Theravadan

From: Pali, Bhikkhu Ānandajoti

2. Maṭṭhakuṇḍalīvatthu1.2 The Story about Maṭṭhakuṇḍalī Maṭṭhakuṇḍalivatthu

2. Manopubbaṅgamā dhammāti dutiyagāthāpi sāvatthiyaṃyeva maṭṭhakuṇḍaliṃ ārabbha bhāsitā.“Mind precedes thoughts,” the second verse also was recited in the same city, Sāvatthī, with reference to Maṭṭhakuṇḍalī.

Sāvatthiyaṃ kira adinnapubbako nāma brāhmaṇo ahosi. Tena kassaci kiñci na dinnapubbaṃ, tena taṃ “ adinnapubbako ” tveva sañjāniṃsu.At Sāvatthī, we are told, lived a Brahmin named Adinnapubbaka. He never gave anything to anybody, and that is why they called him Adinnapubbaka (Never Gave).

Tassa ekaputtako ahosi piyo manāpo. Athassa pilandhanaṃ kāretukāmo “ sace suvaṇṇakāre kāressāmi,He had an only son who was his darling and delight. Now he desired to have a set of ornaments made for him. But knowing that in case he gave the commission to a goldsmith,

bhattavetanaṃ dātabbaṃ bhavissatī ” ti sayameva suvaṇṇaṃ koṭṭetvā maṭṭhāni kuṇḍalāni katvā adāsi. Tenassa putto maṭṭhakuṇḍalī tveva paññāyittha.he should have to pay him a fee, he beat out the gold himself, made him a pair of burnished earrings, and gave them to him. In this way his son received the name Maṭṭhakuṇḍalī (Burnished Earrings).

Tassa soḷasavassikakāle paṇḍurogo udapādi. Tassa mātā puttaṃ oloketvā,“ brāhmaṇa, puttassa te rogo uppanno, tikicchāpehi nan ” ti āha. “ Bhoti sace vejjaṃ ānessāmi,When his son was sixteen years old, he had an attack of jaundice. The mother looked at the boy and said: “Brahmin, your son is sick; have him treated by a physician.” – “Wife, if I send for a physician,

bhattavetanaṃ dātabbaṃ bhavissati; kiṃ tvaṃ mama dhanacchedaṃ na olokessasī ” ti? “ Atha naṃ kiṃ karissasi, brāhmaṇā ” ti? “ Yathā me dhanacchedo na hoti, tathā karissāmī ” ti.I shall have to pay him a fee in rice; you care nothing about the loss of my substance.” – “Well, Brahmin, what are you going to do about it?” – “I shall manage things in such a way as not to lose my wealth.”

So vejjānaṃ santikaṃ gantvā “ asukarogassa nāma tumhe kiṃ bhesajjaṃ karothā ” ti pucchi. Athassa te yaṃ vā taṃ vā rukkhatacādiṃ ācikkhanti.So he went to various physicians and asked: “What are you in the habit of prescribing for such and such an ailment?” They mentioned to him bark of trees and this or that.

So tamāharitvā puttassa bhesajjaṃ karoti. Taṃ karontassevassa rogo balavā ahosi, atekicchabhāvaṃ upāgami. Brāhmaṇo tassa dubbalabhāvaṃ ñatvā ekaṃ vejjaṃ pakkosi.So he procured these and prepared a remedy for his son. But in spite of all he did, his son’s condition grew worse and worse, until finally he was past help. The Brahmin, perceiving that his son was very weak, sent for a physician.

So taṃ oloketvāva “ amhākaṃ ekaṃ kiccaṃ atthi, aññaṃ vejjaṃ pakkositvā tikicchāpehī ” ti taṃ pahāya nikkhami.The physician looked at the youth and said: “I have important business to attend to; send for some other physician and have him treat him.” Having thus refused to treat the boy, he turned and left the house.

Brāhmaṇo tassa maraṇasamayaṃ ñatvā “ imassa dassanatthāya āgatā antogehe sāpateyyaṃ passissanti, bahi naṃ karissāmī ” ti puttaṃ nīharitvā bahiāḷinde nipajjāpesi.The Brahmin realized that his son was at the point of death. He thought: “All who come to see this youth will see the wealth in my house; therefore I will place him outside.” So he carried his son out of the house and laid him down on the terrace.

Taṃ divasaṃ bhagavā balavapaccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya pubbabuddhesu katādhikārānaṃ ussannakusalamūlānaṃ veneyyabandhavānaṃ dassanatthaṃ buddhacakkhunā lokaṃ volokento dasasahassacakkavāḷesu ñāṇajālaṃ patthari.On that day, very early in the morning, the Fortunate One arose from the attainment of great compassion. And for the purpose of seeing those who had made their aspiration under previous Buddhas, those whose roots of merit were fully developed, friends capable of being led, he surveyed the universe with the Buddha eye, spreading the net of his knowledge over the 10,000 world system.

Maṭṭhakuṇḍalī bahiāḷinde nipannākāreneva tassa anto paññāyi.Straightaway Maṭṭhakuṇḍalī, lying outside on the terrace, appeared within the net of his knowledge.

Satthā taṃ disvā tassa antogehā nīharitvā tattha nipajjāpitabhāvaṃ ñatvā “ atthi nu kho mayhaṃ ettha gatapaccayena attho ” ti upadhārentoAs soon as the Teacher saw him, he became aware that he had been removed from the house and laid there; and considering within himself: “Have I sufficient reason for going to him?”

idaṃ addasa – ayaṃ māṇavo mayi cittaṃ pasādetvā kālaṃ katvā tāvatiṃsadevaloke tiṃsayojanike kanakavimāne nibbattissati,He saw the following: “This youth will repose faith in me, will die, and will be reborn as a Devaputta in the Realm of the Thirty-Three, in a golden mansion, with a retinue of a thousand Accharās.

accharāsahassaparivāro bhavissati, brāhmaṇopi taṃ jhāpetvā rodanto āḷāhane vicarissati.The Brahmin will burn his body and will go about the burning-ground weeping. The Devaputta will survey his own person, three-quarters of a league in height,

Devaputto tigāvutappamāṇaṃ saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitaṃ accharāsahassaparivāraṃ attabhāvaṃ oloketvā “ kena nu kho kammena mayā ayaṃ sirisampatti laddhā ” ti oloketvā mayi cittappasādena laddhabhāvaṃ ñatvā “ ayaṃ brāhmaṇo dhanacchedabhayena mama bhesajjamakatvā idāni āḷāhanaṃ gantvā rodati,adorned with sixty cart-loads of ornaments, surrounded by a thousand Accharās. And considering within himself: ‘Through what merit have I attained this attainment of splendor?’ he will perceive that he obtained it by reposing faith in me. Then he will say to himself: ‘My father, who failed to provide medicine for me for fear of wasting his wealth, has now gone to the burning-ground and is weeping.

vippakārappattaṃ naṃ karissāmī ” ti pitari rodante maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre nipajjitvā rodissati.I will effect a change in his attitude.’ And provoked at his father, he will take the form of Maṭṭhakuṇḍalī, will go to a place not far from the burning-ground, and will fling himself on the ground and weep.

Atha naṃ brāhmaṇo “ kosi tvan ” ti pucchissati. “ Ahaṃ te putto maṭṭhakuṇḍalī ” ti ācikkhissati. “ Kuhiṃ nibbattosī ” ti? “ Tāvasiṃsabhavane ” ti.“The Brahmin will ask him: ‘Who are you?’ He will reply: ‘I am your son Maṭṭhakuṇḍalī.’ – ‘Where were you reborn?’ – ‘In the Realm of the Thirty-Three.’ The Brahmin will ask him: ‘What deed of merit did you perform?’

“ Kiṃ kammaṃ katvā ” ti vutte mayi cittappasādena nibbattabhāvaṃ ācikkhissati. Brāhmaṇo “ tumhesu cittaṃ pasādetvā sagge nibbatto nāma atthī ” ti maṃ pucchissati.and Maṭṭhakuṇḍalī will tell him that he was reborn in the Realm of the Thirty-Three by reposing faith in me. Then the Brahmin will ask me: ‘Are there any that have been reborn in heaven by reposing faith in you?’

Athassāhaṃ “ ettakāni satāni vā sahassāni vā satasahassāni vāti na sakkā gaṇanā paricchinditun ” ti vatvā dhammapade gāthaṃ bhāsissāmi.and I will reply to him: ‘It is not so many hundreds or thousands or hundreds of thousands – there is no counting the number of them.’ I will then recite a verse in the Dhammapada.

Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, maṭṭha kuṇḍalī sotāpanno bhavissati.At the conclusion of the verse 84,000 living beings will obtain comprehension of the Dhamma, Maṭṭhakuṇḍalī will become a Stream-enterer,

Tathā adinnapubbako brāhmaṇo. Iti imaṃ kulaputtaṃ nissāya mahādhammābhisamayo bhavissatīti disvāand so will Adinnapubbaka the Brahmin. Thus through this noble youth many will obtain comprehension of the Dhamma.” Of all this the Teacher became aware.

punadivase katasarīrapaṭijaggano mahābhikkhusaṅghaparivuto sāvatthiṃ piṇḍāya pavisitvā anupubbena brāhmaṇassa gehadvāraṃ gato.Accordingly, on the following day, having attended to his toilet, he surrounded himself with a large company of bhikkhus, entered Sāvatthī for alms, and in due course arrived at the house of the Brahmin.

Tasmiṃ khaṇe maṭṭhakuṇḍalī antogehābhimukho nipanno hoti.At that moment Maṭṭhakuṇḍalī was lying with face turned towards the house.

Athassa satthā attano apassanabhāvaṃ ñatvā ekaṃ rasmiṃ vissajjesi.The Teacher, observing that he did not see him, sent forth a ray of light. “What is that radiance?”

Māṇavo “ kiṃ obhāso nāmeso ” ti parivattetvā nipannova satthāraṃ disvā,“ andhabālapitaraṃ nissāya evarūpaṃ buddhaṃ upasaṅkamitvā kāyaveyyāvaṭikaṃ vā kātuṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālatthaṃ,asked the youth, turning over. Seeing the Teacher from where he lay, he said: “On account of a foolish father, I have been deprived of the privilege of approaching so excellent a Buddha,

idāni me hatthāpi anadhipateyyā, aññaṃ kattabbaṃ natthī ” ti manameva pasādesi.nor have I obtained the privilege either of waiting upon him or of giving him alms or of hearing the Dhamma. Now I cannot even control the movements of my hands; there is nothing else I can do.”

Satthā “ alaṃ ettakena cittappasādena imassā ” ti pakkāmi.So saying, he reposed faith in the Buddha. The Teacher said: “He has done enough,” and departed.

So tathāgate cakkhupathaṃ vijahanteyeva pasannamano kālaṃ katvā suttappabuddho viya devaloke tiṃsayojanike kanakavimāne nibbatti.As the Realised One receded from his range of vision, Maṭṭhakuṇḍalī died with a believing heart, and as if awaking from sleep, was reborn in the Deva Realm in a golden mansion thirty leagues in extent.

Brāhmaṇopissa sarīraṃ jhāpetvā āḷāhane rodanaparāyaṇo ahosi, devasikaṃ āḷāhanaṃ gantvā rodati – “ kahaṃ ekaputtaka, kahaṃ ekaputtakā ” ti.The Brahmin burned the body of his son, and resorting to the burning-ground, abandoned himself entirely to lamentation. Every day he would go to the burning-ground and weep and say: “Where are you, my only son?”

Devaputtopi attano sampattiṃ oloketvā,“ kena me kammena laddhā ” ti upadhārento “ satthari manopasādenā ” ti ñatvā “ ayaṃ brāhmaṇo mama aphāsukakāle bhesajjamakāretvā idāni āḷāhanaṃ gantvā rodati,The Devaputta, his former son, surveyed his own glory and considered within himself: “By what deed of merit have I obtained this?” Perceiving that it was by reposing faith in the Teacher, he said to himself: “This Brahmin failed to provide medicine for me when I was sick, but now goes to the burning-ground and weeps;

vippakārappattameva naṃ kātuṃ vaṭṭatī ” ti maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre bāhā paggayha rodanto aṭṭhāsi.I must effect a change in his attitude.” Accordingly he took the form of Maṭṭhakuṇḍalī, went to a place not far from the burning-ground, and stood wringing his hands and weeping.

Brāhmaṇo taṃ disvā “ ahaṃ tāva puttasokena rodāmi, esa kimatthaṃ rodati, pucchissāmi nan ” ti pucchanto imaṃ gāthamāha – “The Brahmin saw him and thought to himself: “As for myself, I am weeping because of sorrow for my son; why is yonder youth weeping?’ I will ask him.” So he asked him in the following verse:

Alaṅkato maṭṭhakuṇḍalī, Māladhārī haricandanussado; Bāhā paggayha kandasi, Vanamajjhe kiṃ dukkhito tuvan ” ti.(vi. va.1207; pe. va.186);Adorned, wearing burnished earrings, bearing garlands, gold sandlewood, holding up your arms, you cry out, why do you suffer in the woods?

So māṇavo āha – “Said the youth:

Sovaṇṇamayo pabhassaro, Uppanno rathapañjaro mama; Tassa cakkayugaṃ na vindāmi, Tena dukkhena jahāmi jīvitan ” ti.(va.1208; pe. va.187);A chariot-frame, made of gold, resplendent, has arisen for me, but two wheels I cannot find, through suffering I’ll leave this life.

Atha naṃ brāhmaṇo āha – “Then said the Brahmin to him:

Sovaṇṇamayaṃ maṇimayaṃ, Lohitakamayaṃ atha rūpiyamayaṃ; Ācikkha me bhadda māṇava, Cakkayugaṃ paṭipādayāmi te ” ti.(vi. va.1209; pe. va.188);Whether made of gold, made of jewels, made of copper, made of silver, do inform me, O blessed youth, I will give you the pair of wheels.

Taṃ sutvā māṇavo “ ayaṃ brāhmaṇo puttassa bhesajjamakatvā puttapatirūpakaṃ maṃ disvā rodanto ‘ suvaṇṇādimayaṃ rathacakkaṃ karomī ’ ti vadati,Hearing this, the youth thought to himself: “This Brahmin failed to provide medicine for his son. But seeing that I look like his son, he says: ‘I will procure wheels for your chariot, either of gold or of precious stones or of copper or of silver.’

hotu niggaṇhissāmi nan ” ti cintetvā “ kīva mahantaṃ me cakkayugaṃ karissasī ” ti vatvā “ yāva mahantaṃ ākaṅkhasi, tāva mahantaṃ karissāmī ” ti vutte “ candimasūriyehi me attho, te me dehī ” ti yācanto āha – “Very well! I will humble him.” So he said: “How large a pair of wheels will you make for my chariot?” – “As large as you wish.” – “I want the moon and the sun,” said the youth. “Give them to me.” By way of request, he said:

So māṇavo tassa pāvadi, Candasūriyā ubhayettha dissare; Sovaṇṇamayo ratho mama, Tena cakkayugena sobhatī ” ti.(vi. va.1210; pe. va.189);The Brahmin youth said this to him: the sun and the moon are both seen, my chariot is made of gold, with a pair of wheels it shines forth.

Atha naṃ brāhmaṇo āha – “The Brahmin replied:

Bālo kho tvaṃ asi māṇava, Yo tvaṃ patthayase apatthiyaṃ; Maññāmi tuvaṃ marissasi, Na hi tvaṃ lacchasi candasūriye ” ti.(vi. va.1211; pe. va.190);Youth, wishing for what should not be wished for, you are surely a fool. I suppose you will die, but you will not receive the sun and moon.

Atha naṃ māṇavo āha – “ Kiṃ pana paññāyamānassatthāya rodanto bālo hoti, udāhu apaññāyamānassatthāyā ” ti vatvā – “But the youth said to him: “But which is the greater fool, he who weeps for what exists, or he who weeps for what does not exist?”

Gamanāgamanampi dissati, Vaṇṇadhātu ubhayattha vīthiyā; Peto kālakato na dissati, Ko nidha kandataṃ bālyataro ” ti.(vi. va.1212; pe. va.191);Those who come and go are seen, and colours are seen on both sides of the street, but he who made time and passed away is not seen, which one crying out is the greater fool?

Taṃ sutvā brāhmaṇo “ yuttaṃ esa vadatī ” ti sallakkhetvā – “Hearing this, the Brahmin came to the conclusion: “What this youth says is sensible.” And he said to him.

Saccaṃ kho vadesi māṇava, Ahameva kandataṃ bālyataro; Candaṃ viya dārako rudaṃ, Petaṃ kālakatābhipatthayin ” ti.(vi. va.1213; pe. va.192)–Youth, you have surely spoken truth, by crying out I am the greater fool, like a child who cries for the moon, I wished for one who is dead and has made his time.

Vatvā tassa kathāya nissoko hutvā māṇavassa thutiṃ karonto imā gāthā abhāsi – “Having thus spoken, freed from sorrow by the words of the youth, the Brahmin pronounced the following verses in praise of the youth:

Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ; Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ. “I lived like one who was burning, like a fire that was fed by ghee, like one who was sprinkled with water, all my anguish was extinguished.

Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ; Yo me sokaparetassa, puttasokaṃ apānudi. “The dart has been pulled out from me, the grief that was stuck in my heart, I was one overcome with grief, you dispelled the grief for my son.

Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto; Na socāmi na rodāmi, tava sutvāna māṇavā ” ti.(vi. va.1214-1216; pe. va.193-195);The dart has been truly pulled out, I have become calm and cooled down, I do not grieve, I do not cry, after listening to you, youth.

Atha naṃ “ ko nāma tvan ” ti pucchanto – “Then the Brahmin asked him: “Who are you?”

Devatānusi gandhabbo, adu sakko purindado; Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayan ” ti.(vi. va.1217; pe. va.196)–Are you a Devatā, a Gandhabba, or are you Sakka, the breaker of towns? Or whose son are you, and how may I know?

Āha. Athassa māṇavo – “Then answering the question, whose son are you? the youth replied:

Yañca kandasi yañca rodasi, Puttaṃ āḷāhane sayaṃ dahitvā; Svāhaṃ kusalaṃ karitvā kammaṃ, Tidasānaṃ sahabyataṃ gato ” ti.(vi. va.1218; pe. va.197)–I am the one for whom you cry out, the son burned, lying in the grave, having done a deed of merit, I went to fellowship with the Thirty.

Ācikkhi. Atha naṃ brāhmaṇo āha – “In these words the youth gave him the information he asked for. Then said the Brahmin:

Appaṃ vā bahuṃ vā nāddasāma, Dānaṃ dadantassa sake agāre; Uposathakammaṃ vā tādisaṃ, Kena kammena gatosi devalokan ” ti.(vi. va.1219; pe. va.198);I never saw you giving many or few offerings in your own home, or observe the Observance Day, by what deed went you to the Deva Realm?

Māṇavo āha – “The youth replied:

Ābādhikohaṃ dukkhito gilāno, Ātūrarūpomhi sake nivesane; Buddhaṃ vigatarajaṃ vitiṇṇakaṅkhaṃ, Addakkhiṃ sugataṃ anomapaññaṃ. “I was sick, suffering, unwell, with afflicted body in my own home, the Buddha, free from stain, crossed over doubt, I beheld, happy, of lofty wisdom.

Svāhaṃ muditadhano pasannacitto, Añjaliṃ akariṃ tathāgatassa; Tāhaṃ kusalaṃ karitvāna kammaṃ, Tidasānaṃ sahabyataṃ gato ” ti.(vi. va.1220-1221; pe. va.199-200);Confident in mind, and enriched with joy, I paid respects to the Realised One, having done this deed of merit, I went to fellowship with the Thirty.

Tasmiṃ kathenteyeva brāhmaṇassa sakalasarīraṃ pītiyā paripūri. So taṃ pītiṃ pavedento – “As the youth spoke, the whole body of the Brahmin was suffused with joy. And this joy he made known in the following verse:

Acchariyaṃ vata abbhutaṃ vata, Añjalikammassa ayamīdiso vipāko; Ahampi pamuditamano pasannacitto, Ajjeva buddhaṃ saraṇaṃ vajāmī ” ti.(vi. va.1222; pe. va.201)–It is wonderful, it is marvellous, that a deed of respect has such reward, I am confident in mind, rich with joy, I go for refuge in Buddha today!

Āha. Atha naṃ māṇavo – “Then said the youth:

Ajjeva buddhaṃ saraṇaṃ vajāhi, Dhammañca saṅghañca pasannacitto; Tatheva sikkhāpadāni pañca, Akhaṇḍaphullāni samādiyassu.Go for refuge in the Buddha today, have confidence in Dhamma and Saṅgha, and in the same way establish the five precepts, keep unbroken and unimpaired.

Pāṇātipātā viramassu khippaṃ, Loke adinnaṃ parivajjayassu; Amajjapo mā ca musā bhaṇāhi, Sakena dārena ca hohi tuṭṭho ” ti.(vi. va.1223-1224; pe. va.202-203)–Instantly restrain from taking of life, avoid what’s not been given in this world, not drinking strong drinks, do not speak falsely, and be you satisfied with your own wife.

Āha. So “ sādhū ” ti sampaṭicchitvā imā gāthā abhāsi – ““Very well,” said the Brahmin, agreeing. And he pronounced the following verses:

Atthakāmosi me yakkha, hitakāmosi devate; Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama. “You desire my welfare, Yakkha, desire benefit, Devatā, I will do as you say, for you are my teacher.

Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ; Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ. “I will go for refuge in the Buddha, and also in the unsurpassed Dhamma, and in the Saṅgha; to the king of men I will go for refuge.

Pāṇātipātā viramāmi khippaṃ, Loke adinnaṃ parivajjayāmi; Amajjapo no ca musā bhaṇāmi, Sakena dārena ca homi tuṭṭho ” ti.(vi. va.1225-1227; pe. va.204-206);I instantly restrain from taking life, I avoid what’s not given in this world, not drinking strong drinks, I don’t speak falsely, I will be satisfied with my own wife.

Atha naṃ devaputto,“ brāhmaṇa, te gehe bahuṃ dhanaṃ atthi, satthāraṃ upasaṅkamitvā dānaṃ dehi, dhammaṃ suṇāhi,Then the Devaputta said to him: “Brahmin, you have much wealth in your house. Approach the Teacher, give alms, listen to the Dhamma, and ask him questions.”

pañhaṃ pucchāhī ” ti vatvā tattheva antaradhāyi. Brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āmantetvā,“ bhadde,So saying, he disappeared. The Brahmin went home and said to his wife: “Wife, I shall invite the ascetic Gotama to my house and ask him questions; therefore prepare hospitality.”

ahaṃ ajja samaṇaṃ gotamaṃ nimantetvā pañhaṃ pucchissāmi, sakkāraṃ karohī ” ti vatvā vihāraṃ gantvā satthāraṃ neva abhivādetvā na paṭisanthāraṃ katvā ekamantaṃ ṭhito,“ bho gotama,Then he went to the monastery, and without saluting the Teacher or expressing any pleasure at seeing him, stood on one side and said: “Dear Gotama, consent for today to take a meal in my house with your company of bhikkhus.”

adhivāsehi ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā ” ti āha. Satthā adhivāsesi. So satthu adhivāsanaṃ viditvā vegenāgantvā sake nivesane paṇītaṃ khādanīyaṃ bhojanīyañca paṭiyādāpesi.The Teacher consented. As soon as the Brahmin received his consent, he returned home quickly and caused food, both hard and soft, to be prepared in his house.

Satthā bhikkhusaṅghaparivuto tassa gehaṃ gantvā paññattāsane nisīdi. Brāhmaṇo sakkaccaṃ parivisi, mahājano sannipati.The Teacher, accompanied by the Saṅgha of bhikkhus, went to his house and sat down on the seat prepared for him. The Brahmin waited upon him respectfully. A multitude of people assembled.

Micchādiṭṭhikena kira tathāgate nimantite dve janakāyā sannipatanti micchādiṭṭhikā “ ajja samaṇaṃ gotamaṃ pañhaṃ pucchanāya viheṭhiyamānaṃ passissāmā ” ti sannipatanti,We are told that when a man who holds wrong views invites the Realised One, two classes of people assemble. Those who hold wrong views assemble with the thought in their minds: “To-day we shall see the ascetic Gotama embarrassed by the questions that are asked him.”

sammādiṭṭhikā “ ajja buddhavisayaṃ buddhalīḷaṃ passissāmā ” ti sannipatanti.Those who hold orthodox views assemble with the thought: “To-day we shall see the power of a Buddha and the grace of a Buddha.”

Atha kho brāhmaṇo katabhattakiccaṃ tathāgatamupasaṅkamitvā nīcāsane nisinno pañhaṃ pucchi – “ bho gotama,Now when the Realised One had finished his meal, the Brahmin approached him, seated himself on a low seat, and asked him the following question: “Dear Gotama,

tumhākaṃ dānaṃ adatvā pūjaṃ akatvā dhammaṃ asutvā uposathavāsaṃ avasitvā kevalaṃ manopasādamatteneva sagge nibbattā nāma hontī ” ti?are there any that have been reborn in heaven, without giving alms to you, without rendering honor to you, without hearing the Dhamma, without keeping the Observance Day, solely by making an act of faith?”

“ Brāhmaṇa, kasmā maṃ pucchasi, nanu te puttena maṭṭhakuṇḍalinā mayi manaṃ pasādetvā attano sagge nibbattabhāvo kathito ” ti? “ Kadā,– “Brahmin, why do you ask me? Did not your own son Maṭṭhakuṇḍalī tell you that he had been reborn in heaven by reposing faith in me?” – “When,

bho gotamā ” ti? Nanu tvaṃ ajja susānaṃ gantvā kandanto avidūre bāhā paggayha kandantaṃ ekaṃ māṇavaṃ disvā “ alaṅkato maṭṭhakuṇḍalī,Dear Gotama?” – “Did you not go to the burning-ground today, and while you were weeping, see a youth near you wringing his hands and weeping? And did you not say to him: ‘Richly adorned,

māladhārī haricandanussado ” ti dvīhi janehi kathitakathaṃ pakāsento sabbaṃ maṭṭhakuṇḍalivatthuṃ kathesi. Tenevetaṃ buddhabhāsitaṃ nāma jātaṃ.Maṭṭhakuṇḍalī, bearing garlands, covered with yellow sandal?’” The Teacher related in detail the conversation of the two and told the whole story of Maṭṭhakuṇḍalī.

Taṃ kathetvā ca pana “ na kho, brāhmaṇa, ekasataṃ vā na dvesataṃ, atha kho mayi manaṃ pasādetvā sagge nibbattānaṃ gaṇanā nāma natthī ” ti āha.For this very reason this is called the Buddha’s speech: “Brahmin, it is not a question of one hundred or two hundred – there is no counting the number of those who have been reborn in heaven by reposing faith in me.”

Atha mahājano na nibbematiko hoti, athassa anibbematikabhāvaṃ viditvā satthā “ maṭṭhakuṇḍalidevaputto vimāneneva saddhiṃ āgacchatū ” ti adhiṭṭhāsi.The multitude were not free from doubt. The Teacher, perceiving that they were not free from doubt, commanded: “Let the Devaputta Maṭṭhakuṇḍalī come here in his mansion.” Thereupon Maṭṭhakuṇḍalī drew near, three-quarters of a league in height,

So tigāvutappamāṇeneva dibbābharaṇapaṭimaṇḍitena attabhāvena āgantvā vimānato oruyha satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ satthā “ tvaṃ imaṃ sampattiṃ kiṃ kammaṃ katvā paṭilabhī ” ti pucchanto – “his person adorned with celestial adornments. Descending from his mansion, he worshipped the Teacher and stood respectfully on one side. The Teacher asked him: “What work of merit did you perform to attain this glory?”

Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate; Obhāsentī disā sabbā, osadhī viya tārakā; Pucchāmi taṃ deva mahānubhāva, manussabhūto kimakāsi puññan ” ti. –Devatā, with surpassing beauty you stand here, lighting all directions like the herb-star, I ask you, Deva of mighty power, what merit did you perform when human?

Gāthamāha. “ Devaputto ayaṃ me, bhante, sampatti tumhesu cittaṃ pasādetvā laddhā ” ti. “ Mayi cittaṃ pasādetvā laddhā te ” ti? “ Āma, bhante ” ti.When the Teacher had completed this verse, the Devaputta replied: “Venerable Sir, I obtained this glory by reposing faith in you.” – “You obtained it by reposing faith in me?” – “Yes, venerable Sir.”

Mahājano devaputtaṃ oloketvā “ acchariyā vata, bho, buddhaguṇā,The populace surveyed the Devaputta and exclaimed: “Marvelous, indeed, are the powers of the Buddhas!

adinnapubbakabrāhmaṇassa nāma putto aññaṃ kiñci puññaṃ akatvā satthari cittaṃ pasādetvā evarūpaṃ sampattiṃ paṭilabhī ” ti tuṭṭhiṃ pavedesi.The son of the Brahmin Adinnapubbaka obtained glory such as this simply by reposing faith in the Teacher, without doing a single other work of merit!” And they were filled with joy.

Atha nesaṃ kusalākusalakammakaraṇe manova pubbaṅgamo, manova seṭṭho. Pasannena hi manena kataṃ kammaṃ devalokaṃ manussalokaṃ gacchantaṃ puggalaṃ chāyāva na vijahatītiThen the Teacher said to them: “Our thoughts are the source of all our actions, both good and bad, and by our thoughts are our actions controlled. For, like a shadow, an act done with thought of faith never leaves a man who goes to the Deva Realm or the world of humans.

idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha –Having related this story, the Dhamma king joined the connection, and sealing, as it were, with the royal seal an edict to which the clay had been attached, pronounced the following verse:

2.“ Manopubbaṅgamā dhammā, manoseṭṭhā manomayā. Manasā ce pasannena, bhāsati vā karoti vā; Tato naṃ sukhamanveti, chāyāva anapāyinī ” ti.Mind precedes thoughts, mind is their chief, their quality is made by mind, if with pure mind one speaks or acts through that happiness follows one like shadow which does not depart.

Tattha kiñcāpi manoti avisesena sabbampi catubhūmikacittaṃ vuccati, imasmiṃ pana pade niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ aṭṭhavidhaṃ kāmāvacarakusalacittaṃ labbhati.

Vatthuvasena panāhariyamānaṃ tatopi somanassasahagataṃ ñāṇasampayuttacittameva labbhati. Pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. Dhammāti vedanādayo tayo khandhā.

Ete hi uppādapaccayaṭṭhena somanassasampayuttamano pubbaṅgamo etesanti manopubbaṅgamā nāma.

Yathā hi bahūsu ekato hutvā mahābhikkhusaṅghassa cīvaradānādīni vā uḷārapūjādhammassavanādīni vā mālāgandhasakkārakaraṇādīni vā puññāni karontesu “ ko etesaṃ pubbaṅgamo ” ti vutte yo tesaṃ paccayo hoti,

yaṃ nissāya te tāni puññāni karonti, so tisso vā phusso vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. Iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā.

Na hi te mane anuppajjante uppajjituṃ sakkonti, mano pana ekaccesu cetasikesu anuppajjantesupi uppajjatiyeva. Evaṃ adhipativasena pana mano seṭṭho etesanti manoseṭṭhā.

Yathā hi gaṇādīnaṃ adhipati puriso gaṇaseṭṭho seṇiseṭṭhoti vuccati, tathā tesampi manova seṭṭho. Yathā pana suvaṇṇādīhi nipphāditāni bhaṇḍāni suvaṇṇamayādīni nāma honti,

tathā etepi manato nipphannattā manomayā nāma. Pasannenāti anabhijjhādīhi guṇehi pasannena. Bhāsati vā karoti vāti evarūpena manena bhāsanto catubbidhaṃ vacīsucaritameva bhāsati,

karonto tividhaṃ kāyasucaritameva karoti, abhāsanto akaronto tāya anabhijjhādīhi pasannamānasatāya tividhaṃ manosucaritaṃ pūreti. Evamassa dasa kusalakammapathā pāripūriṃ gacchanti.

Tato naṃ sukhamanvetīti tato tividhasucaritato naṃ puggalaṃ sukha manveti. Idha tebhūmikampi kusalaṃ adhippetaṃ, tasmā tebhūmikasucaritānubhāvena sugatibhave nibbattaṃ puggalaṃ,

duggatiyaṃ vā sukhānubhavanaṭṭhāne ṭhitaṃ kāyavatthukampi itaravatthukampi avatthukampīti kāyikacetasikaṃ vipākasukhaṃ anugacchati, na vijahatīti attho veditabbo. Yathā kiṃ?

Chāyāva anapāyinīti yathā hi chāyā nāma sarīrappaṭibaddhā sarīre gacchante gacchati, tiṭṭhante tiṭṭhati, nisīdante nisīdati,

na sakkoti,“ saṇhena vā pharusena vā nivattāhī ” ti vatvā vā pothetvā vā nivattāpetuṃ. Kasmā? Sarīrappaṭibaddhattā.

Evameva imesaṃ dasannaṃ kusalakammapathānaṃ āciṇṇasamāciṇṇakusalamūlikaṃ kāmāvacarādibhedaṃ kāyikacetasikasukhaṃ gatagataṭṭhāne anapāyinī chāyā viya hutvā na vijahatīti.

Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, maṭṭhakuṇḍalidevaputto sotāpattiphale patiṭṭhahi, tathā adinnapubbako brāhmaṇo. So tāvamahantaṃ vibhavaṃ buddhasāsane vippakirīti.At the end of the verse 84,000 living beings comprehended the Dhamma, and the Devaputta Maṭṭhakuṇḍali was established in Stream-entry, as was the Brahmin Adinnapubbaka. So far was great wealth confounded in the Buddha’s dispensation.

Maṭṭhakuṇḍalīvatthu dutiyaṃ.

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