king, even childless and poor women, having become desirous of sons, having made many presents, entreat the gods saying "May we obtain a son or a daughter." "Even having given up their cravings" means even having abandoned their pregnancy longings, even not having obtained them - this is the meaning. This is what is meant - Great king, for women indeed, not having obtained the arisen pregnancy longing, the embryo withers and perishes. Therein, some, even though requesting, not obtaining sons; some, even having obtained the pregnancy longing, having abandoned it, not having consumed it, do not obtain them; some, not obtaining the pregnancy longing, do not obtain them. But my mother, having obtained the arisen pregnancy longing, having consumed it, without destroying the arisen embryo, obtained sons. Thus obtained, he requests "Do not kill us."

"Wishes" means great king, these beings make wishes. How? "May sons be born to us." "And from them grandsons" means may sons of our sons too be born to us. "Then us without reason" means then you slay us without reason for the sake of the sacrifice. "By those entreated" means by the entreaty to the deities. "By those obtained like beggars" means by those obtained having become like beggars. "With sons" means he says: do not separate us from our mother, do not cause separation between us and our mother.

He, even though speaking thus, not obtaining any talk from his father's presence, having fallen at his mother's feet, lamenting, said -

1105.

1106.

1107.

1108.

1105-1108. Therein, "having nourished with much suffering" means having nourished with many sufferings. "Canda" means having thus nourished me, Prince Canda, now, mother, you are losing your son. "May father obtain the world beyond" means may my father obtain the world beyond endowed with wealth. "Embrace" means clasp and enfold. "Going abroad" means I go to a perpetual separation for the purpose of not returning again.

Then his mother, lamenting, spoke four verses -

1109.

1110.

1111.

1112.

1109-1112. Therein, "with lotus petals" means there is an ornament called a lotus-petal wrapping; with reference to that, he said thus. Having lifted up your dishevelled topknot and having arranged it with a lotus-petal wrapping, bind it - this is the meaning. "Son of Gotamī" - he addresses Prince Canda. "Mixed with champaka petals" means adorn yourself with garlands of various flowers, endowed with beauty and fragrance, mixed with inner champaka petals. "This is your" means this is your ancient nature; take that very thing, son - thus she laments. "And with which" means the meaning is: anoint yourself with those red sandalwood ointments, anointed with which you shine in the royal assembly. "Kāsi cloth" means Kāsi cloth worth a hundred thousand. "Take" means adorn yourself.

Now his queen-consort named Candā, having fallen at his feet, lamenting, said -

1113.

Having heard that, the king spoke a verse -

1114.

Its meaning is - For what reason do I not produce affection for my sons? Not only for Gotamī alone, but my sons too are dear to me, likewise self and you daughters-in-law and wives too are dear indeed. Even this being so, desiring heaven, I aspiring for heaven, for that reason I will have them slain; do not think thus, all these together with me will go to the heavenly world together.

Candā said -

1115.

1116.

1115-1116. Therein, "first" means O king, kill me first before my husband. "Suffering" means do not split my heart with the suffering of Canda's death. "Adorned" means this one of mine alone is sufficient, he suffices - thus "adorned." It explains: do not slay a son of such a kind, O great king. "Well then, sir" means "well then, sir" - addressing the king, she spoke thus. "In the world beyond with Candaka" means I shall be with Canda in the world beyond. "We shall both wander in the world beyond" means slain together by you, we shall both wander experiencing happiness in the world beyond; do not create an obstacle to our heaven.

The king said -

1117.

Therein, "do not, Candā, find delight" means do not find delight in your own death. "Mā ruddī" is also a reading; the meaning is "do not weep." "Brothers-in-law" means husband's brothers.

Beyond that, the Teacher -

1118.

1119.

1120.

1121.

1122.

1123.

1118-1123. Therein, "thus" means when this was said thus by the foolish King Ekarāja. "Strikes" means having said "What indeed is this you speak of?" she strikes herself with the palms of her hands. "I shall drink" means I shall drink. "These too" means having made Prince Vasula the first, having taken the remaining children by the hand, standing at the feet of the king, she spoke thus. "Possessed of garlands" means endowed with strings of flowers and ornaments. "Wearing bracelets" means wearing bracelet ornaments. "A hundred portions" means great king, having killed me, having made a hundred portions, sacrifice the sacrifice sevenfold in seven places.

Thus she, having lamented in the presence of the king with these verses, not receiving consolation, having gone to the presence of the Bodhisatta himself, stood lamenting. Then he said to him - "Candā, while I was living, whenever you spoke well and said well on this and that subject, many ornaments of various kinds such as gems, pearls and so on were given to you; but today this is your last gift - I give you the ornaments mounted on my body; take them." Making known this meaning, the Teacher said -

1124.

Queen Candā too, having heard that, thereupon lamented with the following nine verses -

1125.

1126.

1127.

1128.

1129.

1130.

1131.

1132.

1133.

1124-1133. Therein, "mālāguṇā" means flower garlands. "Tesajjā" means "of them today." "Nettiṃsa" means a sword. "Vivattissatī" means it will fall. "Aciraṃ vatā" means before long indeed. "Na phalatī" means does not split. "Tāva daḷhabandhañca me āsī" means the meaning is: my heart will be exceedingly firmly bound. "Niyyāthā" means go.

Thus, even while she was lamenting, all the work at the sacrificial pit was finished. Having led the prince, having bent his neck, they made him sit down. Khaṇḍahāla, having brought near a golden bowl, having taken a sword, stood saying "I shall cut his neck." Having seen that, Queen Candā, thinking "There is no other shelter for me; by the power of my own truth I shall bring about the safety of my husband," having raised joined palms, wandering in the midst of the assembly, made a declaration of truth. Making known that meaning, the Teacher said -

1134.

1135.

1136.

1137.

1134-1137. Therein, "set aside" (upakkhaṭasmiṃ) means when all the sacrifice materials were prepared and arranged. "United" (samaṅginī) means associated, sharing one communal life. "Whatever are here" (ye idhatthī) means whatever there are here. "Demons, beings, and those to come" (yakkhabhūtabhabyānī) means demons reckoned as gods, and beings reckoned as creatures that have grown and are established, and those to come reckoned as creatures that are now growing. "Attendants" (veyyāvaṭikan) means let them render service to me. "Protect me" (tāyatha man) means guard me. "I request" (yācāmahan) means I request you. "May I not lose my husband" (pati māhan) means may I not lose my husband.

Then Sakka, the king of gods, having heard the sound of her lamentation, having known that incident, having taken a blazing iron hammer, having gone, having frightened the king, had all released. Making known that meaning, the Teacher said -

1138.

1139.

1140.

1141.

1142.

1138-1142. Therein, "non-human spirit" means Sakka, the king of gods. "Awaken" means know, consider well. "Wretched king" means royal wretch, royal inferior one. "Lest I to you" means evil king, awaken, lest I strike your head. "Where have you seen" means where has it been seen by you before. "Those who desire heaven, indeed" - here "hi" is merely a particle; "those who desire heaven" means those aspiring for heaven - this is the meaning. "Having heard that" means monks, Khaṇḍahāla having heard that word of Sakka. "This is a marvel" means the king too, having seen this sight of Sakka which had not occurred before. "As was fitting" means just as they release living beings without injury, just so they released them. "They gave one clod of earth each" means monks, however many had assembled in that sacrificial pit, all having raised a single uproar, gave Khaṇḍahāla a blow with a clod of earth each. "This was the murder" means this itself was the murder of Khaṇḍahāla; the meaning is that right there they brought him to the destruction of life.

But having killed him, the public began to kill the king. The Bodhisatta, having embraced his father, did not allow them to kill him. The public, having said "We grant the life of this evil king, but we shall not give him the umbrella nor habitation in the city; having made him an outcast, we shall make him dwell outside the city," having removed his royal attire, having made him wear an orange robe, having wrapped his head with a turmeric-coloured rag, having made him an outcast, sent him to the outcast dwelling place. But those who sacrificed that animal-slaughter sacrifice, and those who had it sacrificed, and those who gave thanks, all of them were heading for hell. Making known that meaning, the Teacher said -

1143.

That same public too, having removed the two wretches, having brought the materials for consecration right there, consecrated Prince Canda. Making known that meaning, the Teacher said -

1144.

1145.

1146.

1147.

1148.

1149.

1150.

1151.

1152.

1143-1152. Therein, "and the royal retinue" means the royal retinue too consecrated him with three conch shells. "And the princesses" means the daughters of the warrior caste too consecrated him. "And the assembly of gods" means Sakka, the king of gods, having taken the conch named Vijayuttara, consecrated him together with the assembly of gods. "And the heavenly maidens" means Sujā too consecrated him together with the young nymphs. "They waved garments" means having raised banners with cloths of various colours, throwing upper garments into the sky, they waved garments. "The royal retinue and the other three portions" means the four portions of those performing the consecration all performed their parts indeed. "Were delighted" means they were rejoicing. "Delight entered the city" means at the time when the parasol was raised over Prince Canda and he entered the city, a drum of joy went around the city. "Saying what?" As follows: "Just as our Prince Canda is freed from bondage, just so may all be freed from bondage." Therefore it was said "Release from bondage was proclaimed."

The Bodhisatta established the duty towards his father. But he was not allowed to enter the inner city. When the expenses were exhausted, the Bodhisatta, going for the purpose of park amusements and so on, having approached him, does not pay homage saying "I am your son," but having made a salutation with joined palms, says "Long may you live, my lord." When it was said "What do you need?" he informed him. Then he had the expenses given to him. He, having exercised the kingdom righteously, at the end of his life span, filling the heavenly world, departed.

The Teacher, having brought this teaching of the Teaching, having said "Not only now, monks; in the past too Devadatta made an effort to kill many in dependence on me alone," connected the Jātaka. At that time Khaṇḍahāla was Devadatta, Queen Gotamī was Mahāmāyā, Queen Candā was Rāhula's mother, Vasula was Rāhula, Selā was Uppalavaṇṇā, Sūra was Kassapa of the Vāmagotta clan, Bhaddasena was Moggallāna, Prince Sūriya was Sāriputta, but King Canda was myself, the Fully Self-Enlightened One.

The commentary on the Candakumāra Jātaka, the seventh.

545.

The Commentary on the Mahānāradakassapa Jātaka

"There was a king of the Videhas" - this the Teacher spoke while dwelling at the Laṭṭhivana Park, referring to the taming of Uruvelakassapa. For when the Teacher, having set in motion the excellent wheel of the Teaching, having tamed the matted-hair ascetics headed by Uruvelakassapa, surrounded by a thousand former matted-hair ascetics, went to the Laṭṭhivana Park to fulfil the promise to the king of Magadha. At that time, having come together with an assembly of twelve myriads, having paid homage to the One of Ten Powers, among the brahmins and householders in the midst of the assembly of the seated king of Magadha, the thought arose: "Does Uruvelakassapa live the holy life under the Great Ascetic, or does the Great Ascetic under Uruvelakassapa?" Then the Blessed One, having known with his mind the reflection in the minds of those twelve myriads, thinking "I shall make known Kassapa's state of having gone forth in my presence," spoke this verse -

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

Having spoken this verse, for the purpose of making known his state of being a disciple, having placed his head on the upper surface of the Tathāgata's feet, having said "The Blessed One is my Teacher, venerable sir; I am his disciple," having risen up into the sky seven times to the height of one palm tree, two palm trees, three palm trees, up to the measure of seven palm trees, having descended, having paid homage to the Tathāgata, he sat down to one side. Having seen that wonder, the great multitude spoke only of the Teacher's praise of virtues, saying "Oh, of great majesty is the Buddha! For even Uruvelakassapa, who was one of firmly-held views, thinking himself to be a Worthy One, having broken through the net of wrong views, has been tamed by the Tathāgata." Having heard that, the Teacher, having said "It is not wonderful that this one has been tamed by me who has now attained omniscience; formerly too, even in the time of being with lust, having become a Brahmā named Nārada, having broken through the net of wrong views of this one, I made him free from attachment," being requested by that assembly, brought up the past.

In the past, in the Videha country, in Mithilā, a king named Aṅgati exercised kingship, a righteous king of righteousness. He had a daughter named Rucā, lovely, beautiful, pleasing, whose aspiration had been aspired to for a hundred thousand cosmic cycles, of great merit, born in the womb of the chief queen. But his remaining sixteen thousand women were barren. That daughter of his was dear and agreeable. He daily sent her twenty-five flower caskets filled with various flowers, and priceless fine garments, saying "Let her adorn herself with these." But of solid and soft food there was no measure. Every half-month he sent a thousand and a thousand, saying "Let her give gifts." Now he had three ministers, namely Vijaya, Sunāma, and Alāta. He, when the festival of the Komudī of the fourth month was taking place, with the city and the inner palace decorated like the city of the gods, well-bathed, well-anointed, adorned with all ornaments, having eaten supper, on the great terrace at the opened lattice window, surrounded by a company of ministers, having seen the disc of the moon ascending the pure expanse of the sky, asked the ministers: "How delightful indeed, friends, is this moonlit night; with what delight shall we enjoy ourselves tonight?" Making known that meaning, the Teacher said -

1153.

1154.

1155.

1156.

1153-1156. Therein, "abundant in vehicles" means endowed with abundant elephant vehicles and so on. "A man of infinite power" means one of infinite bodily strength. "Not yet ended" means not having reached the conclusion; the meaning is "not yet passed." "Of the fourth month" means on the night that was the last day of the four rainy months. "Of the Komudī" means when the white water lilies were in full bloom. "Having first smiled" means one whose habit is to first smile and then speak afterwards. "He asked them" means he asked each one of those ministers individually. "Each of you tell your own preference" means all of you, tell me individually your preference in accordance with your own respective dispositions. "Komudajja" means the Komudī is today. "The bright moon" means the disc of the moon, which is the support of the moonlit night, rises up. "The darkness is dispelled" means by that all the gloom has been destroyed. "The season" means we should dwell tonight in bodily delight in such a season as this.

Thus the king asked the ministers. Being asked by him, they spoke in accordance with their own respective dispositions. Making known that meaning, the Teacher said -

1157.

1158.

1159.

1160.

1161.

1162.

1163.

1164.

1165.

1166.

1167.

1168.

1169.

1170.

1157-1170. Therein, "joyful" means pleased and delighted. "We shall conquer" means that which is unconquered by us, that we shall conquer. "This is my disposition." The king neither protested against his talk nor delighted in it. "Said this" means having seen the king neither delighting in nor protesting against Alāta's word, having thought "This one is not disposed to war; I, capturing his mind, shall praise delight in the types of sensual pleasure," he spoke this utterance beginning with "all for you."

"Vijaya said this" means the king neither delighted in Sunāma's word either, nor protested against it. Then Vijaya, having thought "This king, having heard the words of both these two, just stood silently; the wise are indeed addicted to hearing the Teaching; I shall praise the hearing of the Teaching to him," spoke this utterance beginning with "all sensual pleasures." Therein, "tava mupaṭṭhitā" means available to you. "To rejoice" means when there is the wish to rejoice in and delight in your sensual pleasures, for these sensual pleasures are not hard to obtain. "This is not my mind's view" means this delighting in your sensual pleasures is not my mind's view; my mind does not spring forward towards this. "Yo najja" means "who for us today." "One who knows the meaning and the Teaching" means one who knows both the meaning of the text and the Teaching of the text. "Seer" means a sage, one whose qualities are sought.

"Aṅgati said" means Aṅgati spoke. "This pleases me too" means this very thing pleases me too. "All who are present" means all of you who are present here, form an opinion, reflect. "Alāta said this" means having heard the king's talk, Alāta, having thought "This one named Guṇa, a naked ascetic dependent on my family, dwells in the royal garden; having praised him, I shall make him dependent on the royal family," spoke this utterance beginning with "for the purpose of." Therein, "esteemed as wise" means esteemed as a wise person. "Of the Kassapa clan" means this one is of the Kassapa clan. "Learned" means very learned. "One with a following" means a teacher of a group. "He commanded" means he ordered.

Having heard the king's talk, the charioteers did so. Making known that meaning, the Teacher said -

1171.

1172.

1173.

1174.

1175.

1176.

1171-1176. Therein, "his vehicle" means they yoked that king's chariot. "Ivory" means made of ivory. "With silver fittings" means with fittings made of silver. "With a pure polished retinue" means with a retinue that was pure and smooth. "With a moonlit face" means like the face of a night free from blemish; the meaning is like the moon. "There were" means there they were. "Kumuda" means of the colour of white water lilies. "Sindh horses" means of the Sindh breed. "With speed like the wind" means with velocity similar to the wind. "White umbrella" means the umbrella raised on that chariot was also white. "White chariot" means that chariot too was white indeed. "White horses" means the horses too were white. "White fan" means the fan too was white. "Going forth" means going forth in that chariot, surrounded by a company of ministers, the king of Videha shines like the moon.

"Lord of excellent men" means the chief of excellent men, the king of kings. "Having gone for just a moment" means that king, having gone to the park in just a moment. "On foot approached Guṇa" means on foot he approached Guṇa the naked ascetic. "And those who were there then" means those who, having gone earlier to that park, were seated attending upon that naked ascetic. "He did not send them away" means the fault is ours alone, we who came afterwards; do not worry - thus those brahmins and householders who had assembled on the ground without invitation, without having been given leave, for the king's sake alone, he did not have them driven away.

But surrounded by that mixed assembly, having sat down to one side, he exchanged friendly greetings. Making known that meaning, the Teacher said -

1177.

1178.

1179.

1180.

1181.

1182.

1183.

1184.

1185.

1177-1185. Therein, "on a soft mattress" means on a soft mattress of pleasant contact. "On a soft patterned rug" means on a patterned covering of pleasant contact. "On a soft spread" means on a spread with a soft covering. "Exchanged friendly greetings" means he spoke pleasant talk together with the naked ascetic. "Then" means immediately after that sitting down, he spoke memorable talk; this is the meaning. Therein, "is it bearable" means is it possible, venerable sir, to sustain your body with requisites? "No disturbance of the bodily humours" means are the elements in your body functioning evenly, there is no disturbance of the bodily humours, the meaning is that the winds, having become scattered in various groups here and there, do not cause affliction.

"Without difficulty" means free from suffering. "Livelihood" means means of living. "Free from illness" means devoid of illness that disrupts the bodily postures. "Vision" means he asks whether your faculties beginning with the eye are not declining. "Exchanged friendly greetings in return" means he replied with pleasant talk. Therein, "all this" means whatever was said by you beginning with "no disturbance of the bodily humours," all that is just so. "That both" means whatever was said by you "are you free from illness, does your vision not decline," that both too is likewise.

"Do not prevail" means they do not overcome, they do not become agitated. "Without delay" means immediately after the friendly welcome, he asked a question. Therein, "the meaning, the Teaching and the true method" means the meaning of the canonical text, the canonical text itself, and the logical reasoning. For he, asking "how should one practise the Teaching," asks this meaning, Teaching and true method, meaning "tell me the canonical text illuminating the practice regarding mother, father and so on, the meaning of the canonical text, and the logical reasoning." Therein, "how do some established in unrighteousness" means how do some established in unrighteousness fall to hell and also to the remaining realms of misery - this influential question, which should be asked of an Omniscient Buddha, or in the absence of the former, of each successive one among Individually Enlightened Buddhas, disciples of the Buddha, and great Bodhisattas - the king asked of a naked ascetic who knew nothing, a naked wretch, miserable, blindly foolish.

He too, being thus asked, not finding an answer befitting the question, like one striking a walking bull with a stick, like one throwing rubbish into a food dish, having asked for permission saying "Listen, great king," established his own wrong doctrine. Making known that meaning, the Teacher said -

1186.

1187.

1188.

1189.

1190.

1191.

1186-1191. Therein, "come here" means there is no one called "come here from there, from the world beyond." "There is not, O lord, ancestors or" means O lord, grandfathers, great-grandfathers, and so on do not exist; when they are non-existing, whence a mother, whence a father? "Just like a rudder" means a rudder is called a stern-binding; just as the stern-binding of a boat follows the boat itself, so he says these beings certainly follow a fixed course. "Powerless is the divine energy" means thus, when there is no fruit of giving, whatever fool gives a gift, he is powerless, without energy, does not give by his own control and power, but explains that he gives having believed the blindly foolish others with the perception that there is fruit of giving. "Giving was laid down by the foolish" means "giving should be given" was laid down, sanctioned by the blindly foolish; that giving only the foolish give, the wise receive.

Having thus described the fruitlessness of giving, now to describe the fruitless nature of evil, he said -

1192.

1193.

1194.

1195.

1196.

1197.

1192-1197. Therein, "classes" means aggregations. "Immutable" means it is not possible to destroy. "Jīve" means the soul. "Jīvo" is also a reading; the meaning is the same. "These seven classes" means these seven classes. "Nor anyone who would kill him" means whoever would kill, he too does not exist at all. "Pass through" means they move right between these seven classes; they are unable to cut. "Having taken the head" means having taken the head of others. "With a sharpened sword" means he cuts with a sharpened sword; "he does not cut" means he too does not cut those classes; it shows that earth goes to earth itself, water and so on to their respective elements, and the soul of happiness and suffering springs forth into space.

"They transmigrate, great king, these beings" means even having made this earth into one heap of flesh, wandering in the round of rebirths for so many cosmic cycles, they become pure. For apart from the round of rebirths, there is no one able to purify beings; all become pure through the round of rebirths itself. "In the future, at that time" means but when this time as aforesaid has not yet arrived, has not been reached, in the meantime even one who is restrained, even one of pure morality, is not purified. "That moment" means that time of the aforesaid manner. "Gradually there is purity for us" means in our doctrine there is purity gradually; the meaning is there will be purity gradually for all of us. Thus that annihilationist, by his own strength, spoke his own doctrine without leaving a portion aside.

1198.

1199.

1200.

1201.

1198-1201. Therein, "Alāta said this" means he, it is said, having made an offering with a garland of anoja flowers at the shrine of Kassapa, the One of Ten Powers, at the time of death, thrown by another action according to its power, while wandering in the round of rebirths, as an outcome of one evil deed, having been born in a butcher's family, did much evil. Then at the time of his death, like fire concealed by ashes, that meritorious deed which had remained for so long a time gave permission. He, through its power, having been born here and having attained that splendour, but remembering his birth, being unable to recollect beyond the immediately preceding past life, with the perception "Having done the work of cattle-slaughter, I have been reborn here," supporting his theory, spoke this utterance beginning with "Just as the venerable one speaks." Therein, "remembering my own transmigration" means I remember my own transmigration. "In the general's family" means I am in the general's family.

1202.

1203.

1202-1203. Therein, "then here" means then here, in this Mithilā. "A pauper" means he was poor and wretched. "Approached the presence of Guṇa" should be understood as he approached the presence of Guṇa thinking "I shall listen to some reason."

1204.

Therein, "what feeling do you make me know" means what bodily or mental feeling have you experienced, that thus crying you make me know, inform me? Having made it clear, tell me.

1205.

1206.

1207.

1208.

1209.

1210.

1211.

1212.

1213.

1205-1213. Therein, "Bhāvaseṭṭhi" means a millionaire named thus, possessing wealth of eighty ten millions. "Delighting in virtue" means delighted in virtue. "Esteemed" means honoured, praised. "Pure" means one whose actions are pure. "Born here of ill fortune" means I was born in the womb of a poor, wretched water-carrying slave girl in this city of Mithilā. It is said that he, formerly, in the time of the Buddha Kassapa, while searching for a lost ox in the forest, being asked the way by a certain monk who had lost his way, having remained silent, being asked again by him, having become angry, said "Ascetic, slaves are indeed garrulous; you must be a slave, you are very garrulous." That action, not having given its result at that time, remained like fire covered with ashes. At the time of death, another action presented itself. He, wandering in the round of rebirths according to his actions, by the power of one wholesome action, having become a millionaire of the kind described at Sāketa, performed meritorious deeds such as giving and so on. But that action of his, remaining like a treasure deposited in the earth, having obtained the opportunity, will give its result. But whatever evil deed was done by him while reviling that monk, that gave its result to him in that individual existence. He, not knowing, with the perception "By the power of the other good action I have been born in the womb of a water-carrying slave girl," spoke thus. "Since birth very unfortunate" explains that I, from the time of birth onwards, have been extremely unfortunate.

"Resolved upon righteous conduct" means I am established in righteous conduct alone. "Surely" means this is definite. "I think this morality" means O lord, this thing called morality is useless, methinks. "Alāta" means just as this general Alāta speaks "By me, having done much action of killing living beings in a former existence, the position of general was obtained," for that reason I think morality is useless. "Only defeat" means just as an unskilled, untrained gambler takes the losing throw, so surely I take it; having destroyed my own property in a former existence, I now experience suffering. "Spoken by Kassapa" means he says: having heard the saying of the naked ascetic of the Kassapa clan.

1214.

1215.

1216.

1214-1216. Therein, "Aṅgati said" means having heard the words of the other two first, and afterwards of Bījaka - thus the words of the three - having firmly taken up wrong view, he spoke this utterance beginning with "there is no door." "Look to destiny" means my dear Bījaka, look only to destiny. He spoke thus with the intention: "Time itself, measuring eighty-four great cosmic cycles, purifies beings; you are too hasty." "In the future" means do not be hasty, thinking "I shall go to the heavenly world in between, before that time has arrived." "Occupied" means I was occupied among brahmins and householders by the carrying out of duties such as bodily service and giving for those very ones. "Business affairs" means having sat down at the law-court, just instructing in business affairs as a royal duty. "Deprived of delight in the meantime" means for so long a time, fallen away from delight in the types of sensual pleasure.

And having said thus, asking permission, saying "Venerable Kassapa, we have been negligent for so long a time, but now a teacher has been obtained by us; from now on we shall experience only sensual delight; any further hearing of the Teaching in your presence will be a delay for us; stay here, you; we shall go" - he said -

1217.

Therein, "to his dwelling" means monks, having said this word, the king of Videha, having ascended a chariot, returned to his own dwelling, to the very floor of the Candaka mansion.

The king, at first, having gone to the presence of Guṇa, having paid homage to him, asked a question. But when coming back, he came without paying homage. Guṇa, through his own lack of virtue, did not even obtain homage; how indeed will he obtain honour such as almsfood and so on? The king too, having spent that night, on the following day, having convoked the ministers, having said "Provide types of sensual pleasure for me; from now on I shall experience only the happiness of sensual pleasures; other duties are not to be reported to me; let such and such and such and such attend to the duty of judgment," he became one devoted solely to sensual delight. Making known that meaning, the Teacher said -

1218.

1219.

1220.

1221.