Nāradasuttaṃ [AN 5.50, PTS 3.58–3.62]

10.

The Discourse on Nārada

50. On one occasion the Venerable Nārada was dwelling at Pāṭaliputta in the Cock's Park. Now at that time Queen Bhaddā of King Muṇḍa had died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. Then King Muṇḍa addressed Piyaka the treasurer - "Well then, my dear Piyaka, having placed the body of Queen Bhaddā in an iron oil vessel and having covered it with another iron vessel, so that we may see the body of Queen Bhaddā for a longer time." "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, having placed the body of Queen Bhaddā in an iron oil vessel, covered it with another iron vessel.

Then this occurred to Piyaka the treasurer - "Queen Bhaddā of this King Muṇḍa has died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. What ascetic or brahmin might King Muṇḍa attend upon, having heard whose Teaching he might abandon the dart of sorrow?"

Then this occurred to Piyaka the treasurer - "This Venerable Nārada is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, such a good reputation has arisen - 'He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' What if King Muṇḍa were to attend upon the Venerable Nārada? Perhaps King Muṇḍa, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow."

Then Piyaka the treasurer approached King Muṇḍa; having approached, he said this to King Muṇḍa - "This Venerable Nārada, Sire, is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, such a good reputation has arisen - 'He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' If Sire were to attend upon the Venerable Nārada, perhaps Sire, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow." "Well then, my dear Piyaka, announce to the Venerable Nārada. How indeed could one like me think to approach an ascetic or brahmin dwelling in my realm without being announced beforehand?" "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, approached the Venerable Nārada; having approached, he paid respect to the Venerable Nārada and sat down to one side. Seated to one side, Piyaka the treasurer said this to the Venerable Nārada -

"Queen Bhaddā of this King Muṇḍa, venerable sir, has died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. It would be good, venerable sir, if the Venerable Nārada would expound the Teaching to King Muṇḍa in such a way that King Muṇḍa, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow." "Now let King Muṇḍa come when he thinks it is the right time, Piyaka."

Then Piyaka the treasurer, having risen from his seat, having paid respect to the Venerable Nārada, having circumambulated him keeping him on his right, approached King Muṇḍa; having approached, he said this to King Muṇḍa - "An opportunity has been granted by the Venerable Nārada, Sire. Now let Your Majesty do as he thinks fit." "Well then, my dear Piyaka, have the finest vehicles harnessed." "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, having had the finest vehicles harnessed, said this to King Muṇḍa - "The finest vehicles have been harnessed for you, Sire. Now let Your Majesty do as he thinks fit."

Then King Muṇḍa, having ascended the finest vehicle, departed with the finest vehicles towards the Kukkuṭa Monastery with great royal pomp to see the Venerable Nārada. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and entered the monastery on foot. Then King Muṇḍa approached the Venerable Nārada; having approached, he paid respect to the Venerable Nārada and sat down to one side. To King Muṇḍa seated to one side, the Venerable Nārada said this -

"There are, great king, these five unobtainable states by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. Which five? 'May what is subject to ageing not age' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. 'May what is subject to disease not fall ill' - etc. 'May what is subject to death not die' - 'May what is subject to destruction not be destroyed' - 'May what is subject to loss not perish' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world.

"For an ignorant worldling, great king, what is subject to ageing ages. He, when what is subject to ageing has aged, does not consider thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, great king - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"Furthermore, great king, for an ignorant worldling, what is subject to disease falls ill - etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, does not consider thus - 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, great king - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"But for a learned noble disciple, great king, what is subject to ageing ages. He, when what is subject to ageing has aged, considers thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, great king - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Without sorrow, without the dart, the noble disciple brings only himself to final quenching.'

"Furthermore, great king, for a learned noble disciple, what is subject to disease becomes diseased... etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, considers thus: 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, great king - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Without sorrow, without the dart, the noble disciple brings only himself to final quenching.'

"These, great king, are the five unobtainable states by an ascetic or brahmin or god or Māra or Brahmā or anyone in the world."

When this was said, King Muṇḍa said this to the Venerable Nārada - "What, venerable sir, is the name of this exposition of the Teaching?" "This exposition of the Teaching, great king, is called 'The Removal of the Dart of Sorrow'." "Truly, venerable sir, it is the removal of the dart of sorrow! For having heard this exposition of the Teaching, venerable sir, my dart of sorrow has been abandoned."

Then King Muṇḍa addressed Piyaka the treasurer - "Well then, my dear Piyaka, cremate Queen Bhaddā's body; And build a stupa for her. From this day forth we will now bathe and anoint ourselves, eat our meals, and engage in our duties." The tenth.