Theravadan

From: Pali, Bhikkhu Ānandajoti

2. Appamādavaggo2. The Chapter about Heedfulness Appamādavagga

1. Sāmāvatīvatthu2.1 The Story about Sāmāvatī Sāmāvatīvatthu

Appamādo amatapadanti imaṃ dhammadesanaṃ satthā kosambiṃ upanissāya ghositārāme viharanto sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ,“Heedfulness is the deathless state,” this Dhamma teaching was given by the Teacher while he was in residence at Ghosita monastery near Kosambī, and it was with reference to the loss by death of the five hundred women led by Sāmāvatī,

māgaṇḍiyappamukhānañca etissā pañcannaṃ ñātisatānaṃ maraṇabyasanaṃ ārabbha kathesi. Tatrāyaṃ anupubbikathā –and of Māgandiyā and her five hundred kinswomen. From beginning to end the story is as follows:

atīte allakapparaṭṭhe allakapparājā nāma, veṭhadīpakaraṭṭhe veṭhadīpakarājā nāmāti ime dve daharakālato paṭṭhāya sahāyakā hutvā ekācariyakule sippaṃ uggaṇhitvā attano attano pitūnaṃ accayena chattaṃ ussāpetvā āyāmena dasadasayojanike raṭṭhe rājāno ahesuṃ.Once upon a time King Allakappa ruled over the kingdom of Allakappa and King Veṭhadīpaka ruled over the kingdom of Veṭhadīpaka. They had been intimate friends since their boyhood days and had received their education in the house of the same teacher. On the death of their fathers they raised the royal parasol and became rulers of kingdoms, each of which was ten leagues in extent.

Te kālena kālaṃ samāgantvā ekato tiṭṭhantā nisīdantā nipajjantā mahājanaṃ jāyamānañca jīyamānañca mīyamānañca disvā “paralokaṃ gacchantaṃ anugacchanto nāma natthi,As they met from time to time, and stood and sat and lay down to sleep together, and watched the multitudes being born into the world and dying again, they came to the conclusion: “When a man goes to the world beyond he can take nothing with him;

antamaso attano sarīrampi nānugacchati, sabbaṃ pahāya gantabbaṃ, kiṃ no gharāvāsena, pabbajissāmā”ti mantetvāhe must leave everything behind him when he goes there; even his own body does not follow him; of what use to us is the life of the householder? Let us go forth.”

rajjāni puttadārānaṃ niyyādetvā isipabbajjaṃ pabbajitvā himavantappadese vasantā mantayiṃsu – “mayaṃ rajjaṃ pahāya pabbajitā, na jīvituṃ asakkontā.Accordingly they resigned their kingdoms to son and wife, went forth in the seers’ going forth, and took up their residence in the Himālayas. And they took counsel together, saying: “Although we have renounced our kingdoms and went forth,

Te mayaṃ ekaṭṭhāne vasantā apabbajitasadisāyeva homa, tasmā visuṃ vasissāma. Tvaṃ etasmiṃ pabbate vasa, ahaṃ imasmiṃ pabbate vasissāmi.we shall encounter no difficulty in gaining a living; but if we reside together in the same place, our life will be quite unlike the life of ascetics; therefore let us live apart. You live on this mountain;

Anvaḍḍhamāsaṃ pana uposathadivase ekato bhavissāmā”ti. Atha kho nesaṃ etadahosi – “evampi no gaṇasaṅgaṇikāva bhavissati, tvaṃ pana tava pabbate aggiṃ jāleyyāsi,I will live on that. Every fortnight, on the Observance Day, we will meet together.” Then this thought occurred to them: “Under this arrangement neither of us will be in regular communication with the other;

ahaṃ mama pabbate aggiṃ jālessāmi, tāya saññāya atthibhāvaṃ jānissāmā”ti. Te tathā kariṃsu.but in order that each of us may know whether the other is living or not, you light a fire on your mountain, and I will light a fire on mine.” And this they did.

Atha aparabhāge veṭhadīpakatāpaso kālaṃ katvā mahesakkho devarājā hutvā nibbatto. Tato aḍḍhamāse sampatte aggiṃ adisvāva itaro “sahāyako me kālakato”ti aññāsi.After a time the ascetic Veṭhadīpaka died and was reborn as a Lord of Devas of mighty power. A fortnight later Allakappa saw no fire on the mountain and knew that his comrade was dead. As soon as ever Veṭhadīpaka was reborn,

Itaropi nibbattakkhaṇeyeva attano devasiriṃ oloketvā kammaṃ upadhārento nikkhamanato paṭṭhāya attano tapacariyaṃ disvā “gantvā mama sahāyakaṃ passissāmī”ti taṃ attabhāvaṃ vijahitvā maggikapuriso viya tassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi.he surveyed his own heavenly glory, considered the deeds of his former existence, reviewed the austerities he had performed from the day when he went forth, and said to himself: “I will go see my comrade.” Accordingly he laid aside his form, disguised himself as a wayfarer, went to Allakappa, worshipped him, and stood respectfully on one side.

Atha naṃ so āha – “kuto āgatosī”ti? “Maggikapuriso ahaṃ, bhante, dūratova āgatomhi. Kiṃ pana, bhante, ayyo imasmiṃ ṭhāne ekakova vasati, aññopi koci atthī”ti?Allakappa said to him: “Whence have you come?” – “I am a wayfarer, venerable Sir; I have come a long distance. But, venerable Sir, does your honor reside entirely alone in this place? Is there no one else here?”

“Atthi me eko sahāyako”ti. “Kuhiṃ so”ti? “Etasmiṃ pabbate vasati, uposathadivase pana aggiṃ na jāleti, mato nūna bhavissatī”ti.– “I have single comrade.” – “Where is he?” – “He resides on that mountain; but as he failed to light a fire on the Observance Day, I know he must be dead.” – “Is that so,

“Evaṃ, bhante”ti? “Evamāvuso”ti. “Ahaṃ so, bhante”ti. “Kuhiṃ nibbattosī”ti? “Devaloke mahesakkho devarājā hutvā nibbattosmi,venerable Sir?” – “That is so, friend.” – “I am he, venerable Sir.” – “Where were you reborn?” – “Venerable Sir, I was reborn in the Deva Realm as a Lord of Devas of mighty power.

bhante, ‘ayyaṃ passissāmī’ti puna āgatomhi. Api nu kho ayyānaṃ imasmiṃ ṭhāne vasantānaṃ koci upaddavo atthī”ti?I have returned to see your honor. Does your honorable self reside in this place undisturbed, or are you subject to some annoyance?” – “Yes, friend,

“Āma, āvuso, hatthī nissāya kilamāmī”ti. “Kiṃ vo, bhante, hatthī karontī”ti? “Sammajjanaṭṭhāne laṇḍaṃ pātenti, pādehi bhūmiyaṃ paharitvā paṃsuṃ uddharanti,I am bothered to death by the elephants.” – “Venerable Sir, what do the elephants do to trouble you?” – “They drop dung on the ground I have swept clean, and they stamp with their feet and kick up the dust.

svāhaṃ laṇḍaṃ chaḍḍento paṃsuṃ samaṃ karonto kilamāmī”ti. “Kiṃ pana tesaṃ anāgamanaṃ icchathā”ti? “Āmāvuso”ti. “Tena hi tesaṃ anāgamanaṃ karissāmī”tiWhat with removing the dung and smoothing the ground, I am all worn out.” – “Well, would you like to keep them away?” – “Yes, friend.” – “Well then, I will provide you with means whereby you can keep them away.”

tāpasassa hatthikantavīṇañceva hatthikantamantañca adāsi. Dadanto ca pana vīṇāya tisso tantiyo dassetvā tayo mante uggaṇhāpetvā “imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā oloketumpi asakkontā hatthī palāyanti,Accordingly Veṭhadīpaka gave Allakappa a lute to charm elephants with and likewise taught him spells for charming elephants. Now as he presented the lute to him, he showed him three strings and taught him three spells. “Strike this string,” said he, “and utter this spell,

imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā pacchato olokentā olokentā palāyanti,and the elephants will turn and run away without so much as daring even to look at you; strike this string and utter this spell, and they will turn and run away,

imaṃ tantiṃ paharitvā imasmiṃ mante vutte hatthiyūthapati piṭṭhiṃ upanāmento āgacchatī”ti ācikkhitvā,eyeing you at every step; strike this string and utter this spell, and the leader of the herd will come up and offer you his back.

“yaṃ vo ruccati, taṃ kareyyāthā”ti vatvā tāpasaṃ vanditvā pakkāmi. Tāpaso palāyanamantaṃ vatvā palāyanatantiṃ paharitvā hatthī palāpetvā vasi.Now do as you like.” With these words he departed. Thereafter the ascetic lived in peace, driving the elephants away by uttering the proper spell and striking the proper string.

Tasmiṃ samaye kosambiyaṃ pūrantappo nāma rājā hoti. So ekadivasaṃ gabbhiniyā deviyā saddhiṃ bālasūriyatapaṃ tappamāno abbhokāsatale nisīdi.At this time Parantapa was king of Kosambī. One day he was sitting out in the open air basking himself in the rays of the newly risen sun, and beside him sat his queen, great with child.

Devī rañño pārupanaṃ satasahassagghanikaṃ rattakambalaṃ pārupitvā nisinnā raññā saddhiṃ samullapamānā rañño aṅgulito satasahassagghanikaṃ rājamuddikaṃ nīharitvā attano aṅguliyaṃ pilandhi.The queen was wearing the king’s cloak, a crimson blanket worth 100,000 coins; and as she sat there conversing with the king she removed from the king’s finger the royal signet, worth 100,000 coins, and slipped it on her own.

Tasmiṃ samaye hatthiliṅgasakuṇo ākāsena gacchanto dūrato rattakambalapārupanaṃ deviṃ disvā “maṃsapesī”ti saññāya pakkhe vissajjetvā otari.Just at that moment a monster bird came soaring through the air. Seeing the queen and mistaking her for a piece of meat, he spread his wings and swooped down. When the king heard the bird swoop down,

Rājā tassa otaraṇasaddena bhīto uṭṭhāya antonivesanaṃ pāvisi. Devī garugabbhatāya ceva bhīrukajātikatāya ca vegena gantuṃ nāsakkhi.he sprang to his feet and entered the royal palace. But the queen, because she was great with child and because she was of a timid nature, was unable to make haste.

Atha naṃ so sakuṇo ajjhappatto nakhapañjare nisīdāpetvā ākāsaṃ pakkhandi.The bird pounced upon her, caught her up in the cage of his talons, and soared away with her into the air.

Te kira sakuṇā pañcannaṃ hatthīnaṃ balaṃ dhārenti. Tasmā ākāsena netvā yathārucitaṭṭhāne nisīditvā maṃsaṃ khādanti.These birds are said to possess the strength of five elephants; they are therefore able to convey their victims through the air, settle wherever they wish, and devour their flesh.

Sāpi tena nīyamānā maraṇabhayabhītā cintesi – “sacāhaṃ viravissāmi, manussasaddo nāma tiracchānagatānaṃ ubbejanīyo,As the queen was being carried away by the bird, terrified though she was with the fear of death, she preserved her presence of mind and thought to herself: “Animals stand in great fear of the human voice.

taṃ sutvā maṃ chaḍḍessati. Evaṃ sante saha gabbhena jīvitakkhayaṃ pāpuṇissāmi, yasmiṃ pana ṭhāne nisīditvā maṃ khādituṃ ārabhissati,Therefore if I cry out, this bird will drop me the instant he hears the sound of my voice. But in that case I should accomplish only my own destruction and that of my unborn child. If, however, I wait until he settles somewhere and begins to eat,

tatra naṃ saddaṃ katvā palāpessāmī”ti. Sā attano paṇḍitatāya adhivāsesi.then I can make a noise and frighten him away.” Through her own wisdom, therefore, she kept patience and endured.

Tadā ca himavantapadese thokaṃ vaḍḍhitvā maṇḍapākārena ṭhito eko mahānigrodho hoti.Now there stood at that time in the Himālaya country a banyan tree which, although of brief growth, had attained great size and was like a pavilion in form;

So sakuṇo migarūpādīni tattha netvā khādati, tasmā tampi tattheva netvā viṭapabbhantare ṭhapetvā āgatamaggaṃ olokesi.and to this tree that bird was accustomed to convey the carcasses of wild animals and eat them. To this very tree, therefore, the bird conveyed the queen, lodged her in a fork of the tree, and watched the path leading to the tree.

Āgatamaggolokanaṃ kira tesaṃ dhammatā. Tasmiṃ khaṇe devī, “idāni imaṃ palāpetuṃ vaṭṭatī”ti cintetvā ubho hatthe ukkhipitvā pāṇisaddañceva mukhasaddañca katvā taṃ palāpesi.It is the nature of these birds, we are told, to watch the path leading to their tree. At that moment the queen, thinking to herself: “Now is the time to frighten him away,” raised both her hands, clapped them together and shouted, and frightened the bird away.

Athassā sūriyatthaṅgamanakāle gabbhe kammajavātā caliṃsu. Sabbadisāsu gajjanto mahāmegho uṭṭhahi.At sunset the pains of travail came upon her, and at the same time from all the four quarters of heaven arose a great storm.

Sukhedhitāya rājamahesiyā “mā bhāyi, ayye”ti vacanamattampi alabhamānāya dukkhaparetāya sabbarattiṃ niddā nāma nāhosi.The delicate queen, half dead with suffering, with no one beside her to say to her: “Fear not, lady,” slept not at all throughout the night. As the night grew bright,

Vibhātāya pana rattiyā valāhakavigamo ca aruṇuggamanañca tassā gabbhavuṭṭhānañca ekakkhaṇeyeva ahosi. Sā meghautuñca pabbatautuñca aruṇautuñca gahetvā jātattā puttassa utenoti nāmaṃ akāsi.the clouds scattered, the dawn came, and her child was born at one and the same moment. Because the child was born at the time (utu) of a storm, at the time when she was upon a mountain, and at the time of dawn, she named her son Udena.

Allakappatāpasassapi kho tato avidūre vasanaṭṭhānaṃ hoti. So pakatiyāva vassadivase sītabhayena phalāphalatthāya vanaṃ na pavisati,Not far from that tree was the place of residence of the ascetic Allakappa. Now on rainy days it was the custom of the ascetic not to go into the forest for fruits and berries, for fear of the cold.

taṃ rukkhamūlaṃ gantvā sakuṇehi khāditamaṃsānaṃ aṭṭhiṃ āharitvā koṭṭetvā rasaṃ katvā pivati.Instead he used to go to the foot of the tree and gather up the bones from which the birds had picked the flesh; then he would pound the bones, make broth of them,

Tasmā taṃ divasaṃ “aṭṭhiṃ āharissāmī”ti tattha gantvā rukkhamūle aṭṭhiṃ pariyesento upari dārakasaddaṃ sutvāand drink the broth. On that very day, therefore, he went there to get bones. As he was picking up bones at the foot of the tree, he heard the voice of a child in the branches above.

ullokento deviṃ disvā “kāsi tva”nti vatvā “mānusitthimhī”ti. “Kathaṃ āgatāsī”ti? “Hatthiliṅgasakuṇenānītāmhī”ti vutte “otarāhī”ti āha. “Jātisambhedato bhāyāmi, ayyā”ti.Looking up, he saw the queen. “Who are you?” said he. “I am a woman.” – “How did you get there?” – “A monster bird brought me here.” – “Come down,” he said. “Your honor, I am afraid to come down on account of a difference of caste.”

“Kāsi tva”nti? “Khattiyāmhī”ti. “Ahampi khattiyoyevā”ti. “Tena hi khattiyamāyaṃ kathehī”ti. So khattiyamāyaṃ kathesi. “Tena hi āruyha puttaṃ me otārehī”ti.– “Of what caste are you?” – “Of the noble caste.” – “I am also of the noble caste.” – “Well then, give me the password of the noble caste.” He did so. “Well then, climb up and set down my boy.”

So ekena passena abhiruhanamaggaṃ katvā abhiruhitvā dārakaṃ gaṇhi. “Mā maṃ hatthena chupī”ti ca vutte taṃ achupitvāva dārakaṃ otāresi. Devīpi otari.Finding a way to climb the tree on one side, he climbed up and took the boy in his arms; obeying the queen’s behest not to touch her with his hand, he set the boy down; then the queen herself came down.

Atha naṃ assamapadaṃ netvā sīlabhedaṃ akatvāva anukampāya paṭijaggi,The ascetic conducted the queen along the path to his hermitage and cared for her tenderly without in any way violating his vow of chastity.

nimmakkhikamadhuṃ āharitvā sayaṃjātasāliṃ āharitvā yāguṃ pacitvā adāsi. Evaṃ tasmiṃ paṭijagganteHe brought honey free from flies and gave it to her; he brought rice that grew of itself and prepared broth and gave it to her. Thus did he minister to her needs.

sā aparabhāge cintesi – “ahaṃ neva āgatamaggaṃ jānāmi, na gamanamaggaṃ jānāmi, imināpi me saddhiṃ vissāsamattampi natthi.After a time she thought to herself: “For my part I know neither the way to come nor the way to go, nor can I repose absolute confidence even in this ascetic.

Sace panāyaṃ amhe pahāya katthaci gamissati, ubhopi idheva maraṇaṃ pāpuṇissāma, yaṃkiñci katvā imassa sīlaṃ bhinditvā yathā maṃ na muñcati,Now if he were to leave us and go elsewhere, we should both perish right here. I must by some means seduce him to violate his vow of chastity, so that he will not abandon us.

tathā taṃ kātuṃ vaṭṭatī”ti. Atha naṃ dunnivatthaduppārutadassanena palobhetvā sīlavināsaṃ pāpesi. Tato paṭṭhāya dvepi samaggavāsaṃ vasiṃsu.Accordingly she displayed herself before him with under and upper garments in disarray, and thus seduced him to violate his vow of chastity; thenceforth the two lived together.

Athekadivasaṃ tāpaso nakkhattayogaṃ ullokento pūrantappassa nakkhattamilāyanaṃ disvā “bhadde kosambiyaṃ pūrantapparājā mato”ti āha. “Kasmā, ayya,One day, as the ascetic was observing a conjunction of a constellation with one of the lunar mansions, he saw the eclipse of Parantapa’s star. “My lady,” he said: “Parantapa, king of Kosambī, is dead.”

evaṃ vadesi? Kiṃ te tena saddhiṃ āghāto atthī”ti? “Natthi, bhadde, nakkhattamilāyanamassa disvā evaṃ vadāmī”ti, sā parodi.– “Noble sir, why do you speak thus? Why do you bear ill-will against him?” – “I bear him no ill-will, my lady. I say this because I have just seen the eclipse of his star.” She burst into tears.

Atha naṃ “kasmā rodasī”ti pucchitvā tāya tassa attano sāmikabhāve akkhāte āha – “mā, bhadde, rodi, jātassa nāma niyato maccū”ti.“Why do you weep?” he asked. Then she told him that Parantapa was her own husband. The ascetic replied: “Weep not, my lady; whoever is born is certain to die.” – “I know that, noble sir.”

“Jānāmi, ayyā”ti vutte “atha kasmā rodasī”ti? “Putto me kulasantakassa rajjassa anucchaviko,– “Then why do you weep?” – “I weep, noble sir, because it pains me to think: ‘To my son belongs the sovereignty by right of succession; had he been there,

‘sace tatra abhavissa, setacchattaṃ ussāpayissa. Idāni mahājāniko vata jāto’ti sokena rodāmi, ayyā”ti. “Hotu, bhadde, mā cintayi,he would have raised the white parasol; now he has become one of the common herd.’” – “Never mind, my lady; be not disturbed. If you desire that he shall receive the sovereignty,

sacassa rajjaṃ patthesi, ahamassa rajjalabhanākāraṃ karissāmī”ti. Athassa hatthikantavīṇañceva hatthikantamante ca adāsi.I will devise some means by which he shall receive it.” Accordingly the ascetic gave the boy the lute to charm elephants with and likewise taught him the spells for charming elephants.

Tadā anekāni hatthisahassāni āgantvā vaṭarukkhamūle nisīdanti. Atha naṃ āha – “hatthīsu anāgatesuyeva rukkhaṃ abhiruhitvā tesu āgatesu imaṃ mantaṃ vatvā imaṃ tantiṃ pahara,Now at that time many thousands of elephants came and sat at the foot of the banyan tree. So the ascetic said to the boy: “Climb the tree before the elephants come, and when they come, utter this spell and strike this string,

sabbe nivattitvā oloketumpi asakkontā palāyissanti, atha otaritvā āgaccheyyāsī”ti. So tathā katvā āgantvā taṃ pavattiṃ ārocesi.and they will all turn and run away, without even so much as daring to look at you; then descend and come to me.” The boy did as he was told, and then went and told the ascetic.

Atha naṃ dutiyadivase āha – “ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, sabbe nivattitvā olokentā palāyissantī”ti. Tadāpi tathā katvā āgantvā ārocesi.On the second day the ascetic said to him: “Today utter this spell and strike this string, if you please, and they will turn and run away, eyeing you at every step.” On that day also the boy did as he was told, and then went and told the ascetic.

Atha naṃ tatiyadivase āha – “ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, yūthapati piṭṭhiṃ upanāmento āgamissatī”ti. Tadāpi tathā katvā ārocesi.On the third day the ascetic said to him: “Today utter this spell and strike this string, and the leader of the herd will come and offer you his back.” The boy did as he was told and reported this also to the ascetic.

Athassa mātaraṃ āmantetvā, “bhadde, puttassa te sāsanaṃ vadehi, ettova gantvā rājā bhavissatī”ti āha.Then the ascetic addressed the mother, saying: “My lady, give your son his message and he will go hence and become king.” So she addressed her son,

Sā puttaṃ āmantetvā, “tāta, tvaṃ kosambiyaṃ pūrantapparañño putto,saying: “You must say: ‘I am the son of King Parantapa of Kosambī; a monster bird carried my mother off while she was great with child.’

maṃ sagabbhaṃ hatthiliṅgasakuṇo ānesī”ti vatvā senāpatiādīnaṃ nāmāni ācikkhitvā “asaddahantānaṃ imaṃ pitu pārupanakambalañceva pilandhanamuddikañca dasseyyāsī”ti vatvā uyyojesi.Then you must utter the names of the commander-in-chief and the other generals. If they still refuse to believe you, you must show them this blanket which was your father’s cloak and this signet-ring which he wore on his finger.” With these words she dismissed him.

Kumāro tāpasaṃ “idāni kiṃ karomī”ti āha. “Rukkhassa heṭṭhimasākhāya nisīditvā imaṃ mantaṃ vatvā imaṃ tantiṃ pahara,The boy said to the ascetic: “Now what shall I do?” The ascetic replied: “Seat yourself on the lowest branch of the tree, utter this spell and strike this string,

jeṭṭhakahatthī te piṭṭhiṃ upanāpetvā upasaṅkamissati, tassa piṭṭhiyaṃ nisinnova raṭṭhaṃ gantvā rajjaṃ gaṇhāhī”ti.and the leader of the elephants will approach and offer you his back. Seat yourself on his back, go to your kingdom, and take the sovereignty.”

So mātāpitaro vanditvā tathā katvā āgatassa hatthino piṭṭhiyaṃ nisīditvā kaṇṇe mantayi – “ahaṃ kosambiyaṃ pūrantapparañño putto,The boy did reverence to his parents, and following the instructions of the ascetic, seated himself on the back of the elephant and whispered in his ear: “I am the son of King Parantapa of Kosambī.

pettikaṃ me rajjaṃ gaṇhitvā dehi sāmī”ti. So taṃ sutvā “anekāni hatthisahassāni sannipatantū”ti hatthiravaṃ ravi, anekāni hatthisahassāni sannipatiṃsu.Take me and give me the sovereignty which I have inherited from my father.” When the elephant heard that, he trumpeted: “Let many thousands of elephants assemble,” and many thousands of elephants assembled.

Puna “jiṇṇā hatthī paṭikkamantū”ti hatthiravaṃ ravi, jiṇṇā hatthī paṭikkamiṃsu. Puna “atitaruṇā hatthī nivattantū”ti hatthiravaṃ ravi, tepi nivattiṃsu.Again a second time he trumpeted: “Let the old, weak elephants retire,” and the old, weak elephants retired. The third time he trumpeted: “Let those that are very young retire,” and they also retired.

So anekehi yūthahatthisahasseheva parivuto paccantagāmaṃ patvā “ahaṃ rañño putto,So the boy went forth, surrounded by many thousands of warrior-elephants, and reaching a village on the frontier,

sampattiṃ patthayamānā mayā saddhiṃ āgacchantū”ti āha. “Tato paṭṭhāya manussānaṃ saṅgahaṃ karonto gantvā nagaraṃ parivāretvā ‘yuddhaṃ vā me detu, rajjaṃ vā”’ti sāsanaṃ pesesi.proclaimed: “I am the son of the king; let those who desire worldly prosperity come with me.” Levying forces as he proceeded, he invested the city and sent the following message to the citizens: “Give me battle or the kingdom.”

Nāgarā āhaṃsu – “mayaṃ dvepi na dassāma. Amhākañhi devī garugabbhā hatthiliṅgasakuṇena nītā, tassā atthibhāvaṃ vā natthibhāvaṃ vā mayaṃ na jānāma.The citizens answered: “We will give neither. Our queen was carried off by a monster bird when she was great with child, and we know not whether she is alive or dead.

Yāva tassā pavattiṃ na suṇāma. Tāva neva yuddhaṃ dassāma, na rajja”nti. Tadā kira taṃ paveṇirajjaṃ ahosi.So long as we hear no news of her, we will give neither battle nor the kingdom.” At that time, we are told, the kingdom was handed down from father to son.

Tato kumāro “ahaṃ tassā putto”ti vatvā senāpatiādīnaṃ nāmāni kathetvā tathāpi asaddahantānaṃ kambalañca muddikañca dassesi.Thereupon the boy said: “I am her son.” So saying, he uttered the names of the commander-in-chief and the other generals, and when they still refused to believe him,

Te kambalañca muddikañca sañjānitvā nikkaṅkhā hutvā dvāraṃ vivaritvā taṃ rajje abhisiñciṃsu. Ayaṃ tāva utenassa uppatti.showed the blanket and the ring. They recognized the blanket and the ring, opened the gates, and anointed him king.

Allakapparaṭṭhe pana dubbhikkhe jīvituṃ asakkonto eko kotuhaliko nāma manusso kāpiṃ nāma taruṇaputtañca kāḷiṃ nāma bhariyañca ādāya “kosambiṃ gantvā jīvissāmī”ti pātheyyaṃ gahetvā nikkhami.Once upon a time there was a famine in the kingdom of Allakappa, and a man named Kotūhalaka, unable to get a living, took his young son Kāpi and his wife Kāḷi, and thinking: “I will go to Kosambī and get a living there,” set out with provisions for the journey.

“Ahivātarogena mahājane marante disvā nikkhamī”tipi vadantiyeva.There are also those who say that he left his home because the people were dying of snake-wind disease.

Te gacchantā pātheyye parikkhīṇe khudābhibhūtā dārakaṃ vahituṃ nāsakkhiṃsu. Atha sāmiko pajāpatiṃ āha – “bhadde,As they proceeded on their journey, their provisions gave out, and finally they were so overcome with hunger that they were not able to carry the boy. Thereupon the husband said to his wife: “Wife,

mayaṃ jīvantā puna puttaṃ labhissāma, chaḍḍetvā naṃ gacchāmā”ti.if we live, we shall have another son. Let us cast this child away and continue our journey alone.”

Mātu hadayaṃ nāma mudukaṃ hoti. Tasmā sā āha – “nāhaṃ jīvantameva puttaṃ chaḍḍetuṃ sakkhissāmī”ti.A mother’s heart is known to be tender, therefore she said: “I could never cast away a living child.” – “Well, what shall we do?”

“Atha kiṃ karomā”ti? “Vārena naṃ vahāmā”ti. Mātā attano vāre pupphadāmaṃ viya naṃ ukkhipitvā ure nipajjāpetvā aṅkena vahitvā pituno deti.– “Carry him by turns.” When the mother’s turn came, she would lift the child like a wreath of flowers, clasp him to her breast, or carry him on her hip, finally giving him back to his father.

Tassa taṃ gahetvā gamanakāle chātakatopi balavatarā vedanā uppajji. So punappunaṃ āha – “bhadde, mayaṃ jīvantā puttaṃ labhissāma,When the father took the child, no matter where he held him he suffered more intense pain than ever from hunger. Again and again he said to his wife: “Wife, if we live,

chaḍḍema na”nti. Sāpi punappunaṃ paṭikkhipitvā paṭivacanaṃ nādāsi.we shall have another son. Let us cast this child away.” But this the mother steadfastly refused to do.

Dārako vārena parivattiyamāno kilanto pitu hatthe niddāyi. So tassa niddāyanabhāvaṃ ñatvā mātaraṃ purato katvā ekassa gacchassa heṭṭhā paṇṇasanthare taṃ nipajjāpetvā pāyāsi.Finally the child became so tired from being passed back and forth that he fell asleep in the arms of his father. When the father observed that he was asleep, allowing the mother to precede him, he went and laid the child on a couch of leaves under a bush,

Mātā nivattitvā olokentī puttaṃ adisvā, “sāmi, kuhiṃ me putto”ti pucchi. “Ekassa me gacchassa heṭṭhā nipajjāpito”ti.immediately resuming his journey. The mother turned, looked back, and not seeing the child, asked: “Husband, where is my son?” – “I laid him down under a certain bush.” – “Husband,

“Sāmi, mā maṃ nāsayi, puttaṃ vinā jīvituṃ na sakkhissāmi, ānehi me putta”nti uraṃ paharitvā paridevi. Atha naṃ nivattitvā ānesi.do not kill me. Without my son I cannot live. Bring my son back to me.” And she smote upon her breast and wept. So the husband retraced his steps, recovered the child, and brought him back to her.

Puttopi antarāmagge mato hoti. Iti so ettake ṭhāne puttaṃ chaḍḍetvā tassa nissandena bhavantare satta vāre chaḍḍito. “Pāpakammaṃ nāmetaṃ appaka”nti na avamaññitabbaṃ.The child, however, died on the road. In consequence of having cast away his child on this one occasion, Kotūhalaka was himself cast away seven times in a later existence. Let no one regard a wicked deed lightly, saying: “It is only a small matter.”

Te gacchantā ekaṃ gopālakulaṃ pāpuṇiṃsu. Taṃ divasañca gopālakassa dhenumaṅgalaṃ hoti.Continuing their journey, they came to the house of a certain herdsman. On that day, as it happened, one of the herdsman’s cows had calved,

Gopālakassa gehe nibaddhaṃ eko paccekabuddho bhuñjati. So taṃ bhojetvā maṅgalamakāsi.and the herdsman was about to hold the customary festival in honor of the event. Now a certain Paccekabuddha was accustomed to take his meals in the house of the hersdman.

Bahu pāyāso paṭiyatto hoti. Gopālako te āgate disvā,The herdsman, after providing the Paccekabuddha with food, celebrated the cow-festival with an abundant supply of rice-porridge.

“kuto āgatatthā”ti pucchitvā sabbaṃ pavattiṃ sutvā mudujātiko kulaputto tesu anukampaṃ katvā bahukena sappinā pāyāsaṃ dāpesi. Bhariyā “sāmi,When the herdsman saw the visitors, he asked them: “Whence have you come?” They told him the whole story, whereupon the tender-hearted youth took pity on them and saw to it that they were given rice-porridge with a plentiful supply of ghee.

tayi jīvante ahampi jīvāmi nāma, dīgharattaṃ ūnodarosi, yāvadatthaṃ bhuñjāhī”ti sappiñca dadhiñca tadabhimukhaññeva katvā attanā mandasappinā thokameva bhuñji.The wife said to the husband: “Husband, if only you can live, I can live. For a long time you have not had sufficient food. Now eat to your heart’s content.” So saying, she set the ghee and curds before him, eating only a little of the ghee herself.

Itaro bahuṃ bhuñjitvā sattaṭṭhadivase chātatāya āhārataṇhaṃ chindituṃ nāsakkhi.The husband ate heartily; but so intense was the hunger from which he had suffered during the preceding seven or eight days that he was unable to satisfy it.

Gopālako tesaṃ pāyāsaṃ dāpetvā sayaṃ bhuñjituṃ ārabhi.When the herdsman had seen to it that they were provided with rice-porridge, he began himself to eat.

Kotuhaliko taṃ olokento nisīditvā heṭṭhāpīṭhe nipannāya sunakhiyā gopālakena vaḍḍhetvā diyyamānaṃ pāyāsapiṇḍaṃ disvā “puññā vatāyaṃ sunakhī, nibaddhaṃ evarūpaṃ bhojanaṃ labhatī”ti cintesi.Now under the herdsman’s stool lay a bitch he had raised, and as the herdsman sat there eating, he fed her with morsels of rice-porridge. Kotūhalaka watched him feed her and thought to himself: “Fortunate indeed is that bitch to get such food to eat!”

So rattibhāge taṃ pāyāsaṃ jīrāpetuṃ asakkonto kālaṃ katvā tassā sunakhiyā kucchimhi nibbatti.Kotūhalaka was unable to digest the rice-porridge he had eaten, died during the night, and received a new existence in the womb of that very bitch.

Athassa bhariyā sarīrakiccaṃ katvā tasmiṃyeva gehe bhatiṃ katvā taṇḍulanāḷiṃ labhitvā pacitvā paccekabuddhassa patte patiṭṭhāpetvā,His wife performed the funeral ceremonies over his body, and remaining in that very house, worked for hire. Receiving a pint-pot of rice, she cooked it and placed it in the bowl of the Paccekabuddha,

“dāsassa vo pāpuṇātū”ti vatvā cintesi – “mayā idheva vasituṃ vaṭṭati, nibaddhaṃ, ayyo, idhāgacchati, deyyadhammo hotu vā,saying: “May these grains of rice bring a reward to your servant.” And she thought to herself: “It would be well for me to remain right here. The Paccekabuddha comes here regularly; and whether there be alms or not,

mā vā, devasikaṃ vandantī veyyāvaccaṃ karontī cittaṃ pasādentī bahuṃ puññaṃ pasavissāmī”ti. Sā tattheva bhatiṃ karontī vasi.I shall have the privilege of paying obeisance to him each day and of ministering to him. By so doing I shall obtain peace of mind and earn much merit.” And she remained right there working for hire.

Sāpi sunakhī chaṭṭhe vā sattame vā māse ekameva kukkuraṃ vijāyi. Gopālako tassa ekadhenuyā khīraṃ dāpesi. So na cirasseva vaḍḍhi.After six or seven months the bitch gave birth to a single pup. The herdsman reserved the milk of one cow for the pup, and in no long time he grew to be a fine big dog.

Athassa paccekabuddho bhuñjanto nibaddhaṃ ekaṃ bhattapiṇḍaṃ deti. So bhattapiṇḍaṃ nissāya paccekabuddhe sinehamakāsi.When the Paccekabuddha ate his meal, he invariably gave him a portion of his rice; and because of this the dog became deeply attached to the Paccekabuddha.

Gopālakopi nibaddhaṃ dve vāre paccekabuddhassupaṭṭhānaṃ yāti.Now the herdsman was accustomed to go regularly twice each day to wait upon the Paccekabuddha,

Gacchantopi antarāmagge vāḷamigaṭṭhāne daṇḍena gacche ca bhūmiñca paharitvā “susū”ti tikkhattuṃ saddaṃ katvā vāḷamige palāpeti. Sunakhopi tena saddhiṃ gacchati.and the dog always went with him. On the way was a lair of wild beasts, and the herdsman used to frighten the wild beasts away by striking bushes and ground with a stick and calling out three times: “Su! Su!”

So ekadivasaṃ paccekabuddhaṃ āha – “bhante, yadā me okāso na bhavissati, tadā imaṃ sunakhaṃ pesessāmi, tena saññāṇena āgaccheyyāthā”ti.One day he said to the Paccekabuddha: “Venerable Sir, in case at any time I should be unable to come, I will send this dog for you. Therefore if I send him, please understand that I wish you to come.”

Tato paṭṭhāya anokāsadivase, “gaccha, tāta, ayyaṃ ānehī”ti sunakhaṃ pesesi.A few days later the herdsman found it inconvenient to go in person. He therefore sent the dog in his place, saying: “Dear, go bring the noble one.”

So ekavacaneneva pakkhanditvā sāmikassa gacchapothanabhūmipothanaṭṭhāne tikkhattuṃ bhussitvā tena saddena vāḷamigānaṃ palātabhāvaṃ ñatvā pātova sarīrapaṭijagganaṃ katvā paṇṇasālaṃ pavisitvā nisinnassa paccekabuddhassa vasanaṭṭhānaṃ gantvā paṇṇasāladvāre tikkhattuṃ bhussitvā attano āgatabhāvaṃ jānāpetvā ekamante nipajjati,At the mere word of the herdsman the dog started off. Where he had seen his master stop and strike bushes and ground, the dog also stopped and barked three times; and when he was sure that his barking had frightened away the wild beasts, he went on. Early in the morning, having attended to nature’s needs, he entered the hut of leaves and grass, went to the place where the Paccekabuddha sat, barked three times by way of announcing his arrival, and then lay down at one side.

paccekabuddhe velaṃ sallakkhetvā nikkhante bhussanto purato gacchati.By this the Paccekabuddha knew that it was time for him to go, and therefore started out. The dog ran before him, barking constantly.

Antarantarā paccekabuddho taṃ vīmaṃsanto aññaṃ maggaṃ paṭipajjati. Athassa purato tiriyaṃ ṭhatvā bhussitvā itaramaggameva naṃ āropeti.From time to time the Paccekabuddha tested the dog by taking the wrong path; but every time he did so the dog, by standing across the path and barking, intimated to him to take the other path.

Athekadivasaṃ aññaṃ maggaṃ paṭipajjitvā tena purato tiriyaṃ ṭhatvā vāriyamānopi anivattitvā sunakhaṃ pādena paharitvā pāyāsi.One day the Paccekabuddha took the wrong path, and when the dog tried to stop him, without turning back, he pushed away the dog with his foot and went on. The dog, perceiving that he did not intend to turn back,

Sunakho tassa anivattanabhāvaṃ ñatvā nivāsanakaṇṇe ḍaṃsitvā ākaḍḍhanto itaramaggameva naṃ āropesi. Evaṃ so tasmiṃ balavasinehaṃ uppādesi.took the hem of his undergarment in his teeth and dragged him along until he brought him to the right path. Such was the strength of the affection of the dog for the Paccekabuddha.

Tato aparabhāge paccekabuddhassa cīvaraṃ jīri. Athassa gopālako cīvaravatthāni adāsi. Tamenaṃ paccekabuddho āha – “āvuso, cīvaraṃ nāma ekakena kātuṃ dukkaraṃ,Later on the Paccekabuddha’s robe wore out. When the herdsman provided him with materials for a new set of robes, the Paccekabuddha said to him: “Friend, it is difficult for a person all alone to make a robe.

phāsukaṭṭhānaṃ gantvā kāressāmī”ti. “Idheva, bhante, karothā”ti. “Na sakkā, āvuso”ti. “Tena hi, bhante, mā ciraṃ bahi vasitthā”ti.I will go to a convenient place and have it made for me.” – “Make it right here, venerable Sir.” – “No, friend, I cannot.” – “Well then, venerable Sir, do not take up your residence far from here.”

Sunakho tesaṃ kathaṃ suṇantova aṭṭhāsi, paccekabuddhopi “tiṭṭha, upāsakā”ti gopālakaṃ nivattāpetvā vehāsaṃ abbhuggantvā gandhamādanābhimukho pāyāsi.The dog stood listening to every word they said. The Paccekabuddha said: “Wait a moment, friend.” Thereupon, leaving the herdsman behind, he flew up into the air and departed in the direction of Gandhamādana.

Sunakhassa taṃ ākāsena gacchantaṃ disvā bhukkaritvā ṭhitassa tasmiṃ cakkhupathaṃ vijahante hadayaṃ phalitvā mato.When the dog saw him flying through the air, he began to bark and howl, and he kept this up until the Paccekabuddha gradually faded from view, whereupon his heart broke.

Tiracchānā kira nāmete ujujātikā honti akuṭilā. Manussā pana aññaṃ hadayena cintenti,Animals, they say, are straightforward and not given to deceit; men, however, think one thing in their heart,

aññaṃ mukhena kathenti. Tenevāha – “gahanañhetaṃ, bhante, yadidaṃ manussā, uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti (ma. ni. 2.3).but say another with their lips. Therefore the Fortunate One said to a bhikkhu: “The ways of men are past finding out, but the ways of the beasts are easy to discover.”

Iti so tāya ujucittatāya akuṭilatāya kālaṃ katvā tāvatiṃsabhavane nibbatto accharāsahassaparivuto mahāsampattiṃ anubhosi.So when the dog died, because of his straightforwardness and lack of deceit, he was reborn in the Realm of the Thirty-Three with a retinue of a thousand Accharās,

Tassa kaṇṇamūle mantayantassa saddo soḷasayojanaṭṭhānaṃ pharati,and there he enjoyed glory and bliss unspeakable. When he but whispered, his voice carried a distance of sixteen leagues;

pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ chādeti. Tenevassa “ghosakadevaputto”ti nāmaṃ ahosi.when he spoke in an ordinary tone, he could be heard all over the city of the gods, a city ten thousand leagues in extent. For this reason he was named Ghosaka, the Deva son.

“Kissa panesa nissando”ti. Paccekabuddhe pemena bhukkaraṇassa nissando. So tattha na ciraṃ ṭhatvā cavi.Do you ask: “Of what was this the consequence?” It was because he barked and howled for love of the Paccekabuddha. Remaining in the Realm of the Thirty-Three for no long time, he passed from that state of existence.

Devalokato hi devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavanti.Devas pass from the Deva Realm through four causes: exhaustion of life, exhaustion of merit, exhaustion of food, and anger.

Tattha yena bahuṃ puññakammaṃ kataṃ hoti, so devaloke uppajjitvā yāvatāyukaṃ ṭhatvā uparūpari nibbattati. Evaṃ āyukkhayena cavati nāma.He that has earned much merit is reborn in the Deva Realm, remains there during the term allotted to him, and is then reborn higher and higher. Thus he passes through “exhaustion of life.”

Yena parittaṃ puññaṃ kataṃ hoti, tassa rājakoṭṭhāgāre pakkhittaṃ ticatunāḷimattaṃ dhaññaṃ viya antarāva taṃ puññaṃkhīyati,He that has earned little merit soon exhausts that merit, just as three or four measures of rice tossed into a royal storehouse disappear; and he therefore soon dies.

antarāva kālaṃ karoti. Evaṃ puññakkhayena cavati nāma. Aparopi kāmaguṇe paribhuñjamāno satisammosena āhāraṃ aparibhuñjitvā kilantakāyo kālaṃ karoti.Thus he passes through “exhaustion of merit.” Still a third, while enjoying the pleasures of sense, fails through confusion of memory to partake of food, and the strength of his body being thereby impaired,

Evaṃ āhārakkhayena cavati nāma. Aparopi parassa sampattiṃ asahanto kujjhitvā kālaṃ karoti. Evaṃ kopena cavati nāma.dies. Thus he passes through “exhaustion of food.” A fourth, jealous of the glory of another, becomes angry and dies. Thus he passes through “anger.”

Ayaṃ pana kāmaguṇe paribhuñjanto muṭṭhassati hutvā āhārakkhayena cavi,Ghosaka, while enjoying the pleasures of sense, became forgetful, passed, through exhaustion of food,

cavitvā ca pana kosambiyaṃ nagarasobhiniyā kucchimhi paṭisandhiṃ gaṇhi. Sāpi jātadivase “kiṃ eta”nti dāsiṃ pucchitvā, “putto, ayye”ti vutte – “handa,from the Realm of the Thirty-Three, and was conceived in the womb of a courtesan of Kosambī. On the day when the courtesan gave birth to the child, she asked her slave-woman: “What is it?” – “A son, my lady.” – “Very well,

je, imaṃ dārakaṃ kattarasuppe āropetvā saṅkārakūṭe chaḍḍehī”ti chaḍḍāpesi. Nagarasobhiniyo hi dhītaraṃ paṭijagganti, na puttaṃ. Dhītarā hi tāsaṃ paveṇī ghaṭīyati.put this boy into an old winnowing basket and cast him away on the dust-heap.” Thus she caused him to be cast away. Courtesans will bestow care on a daughter, but not on a son, for it is through a daughter that their line of business is maintained.

Dārakaṃ kākāpi sunakhāpi parivāretvā nisīdiṃsu. Paccekabuddhe sinehappabhavassa bhukkaraṇassa nissandena ekopi upagantuṃ na visahi.Crows and dogs surrounded the child and huddled about him; but in consequence of his barking and howling for love of the Paccekabuddha, not one dared to approach him.

Tasmiṃ khaṇe eko manusso bahi nikkhanto taṃ kākasunakhasannipātaṃ disvā,At that moment a man came out and saw the crows and dogs all huddled together. “What does this mean?”

“kiṃ nu kho eta”nti gantvā dārakaṃ disvā puttasinehaṃ paṭilabhitvā “putto me laddho”ti gehaṃ nesi.thought he to himself, going nearer. When he saw the boy, he immediately took a fancy to him, and saying to himself: “I have gained a son,” he picked the boy up and took him home with him.

Tadā kosambakaseṭṭhi rājakulaṃ gacchanto rājanivesanato āgacchantaṃ purohitaṃ disvā, “kiṃ, ācariya, ajja te tithikaraṇanakkhattayogo olokito”ti pucchi. “Āma, mahāseṭṭhi,Now the rich man of Kosambī happened at that time to go to the royal palace. Seeing the Brahmin chaplain returning from the royal residence, he asked him: “Teacher, have you observed a conjunction of a constellation with one of the lunar mansions today?”

amhākaṃ kiṃ aññaṃ kiccanti? Janapadassa kiṃ bhavissatī”ti? “Aññaṃ natthi, imasmiṃ pana nagare ajja jātadārako jeṭṭhakaseṭṭhi bhavissatī”ti.– “Yes, rich man. What else have we to do?” – “What will happen to the country?” – “Only this: a boy has been born in this city today who will one day become the principal rich man.”

Tadā seṭṭhino bhariyā garugabbhā hoti. Tasmā so sīghaṃ gehaṃ purisaṃ pesesi – “gaccha bhaṇe, jānāhi naṃ vijātā vā, no vā”ti.As the rich man’s wife was at that time great with child, he immediately sent a messenger to his house, saying: “Go find out whether or not she has given birth to a child.”

“Na vijāyatī”ti sutvā rājānaṃ disvāva vegena gehaṃ gantvā kāḷiṃ nāma dāsiṃ pakkositvā sahassaṃ datvā, “gaccha je,He received the answer that she had not yet given birth to a child. Therefore, as soon as he had seen the king, he went home quickly, summoned a slave-woman named Kāḷī,

imasmiṃ nagare upadhāretvā sahassaṃ datvā ajja jātadārakaṃ gaṇhitvā ehī”ti.gave her a thousand pieces of money, and said: “Go scour this city, find the boy that was born today, and bring him here to me.”

Sā upadhārentī taṃ gehaṃ gantvā dārakaṃ disvā, “ayaṃ dārako kadā jāto”ti gahapatāniṃ pucchitvā “ajja jāto”ti vutte,While she was scouring the city, she came to the house where the child was and asked the mistress of the house: “When was this boy born?” – “Today.” – “Give him to me,” said she,

“imaṃ mayhaṃ dehī”ti ekakahāpaṇaṃ ādiṃ katvā mūlaṃ vaḍḍhentī sahassaṃ datvā taṃ ānetvā seṭṭhino dassesi.first offering a penny and gradually increasing the amount until finally, by offering a thousand coins, she obtained him. Then she took him with her and presented him to the rich man.

Seṭṭhi “sace me dhītā vijāyissati, tāya naṃ saddhiṃ nivesetvā seṭṭhiṭṭhānassa sāmikaṃ karissāmi. Sace me putto vijāyissati, māressāmi na”nti cintetvā taṃ gehe kāresi.The rich man gave him a home in his house, thinking to himself: “If a daughter is born to me, I will marry her to this boy and make him a rich man; but if a son is born to me, I will kill him.” After a few days his wife gave birth to a son.

Athassa bhariyā katipāhaccayena puttaṃ vijāyi. Seṭṭhi “imasmiṃ asati mama puttova seṭṭhiṭṭhānaṃ labhissati, idāneva taṃ māretuṃ vaṭṭatī”ti cintetvā kāḷiṃ āmantetvā, “gaccha, je,Thereupon the rich man thought to himself: “If only this foundling did not exist, my own son would obtain the post of rich man. I had best kill him immediately.” So he said to Kāḷī: “Carry this child to the cattle-pen,

vajato gunnaṃ nikkhamanavelāya vajadvāramajjhe imaṃ tiriyaṃ nipajjāpehi, gāviyo naṃ madditvā māressanti, madditāmadditabhāvaṃ panassa ñatvā ehī”ti āha.and when it is time for the cattle to come out, lay him across the doorway, and the cattle will trample him to death. Observe whether or not they trample him to death, and then come back and tell me.”

Sā gantvā gopālakena vajadvāre vivaṭamatteyeva taṃ tathā nipajjāpesi.She carried the child to the cattle-pen, and as soon as the door was opened, laid him across the doorway.

Gogaṇajeṭṭhako usabho aññasmiṃ kāle sabbapacchā nikkhamantopi taṃ divasaṃ sabbapaṭhamaṃ nikkhamitvā dārakaṃ catunnaṃ pādānaṃ antare katvā aṭṭhāsi.Now at other times the leader of the herd, the bull, came out last of all; but on this particular day he came out first, enclosed the boy with his four feet, and stood stock still.

Anekasatagāviyo usabhassa dve passāni ghaṃsantiyo nikkhamiṃsu. Gopālakopi “ayaṃ usabho pubbe sabbapacchā nikkhamati, ajja pana sabbapaṭhamaṃ nikkhamitvā vajadvāramajjhe niccalova ṭhito,Several hundred cows came out on either side of the bull, rubbing against his flanks as they passed. The herdsman thought to himself: “Hitherto this bull has always come out last of all, but today he came out first and stood stock still in the doorway of the pen.

kiṃ nu kho eta”nti cintetvā gantvā tassa heṭṭhā nipannaṃ dārakaṃ disvā puttasinehaṃ paṭilabhitvā, “putto me laddho”ti gehaṃ nesi.What can this mean?” Going near, he saw the boy lying under the bull. Immediately taking a fancy to him, he said to himself: “I have gained a son,” and picking him up, he carried him home.

Kāḷī gantvā seṭṭhinā pucchitā tamatthaṃ ārocetvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā sahassaṃ datvā puna ānetvā adāsi.Kāḷī went back to the rich man and in answer to his question told him what had happened. Said the rich man: “Go to the herdsman, give him these thousand coins, and bring the child back to me again.”

Atha naṃ āha – “amma, kāḷi imasmiṃ nagare pañca sakaṭasatāni paccūsakāle uṭṭhāya vāṇijjāya gacchanti,So she brought the child back again and gave him to the rich man. Then he said to her: “Good Kāḷī, five hundred carts start from this city at dawn on a trading expedition.

tvaṃ imaṃ netvā cakkamagge nipajjāpehi, goṇā vā naṃ maddissanti, cakkā vā chindissanti, pavattiṃ cassa ñatvāva āgaccheyyāsī”ti.Take this child and lay him in the track of the wheels. Either the oxen will trample him under their feet or the wheels will crush him to death. Observe what happens to him, and then return to me.”

Sā taṃ netvā cakkamagge nipajjāpesi. Tadā sākaṭikajeṭṭhako purato ahosi. Athassa goṇā taṃ ṭhānaṃ patvā dhuraṃ chaḍḍesuṃ,She took the child and laid him down in the track of the wheels. The leader of the caravan came first; but when his oxen reached the place where the child lay, they threw off the yoke.

punappunaṃ āropetvā pājiyamānāpi purato na gacchiṃsu. Evaṃ tassa tehi saddhiṃ vāyamantasseva aruṇaṃ uṭṭhahi.Again and again the leader replaced the yoke and tried to drive the oxen forwards; but as often as he did so, they threw off the yoke and refused to move. He was still struggling with them when the sun rose.

So “kiṃ nāmetaṃ goṇā kariṃsū”ti maggaṃ olokento dārakaṃ disvā, “bhāriyaṃ vata me kamma”nti cintetvā, “putto me laddho”ti tuṭṭhamānaso taṃ gehaṃ nesi.“Why have the oxen acted thus?” he thought. He looked at the road and saw the boy. “Oh, what a grievous wrong I have done!” he thought. His heart was filled with joy at the thought: “I have gained a son,” and picking up the boy, he carried him off.

Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi.Kāḷī went back to the rich man and in answer to his question told him what had happened. Said the rich man: “Go to the caravan-leader, give him a thousand coins, and bring the child back to me again.”

Atha naṃ so āha – “idāni naṃ āmakasusānaṃ netvā gacchantare nipajjāpehi, tattha sunakhādīhi vā khādito, amanussehi vā pahaṭo marissati, mātāmatabhāvañcassa jānitvāva āgaccheyyāsī”ti.When she had so done, he said to her: “Now carry him to the charnel ground and lay him in the bushes. There he will either be eaten by dogs or attacked by Amanussa, and he will die. As soon as you know whether or not he is dead, return to me.”

Sā taṃ netvā tattha nipajjāpetvā ekamante aṭṭhāsi. Taṃ sunakho vā kāko vā amanusso vā upasaṅkamituṃ nāsakkhi.She took the child, laid him in the bushes, and stood at one side. But neither dog nor crow nor Amanussa dared to approach him.

“Nanu cassa neva mātā na pitā na bhātikādīsu koci rakkhitā nāma atthi, ko taṃ rakkhatī”ti? Sunakhakāle paccekabuddhe sinehena pavattitabhukkaraṇamattameva taṃ rakkhati.Pray, if he had neither mother nor father nor brother nor other kinsman to protect him, what was it that did protect him? All that protected him was his howling for love of the Paccekabuddha in his former existence as a dog.

Atheko ajapālako anekasahassā ajā gocaraṃ nento susānapassena gacchati. Ekā ajā paṇṇāni khādamānā gacchantaraṃ paviṭṭhā dārakaṃ disvā jaṇṇukehi ṭhatvā dārakassa thanaṃ adāsi,Just then a goatherd passed on one side of the charnel ground, leading several thousand goats to pasture. A certain she-goat made her way into the bushes eating leaves and grass, and seeing the boy, knelt down and gave him suck. The goatherd called: “He! He!”

ajapālakena “he he”ti sadde katepi na nikkhami. So “yaṭṭhiyā naṃ paharitvā nīharissāmī”ti gacchantaraṃ paviṭṭho jaṇṇukehi ṭhatvā dārakaṃ khīraṃ pāyantiṃ ajiṃ disvā dārake puttasinehaṃ paṭilabhitvā,but she did not come out. Thereupon he said to himself: “I will beat her with my stick and bring her out.” So saying, he made his way into the bushes. And there he saw the she-goat on her knees, giving suck to the boy. He immediately took a fancy to the boy,

“putto me laddho”ti ādāya pakkāmi.and saying to himself: “I have gained a son,” picked him up and carried him off.

Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, taṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi.Kāḷī went back to the rich man and in answer to his question told him what had happened. Said the rich man: “Go to the goatherd, give him a thousand coins, and bring the child back to me again.”

Atha naṃ āha – “amma kāḷi, imaṃ ādāya corapapātapabbataṃ abhiruhitvā papāte khipa,When she had so done, he said to her: “Good Kāḷī, take this child with you, climb the mountain that is known as Robbers’ Cliff,

pabbatakucchiyaṃ paṭihaññamāno khaṇḍākhaṇḍiko hutvā bhūmiyaṃ patissati, matāmatabhāvañcassa ñatvāva āgaccheyyāsī”ti.and throw him down the precipice. He will strike against the sides of the ravine and be dashed to pieces when he reaches the bottom. As soon as you know whether or not he is dead, return to me.”

Sā taṃ tattha netvā pabbatamatthake ṭhatvā khipi. Taṃ kho pana pabbatakucchiṃ nissāya mahāveḷugumbo pabbatānusāreneva vaḍḍhi,She carried the child to Robbers’ Cliff, and standing at the top of the mountain, threw him down. Now there grew along the mountain near that abyss a dense bamboo thicket,

tassa matthakaṃ ghanajāto jiñjukagumbo avatthari. Dārako patanto kojavake viya tasmiṃ pati.and the top of the mountain was covered with a thick growth of Rosary Pea shrub. As the boy fell, he dropped into this bamboo thicket as into a coverlet of goat’s hair.

Taṃ divasañca naḷakārajeṭṭhakassa veḷubali patto hoti. So puttena saddhiṃ gantvā taṃ veḷugumbaṃ chindituṃ ārabhi. Tasmiṃ calante dārako saddamakāsi.Now that very day the leader of the reed-makers had received a gift of bamboo and accompanied by his son, he had gone to chop that thicket down. As he began his work, the bamboo shook and the boy cried out. “That sounds like the voice of a boy,”

So “dārakasaddo viyā”ti ekena passena abhiruhitvā taṃ disvā, “putto me laddho”ti tuṭṭhacitto ādāya gato.he thought. Climbing up on one side, he saw the boy. His heart was filled with joy at the thought: “I have gained a son,” and picking up the boy, he carried him off.

Kāḷī seṭṭhissa santikaṃ gantvā tena pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi.Kāḷī went back to the rich man and in answer to his question told him what had happened. Said the rich man: “Go to the reed-maker, give him a thousand coins, and bring the child back to me again.”

Seṭṭhino idañcidañca karontasseva dārako vaḍḍhito “ghosako”tvevassa nāmaṃ ahosi. So seṭṭhino akkhimhi kaṇṭako viya khāyi, ujukaṃ taṃ oloketumpi na visati.She did so. So in spite of the rich man’s attempts on his life, the child lived and thrived and grew to manhood. Ghosaka was his name. He was like a thorn in the eye of the rich man, who could not look him straight in the face.

Athassa māraṇūpāyaṃ cintento attano sahāyakassa kumbhakārassa santikaṃ gantvā, “kadā tvaṃ āvāpaṃ ālimpessasī”ti pucchitvā – “sve”ti vutte,Thinking of a way to kill him, the rich man went to a friend of his who was a potter and asked him: “When are you going to fire your bake-house?” – “Tomorrow.”

“tena hi idaṃ sahassaṃ gahetvā mama ekaṃ kammaṃ karohī”ti āha. “Kiṃ, sāmī”ti? “Eko me avajātaputto atthi,– “Well then, take these thousand coins and do a job for me.” – “What is it, master?” – “I have a single base-born son.

taṃ tava santikaṃ pesessāmi, atha naṃ gahetvā gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā āvāpe paceyyāsi,I will send him to you. Take him into an inner room, chop him to pieces with a sharp axe, throw him into a pot, and bake him in the bake-house. Here are a thousand coins,

idaṃ te sahassaṃ saccakārasadisaṃ. Uttariṃ pana te kattabbayuttakaṃ pacchā karissāmī”ti. Kumbhakāro “sādhū”ti sampaṭicchi.to seal the bargain, as it were. But in addition I will reward you suitably later.” – “Very well,” said the potter, consenting to the bargain.

Seṭṭhi punadivase ghosakaṃ pakkositvā, “hiyyo mayā kumbhakāro ekaṃ kammaṃ āṇatto, ehi, tvaṃ tassa santikaṃ gantvā evaṃ vadehi – ‘hiyyo kira me pitarā āṇattaṃ kammaṃ nipphādehī”’ti pahiṇi. So “sādhū”ti agamāsi.On the following day the rich man summoned Ghosaka and sent him to the potter, saying: “Yesterday I left an order with the potter to do a certain piece of work for me. Go say to him: ‘Finish the job my father gave you yesterday.’” – “Very well,” said Ghosaka, and set out.

Taṃ tattha gacchantaṃ itaro seṭṭhino putto dārakehi saddhiṃ guḷaṃ kīḷanto disvā taṃ pakkositvā,As Ghosaka was on his way to the potter’s, the rich man’s other son, who was playing marbles with some boys, saw him. And calling to him,

“kuhiṃ gacchasi bhātikā”ti pucchitvā “pitu sāsanaṃ gahetvā kumbhakārassa santika”nti vutte “ahaṃ tattha gamissāmi. Ime maṃ dārakā bahuṃ lakkhaṃ jiniṃsu,he asked: “Where are you going?” – “I am carrying a message to the potter for father.” – “Let me go there. These boys have won a big stake from me. You win it back and give it to me.” – “I am afraid of father.” – “Do not fear, brother;

taṃ me paṭijinitvā dehī”ti āha. “Ahaṃ pitu bhāyāmī”ti. “Mā bhāyi, bhātika, ahaṃ taṃ sāsanaṃ harissāmi. Bahūhi jito, yāvāhaṃ āgacchāmi, tāva me lakkhaṃ paṭijinā”ti.I will carry that message. I have lost a big stake. You play until I return again, and win the stake back for me.” We are told that Ghosaka was skillful at shooting marbles, and that for this reason his foster-brother was so insistent.

Ghosako kira guḷakīḷāya cheko, tena naṃ evaṃ nibandhi. Sopi taṃ “tena hi gantvā kumbhakāraṃ vadehi – ‘pitarā kira me hiyyo ekaṃ kammaṃ āṇattaṃ, taṃ nipphādehī”’ti vatvā uyyojesi.So Ghosaka consented to let his foster-brother go in his place, saying: “Well then, go to the potter and say to him: ‘Finish the job my father gave you yesterday.’” Thus it happened that the rich man’s own son carried the message to the potter.

So tassa santikaṃ gantvā tathā avaca. Atha naṃ kumbhakāro seṭṭhinā vuttaniyāmeneva māretvā āvāpe khipi. Ghosakopi divasabhāgaṃ kīḷitvā sāyanhasamaye gehaṃ gantvā “kiṃ, tāta,The potter killed him according to the letter of the directions he had received from the rich man and threw his body into the bake-house. Ghosaka played marbles all day and went home in the evening. “You have returned home, son?” queried the rich man.

na gatosī”ti vutte attano agatakāraṇañca kaniṭṭhassa gatakāraṇañca ārocesi.Ghosaka then told him the reason why he had himself returned home and let his younger brother go to the potter.

Taṃ sutvā seṭṭhi “ahaṃ dhī”ti mahāviravaṃ viravitvā sakalasarīre pakkuthitalohito viya hutvā, “ambho, kumbhakāra,“Woe is me!” cried the rich man with a loud voice. He looked as though the blood had been drawn from his veins. He rushed to the potter,

mā maṃ nāsayi, mā maṃ nāsayī”ti bāhā paggayha kandanto tassa santikaṃ agamāsi. Kumbhakāro taṃ tathā āgacchantaṃ disvā, “sāmi, mā saddaṃ kari,wringing his hands and wailing: “Oh, potter, do not kill me! Do not kill me!” The potter saw him approaching in this wise and said to him: “Master, make no noise; the job is done.”

kammaṃ te nipphanna”nti āha. So pabbatena viya mahantena sokena avatthaṭo hutvā anappakaṃ domanassaṃ paṭisaṃvedesi. Yathā taṃ appaduṭṭhassa padussamāno. Tenāha bhagavā –Thus was the rich man overwhelmed with sorrow as with a mountain. Thus did he suffer great grief, even as do all who offend against those that are without offense. Therefore said the Fortunate One:

“Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.Dhp 137. Whoever offends with a stick those who are inoffensive and harmless will quickly fall into one of the following ten states:

“Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ; Garukaṃ vāpi ābādhaṃ, cittakkhepañca pāpuṇe.Dhp 138. Harsh feelings and loss of his wealth, and the break up of the body, or even heavy affliction, or surely he will lose his mind.

“Rājato vā upasaggaṃ, abbhakkhānañca dāruṇaṃ; Parikkhayañca ñātīnaṃ, bhogānañca pabhaṅguraṃ.Dhp 139. There may be danger from the king, or slander that is terrible, he may suffer from loss of kin, or from the destruction of wealth.

“Atha vāssa agārāni, aggi ḍahati pāvako; Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti. (dha. pa. 137-140);Dhp 140. Also his houses may be consumed by flames and fire, and at the death of the body that foolish one will arise in the underworld.

Evaṃ santepi puna naṃ seṭṭhi ujukaṃ oloketuṃ na sakkoti. “Kinti naṃ māreyya”nti cintento,Now under these circumstances the rich man was unable to look Ghosaka straight in the face. “How can I manage to kill him?” he thought. Finally he thought of a way.

“mama gāmasate āyuttakassa santikaṃ pesetvā māressāmī”ti upāyaṃ disvā, “ayaṃ me avajātaputto, imaṃ māretvā vaccakūpe khipatu,“I will send him to the superintendent of my hundred villages and order him to kill him,” he said to himself. Accordingly he wrote the following letter to the superintendent: “This is my base-born son.

evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti tassa paṇṇaṃ likhitvā, “tāta ghosaka,Kill him and throw him into the cesspool. Let this be done, and I shall know how to reward my uncle properly.” Then he said to his foster-son: “Dear Ghosaka,

amhākaṃ gāmasate āyuttako atthi, imaṃ paṇṇaṃ haritvā tassa dehī”ti vatvā paṇṇaṃ tassa dussante bandhi.there is a superintendent over our hundred villages. Take this letter and give it to him.” So saying, he fastened the letter to the hem of his garment.

So pana akkharasamayaṃ na jānāti. Daharakālato paṭṭhāya hi naṃ mārāpentova seṭṭhi māretuṃ nāsakkhi, kiṃ akkharasamayaṃ sikkhāpessati?Now Ghosaka did not know how to read and write, for ever since he was a boy the rich man had striven, although without success, to kill him. Why, therefore, should he have taught him to read and write?

Iti so attano mārāpanapaṇṇameva dussante bandhitvā nikkhamanto āha – “pātheyyaṃ me, tāta, natthī”ti. “Pātheyyena te kammaṃ natthi,As Ghosaka set out with his own death-warrant fastened to the hem of his garment, he said to his father: “Father, I have no provisions for the journey.” – “You have no need of provisions for the journey.

antarāmagge ‘asukagāme nāma mamasahāyako seṭṭhi atthi, tassa ghare pātarāsaṃ katvā purato gacchāhī”’ti. So “sādhū”ti pitaraṃ vanditvā nikkhantoOn the way, in such and such a village, lives a friend of mine who is a rich man. Obtain your breakfast at his house, and then continue your journey.” – “Very well,” said Ghosaka, and bowing to his father, set out on his journey.

taṃ gāmaṃ patvā seṭṭhissa gharaṃ pucchitvā gantvā seṭṭhijāyaṃ passi. “Tvaṃ kuto āgatosī”ti ca vutte, “antonagarato”ti āha. “Kassa puttosī”ti?When he arrived at the village, he enquired where the rich man’s house was, went there, and saw the rich man’s wife. “Whence have you come?” she enquired. “From the city,” he replied.

“Tumhākaṃ sahāyakaseṭṭhino, ammā”ti. “Tvaṃsi ghosako nāmā”ti? “Āma, ammā”ti. Tassā saha dassaneneva tasmiṃ puttasineho uppajji.“Whose son are you?” – “I am the son of your friend the rich man, my lady.” – “Then you are Ghosaka.” – “Yes, my lady.” She had affection as for a son for him at first sight.

Seṭṭhino panekā dhītā atthi pannarasasoḷasavassuddesikā abhirūpā pāsādikā, taṃ rakkhituṃ ekameva pesanakārikaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vasāpenti.Now the rich man had a daughter about fifteen or sixteen years of age, and she was exceedingly beautiful and fair to look upon. In order to keep her safe and sound, her parents lodged her on the topmost floor of a seven-storied palace in an apartment of royal splendor,

Seṭṭhidhītā tasmiṃ khaṇe taṃ dāsiṃ antarāpaṇaṃ pesesi. Atha naṃ seṭṭhijāyā disvā, “kuhiṃ gacchasī”ti pucchitvā, “ayyadhītāya pesanenā”ti vutte “ito tāva ehi, tiṭṭhatu pesanaṃ,giving her a single slave-girl to run errands. At that moment the rich man’s daughter sent this slave-girl to a shop. The rich man’s wife, seeing her, asked: “Where are you going?” – “On an errand for your daughter, my lady.” – “Just come here a moment.

puttassa me pīṭhakaṃ attharitvā pāde dhovitvā telaṃ makkhitvā sayanaṃ attharitvā dehi, pacchā pesanaṃ karissasī”ti āha. Sā tathā akāsi.Never mind the errand. Spread a seat for my son, bathe his feet, anoint them with oil, and then spread a couch for him. After you have done this, you may do your errand.” The slave-girl did as she was told.

Atha naṃ cirenāgataṃ seṭṭhidhītā santajjesi. Atha naṃ sā āha – “mā me kujjhi, seṭṭhiputto ghosako āgato,When she returned, the rich man’s daughter scolded her for her long absence. The slave-girl replied: “Be not angry with me. The rich man’s son Ghosaka has arrived,

tassa idañcidañca katvā tattha gantvā āgatāmhī”ti. Seṭṭhidhītāya “seṭṭhiputto ghosako”ti nāmaṃ sutvāva pemaṃ chaviyādīni chinditvā aṭṭhimiñjaṃ āhacca ṭhitaṃ.and I had to do this and that for him, besides going on an errand for you, before I returned.” When the rich man’s daughter heard the name “rich man’s son Ghosaka,” love suffused her body, cleaving her skin and penetrating the marrow of her bones.

Kotuhalakālasmiñhi sā tassa pajāpatī hutvā nāḷikodanaṃ paccekabuddhassa adāsi,For she had been his wife in his former existence as Kotūhalaka and had given a pint-pot of rice to the Paccekabuddha.

tassānubhāvenāgantvā imasmiṃ seṭṭhikule nibbattā. Iti taṃ so pubbasineho avattharitvā gaṇhi. Tenāha bhagavā –And through the power of that deed she had been reborn in the household of the rich man. No wonder her old passion for him returned and overwhelmed her! Therefore said the Fortunate One:

“Pubbeva sannivāsena, paccuppannahitena vā; Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. (jā. 1.2.174);Through former association, or through a present benefit, in such a way does love arise, like a lotus in the waters.

Atha naṃ pucchi – “kuhiṃ so, ammā”ti? “Sayane nipanno niddāyatī”ti. “Atthi panassa hatthe kiñcī”ti? “Dussante paṇṇaṃ atthī”ti.The rich man’s daughter said to the slave-girl: “Girl, where is he?” – “He is lying asleep on the couch.” – “Has he anything in his hand?” – “There is a letter fastened to his garment.” – “What can be in this letter?”

Sā “kiṃ paṇṇaṃ nu kho eta”nti tasmiṃ niddāyante mātāpitūnaṃ aññavihitatāya apassantānaṃ otaritvā samīpaṃ gantvā taṃ paṇṇaṃ mocetvā ādāya attano gabbhaṃ pavisitvā dvāraṃ pidhāya vātapānaṃ vivaritvā akkharasamaye kusalatāya paṇṇaṃ vācetvā,she thought. So while Ghosaka was asleep, and her mother and father were otherwise engaged, she came down without attracting their attention, detached the letter from his garment, took it with her, went into her room, closed the door, opened the window, and through her knowledge of writing read the letter.

“aho vata bālo, attano maraṇapaṇṇaṃ dussante bandhitvā vicarati, sace mayā na diṭṭhaṃ assa, natthissa jīvita”nti“Oh!” she exclaimed, “the fool is going about with his own death-warrant fastened to his garment. Had I not seen it, he would surely have been killed.”

taṃ paṇṇaṃ phāletvā seṭṭhissa vacanena aparaṃ paṇṇaṃ likhi – “ayaṃ mama putto ghosako nāma,So she tore up this letter and wrote another in the name of the rich man as follows: “This is my son Ghosaka.

gāmasatato paṇṇākāraṃ āharāpetvā imassa janapadaseṭṭhino dhītarā saddhiṃ maṅgalaṃ katvā attano vasanagāmassa majjhe dvibhūmakaṃ gehaṃ kāretvā pākāraparikkhepena ceva purisaguttiyā ca susaṃvihitārakkhaṃ karotu,Procure presents for him from my hundred villages. Prepare a festival in honor of his marriage with the daughter of this district rich man. Build him a two-storied house in the center of the village wherein he resides. Surround his house with a wall and with a guard of men,

mayhañca ‘idañcidañca mayā kata’nti sāsanaṃ pesetu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti, likhitvā ca pana saṅgharitvā otaritvā dussanteyevassa bandhi.and so provide him with ample protection. Then send me a message, saying: ‘I have done thus and so,’ and I shall know how to reward my uncle properly.” Having written the letter, she folded it up and fastened it to the hem of his garment.

So divasabhāgaṃ niddāyitvā uṭṭhāya bhuñjitvā pakkāmi. Punadivase pātova taṃ gāmaṃ gantvā āyuttakaṃ gāmakiccaṃ karontaṃyeva passi.After sleeping all day, Ghosaka arose, ate his meal, and went on his way. Early on the morning of the following day he arrived at that village and saw the superintendent performing his village duties.

So taṃ disvā, “kiṃ, tātā”ti pucchi. “Pitarā me tumhākaṃ paṇṇaṃ pesita”nti. “Kiṃ paṇṇaṃ, tāta, āharā”ti paṇṇaṃ gahetvā vācetvā tuṭṭhamānaso “passatha,When the superintendent saw him, he asked him: “What is it, dear Ghosaka?” – “My father has sent you a letter.” – “What is it about, dear Ghosaka? Bring it to me.” He took the letter and read it, and then said with an exclamation of delight: “See,

bho, mama sāmino mayi sinehaṃ katvā jeṭṭhaputtassa me maṅgalaṃ karotū”ti mama santikaṃ pahiṇi.men, how my master loves me. He has sent me a message, saying: ‘Prepare a festival in honor of my oldest son.’ Bring wood and other building materials immediately.”

“Sīghaṃ dāruādīni āharathā”ti gahapatike vatvā gāmamajjhe vuttapakāraṃ gehaṃ kārāpetvā gāmasatato paṇṇākāraṃ āharāpetvā janapadaseṭṭhino santikā dhītaraṃ ānetvā maṅgalaṃ katvā seṭṭhissa sāsanaṃ pahiṇi “idañcidañca mayā kata”nti.Having thus given orders to the householders, he caused a house of the kind described in the letter to be erected in the center of the village, had presents brought from the hundred villages, conducted the daughter of the district rich man there, celebrated the marriage festival, and then sent word to the rich man, saying: “I have done thus and so.”

Taṃ sutvā seṭṭhino “yaṃ kāremi, taṃ na hoti; yaṃ na kāremi, tadeva hotī”ti mahantaṃ domanassaṃ uppajji. Puttasokena saddhiṃ so soko ekato hutvā kucchiḍāhaṃ uppādetvā atisāraṃ janesi.When the rich man received the message, he said: “What I would do, that I do not; what I would not do, that I do.” Disappointment over the failure of his latest plan, together with sorrow over the death of his own son, set him on fire within and produced dysentery.

Seṭṭhidhītāpi “sace koci seṭṭhino santikā āgacchati, mama akathetvā seṭṭhiputtassa paṭhamataraṃ mā kathayitthā”ti jane āṇāpesi.The rich man’s daughter gave orders, saying: “Should anyone come here from the rich man, tell me before you tell the rich man’s son.”

Seṭṭhipi kho “dāni taṃ duṭṭhaputtaṃ mama sāpateyyassa sāmikaṃ na karissāmī”ti cintetvā ekaṃ āyuttakaṃ āha – “mātula, puttaṃ me daṭṭhukāmomhi,The rich man said to himself: “At any rate I will not make this rascally son of mine heir to my property.” With this thought in mind he said to a certain official: “Uncle,

ekaṃ pādamūlikaṃ pesetvā mama puttaṃ pakkosāpehī”ti. So “sādhū”ti vatvā paṇṇaṃ datvā ekaṃ purisaṃ pesesi.I wish to see my son. Send a servant and summon my son.” – “Very well,” replied the official, and giving a certain man the letter, sent him away.

Seṭṭhidhītāpi tassa āgantvā dvāre ṭhitabhāvaṃ sutvā taṃ pakkosāpetvā, “kiṃ, tātā”ti pucchi. So āha – “seṭṭhi gilāno, puttaṃ passituṃ pakkosāpesi,When the rich man’s daughter heard that the servant had arrived and was standing at the door, she sent for him and asked him: “What is it, my man?” – “The rich man is sick and wishes to see his son,

ayye”ti. “Kiṃ, tāta, balavā, dubbalo”ti? “Balavā tāva, āhāraṃ bhuñjatiyeva,and has therefore sent for him, my lady.” – “My man, is he strong or weak?” – “He is still strong, my lady, and able to take nourishment.”

ayye”ti. Sā seṭṭhiputtaṃ ajānāpetvāva tassa nivesanañca paribbayañca dāpetvā “mayā pesitakāle gamissasi, acchassu tāvā”ti āha.Without letting the rich man’s son know, she ordered that the man should be given lodging and expenses and said to him: “You may go when I send you. Remain here for the present.”

Seṭṭhi puna āyuttakaṃ avaca, “kiṃ, mātula, na te mama puttassa santikaṃ pahita”nti? “Pahitaṃ, sāmi, gatapuriso na tāva etī”ti.Again the rich man addressed the official: “Uncle, did you not send a messenger to my son?” – “I did, master, but the man who went has not yet returned.” – “Well then,

“Tena hi puna aparaṃ pesehī”ti. So pesesi. Seṭṭhidhītā tasmimpi tatheva paṭipajji. Atha seṭṭhino rogo balavā jāto, ekaṃ bhājanaṃ pavisati,try again and send another.” So the official sent another man, and the rich man’s daughter treated him just as she had the first. The rich man’s condition grew worse;

ekaṃ nikkhamati. Puna seṭṭhi āyuttakaṃ pucchi – “kiṃ, mātula, na te mama puttassa santikaṃ pahita”nti?one chamber-pot went in and another came out. Again the rich man asked the official: “Uncle, did you not send a messenger to my son?” – “I did, master,

“Pahitaṃ, sāmi, gatapuriso na tāva etī”ti. “Tena hi puna aparaṃ pesehī”ti. So pesesi. Seṭṭhidhītā tatiyavāre āgatampi taṃ pavattiṃ pucchi. So “bāḷhagilāno,but the man who went has not yet returned.” – “Well then, try again and send another.” So the official sent another man. When the third messenger arrived, the rich man’s daughter asked him the news.

ayye, seṭṭhi āhāraṃ pacchinditvā maccuparāyaṇo jāto, ekaṃ bhājanaṃ nikkhamati, ekaṃ pavisatī”ti āha.“The rich man is a very sick man, my lady. He refuses to eat and is confined to his bed. One chamber-pot comes out and another goes in.”

Seṭṭhidhītā “idāni gantuṃ kālo”ti seṭṭhiputtassa “pitā te kira gilāno”ti ārocetvā “kiṃ vadesi bhadde”ti vutte “aphāsukamassa, sāmī”ti āha.“Now it is time to go,” thought the rich man’s daughter. So she said to the rich man’s son: “I learn that your father is sick.” – “Wife, what say you?” – “It may be only a slight ailment,

“Idāni kiṃ kātabba”nti. Sāmi? “Gāmasatato vuṭṭhānakapaṇṇākāraṃ ādāya gantvā passissāma na”nti.husband.” – “What is to be done now?” – “Let us take presents from his hundred villages and go see him.” – “Very well,”

So “sādhū”ti paṇṇākāraṃ āharāpetvā sakaṭehi ādāya pakkāmi. Atha naṃ sā “pitā te dubbalo, ettakaṃ paṇṇākāraṃ gahetvā gacchantānaṃ papañco bhavissati,he said. Having caused presents to be brought, he started out, conveying the presents in a cart. Then she said to him: “Your father is very weak. If we take all these presents,

etaṃ nivattāpehī”ti vatvā taṃ sabbaṃ attano kulagehaṃ pesetvā puna taṃ āha – “sāmi, tvaṃ attano pitu pādapasse tiṭṭheyyāsi, ahaṃ ussīsakapasse ṭhassāmī”ti.we shall be delayed on the way; send them back.” Having sent all the presents back to their own house, she said to the rich man’s son: “Husband, please stand at your father’s feet; I will stand beside his pillow.”

Gehaṃ pavisamānāyeva ca “gehassa purato ca pacchato ca ārakkhaṃ gaṇhathā”ti attano purise āṇāpesi. Paviṭṭhakāle pana seṭṭhiputto pitu pādapasse aṭṭhāsi, itarā ussīsakapasse.And as they entered the house, she gave orders to her own men: “Stand on guard both in the front of the house and in the rear.” And when they had entered, the rich man’s son took his stand at his father’s feet and his wife beside his pillow.

Tasmiṃ khaṇe seṭṭhi uttānako nipanno hoti. Āyuttako pana tassa pāde parimajjanto “putto te, sāmi, āgato”ti āha. “Kuhiṃ so”ti?At that moment the rich man was lying on his back and the official was rubbing his feet. The latter said to him: “Master, your son has arrived.” – “Where is he?” – “Here he is,

“Esa pādamūle ṭhito”ti. Atha naṃ disvā āyakammikaṃ pakkosāpetvā, “mama gehe kittakaṃ dhana”nti pucchi.standing at your feet.” When the rich man saw his son, he sent for the receiver of his revenues and asked him: “How much wealth is there in my house?” – “Master,

“Sāmi, dhanasseva cattālīsakoṭiyo, upabhogaparibhogabhaṇḍānaṃ pana vanagāmakkhettadvipadacatuppadayānavāhanānañca ayañca ayañca paricchedo”ti vutte,of money alone there are four hundred millions; as for objects for employment and enjoyment, such as villages and fields and men and animals and wagons and carriages, such and such is the total.”

“ahaṃ ettakaṃ dhanaṃ mama puttassa ghosakassa na demī”ti vattukāmo “demī”ti āha.It was the rich man’s intention to say: “All of this wealth I do not give to my son Ghosaka.” But instead of this he said: “I do give.”

Taṃ sutvā seṭṭhidhītā “ayaṃ puna kathento aññaṃ kiñci katheyyā”ti cintetvā sokāturā viya kese vikiritvā rodamānā “kiṃ nāmetaṃ, tāta, vadetha,When the rich man’s daughter heard this, she thought to herself: “However, if this man should speak again, he might say something very different.” Accordingly, pretending to be overcome with grief, she disheveled her hair, burst into tears, and said: “Dear father,

idampi nāma vo vacanaṃ suṇoma, alakkhikā vatamhā”ti vatvā matthakena naṃ uramajjhe paharantī patitvā yathā puna vattuṃ na sakkoti,do you really mean this? In spite of these words of yours, which we hear, we are indeed unfortunate.” So saying, she fell on him, struck the middle of his breast with the crown of her head, and in order that he might not be able to speak again,

tathāssa uramajjhe matthakena ghaṃsentī ārodanaṃ dassesi. Seṭṭhi taṃkhaṇaññeva kālamakāsi.rubbed the middle of his breast with the crown of her head, displaying at the same time signs of profound grief. At that very moment the rich man died.

“Seṭṭhi mato”ti gantvā utenassa rañño ārocayiṃsu. Rājā tassa sarīrakiccaṃ kārāpetvā, “atthi panassa putto vā dhītā vā”ti pucchi. “Atthi,They went and informed King Udena of his death. The king had the funeral ceremonies performed over his body and asked: “Has he any son or daughter?” – “Your majesty, he has a son named Ghosaka;

deva, ghosako nāma tassa putto, sabbaṃ sāpateyyaṃ tassa niyyādetvāva mato, devā”ti.and, your majesty, he bestowed all his property on him before he died.” Some time afterwards, the king sent for the rich man’s son.

Rājā aparabhāge seṭṭhiputtaṃ pakkosāpesi. Tasmiñca divase devo vassi. Rājaṅgaṇe tattha tattha udakaṃ saṇṭhāti. Seṭṭhiputto “rājānaṃ passissāmī”ti pāyāsi.Now that day it rained, and there were pools of water here and there in the palace court. The rich man’s son set out to see the king. The king opened his window and watched him as he approached,

Rājā vātapānaṃ vivaritvā taṃ āgacchantaṃ olokento rājaṅgaṇe udakaṃ laṅghitvā āgacchantaṃ disvā āgantvā vanditvā ṭhitaṃ “tvaṃ ghosako nāma, tātā”ti pucchitvā “āma,noticing that as he crossed the palace court he leaped over the pools of water that stood in the court. When he reached the palace and worshipped the king and stood before him, the king asked him: “Your name is Ghosaka?” – “Yes, your majesty.”

devā”ti vutte “pitā me matoti mā soci, tava pettikaṃ seṭṭhiṭṭhānaṃ tuyhameva dassāmī”ti taṃ samassāsetvā “gaccha, tātā”ti uyyojesi. Rājā gacchantañca naṃ olokentova aṭṭhāsi.The king comforted him, saying: “Do not grieve at the thought that your father is dead. I will give you alone your father’s post as rich man.” Then he dismissed him, saying: “Now, dear Ghosaka, you may go,” and stood and watched him as he left the palace.

So āgamanakāle laṅghitaṃ udakaṃ gamanakāle otaritvā saṇikaṃ agamāsi. Atha naṃ rājā tatova pakkosāpetvā, “kiṃ nu kho, tāta,Now whereas Ghosaka leaped over the water in approaching the palace, he walked through it on his return. The king sent orders for him to return from where he was and asked him: “Dear Ghosaka,

tvaṃ mama santikaṃ āgacchanto udakaṃ laṅghitvā āgamma gacchanto otaritvā saṇikaṃ gacchasī”ti pucchi. “Āma, deva, ahaṃ tasmiṃ khaṇe kumārako,is it a fact that whereas, in coming to me, you leaped over the water, on your return you walk through it?” – “It is even so, your majesty. Then I was a boy and was fond of play,

kīḷanakālo nāma, so idāni pana me devena ṭhānantaraṃ paṭissutaṃ. Tasmā yathā pure acaritvā idāni sannisinnena hutvā carituṃ vaṭṭatī”ti. Taṃ sutvā rājā “dhitimāyaṃ puriso,but now I have been promised a post of honor by your majesty. Therefore I must now lay aside my former ways and deport myself with modesty and dignity.” On hearing this, the king thought to himself: “This is a wise man. I will give him the post immediately.”

idānevassa ṭhānantaraṃ dassāmī”ti pitarā bhuttaṃ bhogaṃ datvā sabbasatena seṭṭhiṭṭhānaṃ adāsi. So rathe ṭhatvā nagaraṃ padakkhiṇaṃ akāsi. Olokitolokitaṭṭhānaṃ kampati.Accordingly he gave him the wealth formerly possessed by his father and the post of rich man, together with all the hundred villages. Then Ghosaka mounted his chariot and drove clockwise round the city. Every place he looked at quaked and trembled.

Seṭṭhidhītā kāḷidāsiyā saddhiṃ mantayamānā nisinnā “amma kāḷi, puttassa te ettikā sampatti maṃ nissāya uppannā”ti āha.The rich man’s daughter sat talking with the slave-woman Kāḷī. “Mother Kāḷī,” said she, “it was through me that your son obtained all this worldly glory.” – “How is that,

“Kiṃ kāraṇā, ammā”ti? “Ayañhi attano maraṇapaṇṇaṃ dussante bandhitvā amhākaṃ gharaṃ āgato,my lady?” – “Why, this youth came to our house with his own death-warrant fastened to the hem of his garment. I tore up that letter and wrote another,

athassa mayā taṃ paṇṇaṃ phāletvā mayā saddhiṃ maṅgalakaraṇatthāya aññaṃ paṇṇaṃ likhitvā ettakaṃ kālaṃ tattha ārakkho kato”ti. “Amma, tvaṃ ettakaṃ passasi,ordering the celebration of a festival in honor of my marriage to him. In this way did I protect him all that time.” – “My lady, this is all you know about it. But as a matter of fact, from the time your husband was a little boy,

imaṃ pana seṭṭhi daharakālato paṭṭhāya māretukāmo māretuṃ nāsakkhi, kevalaṃ imaṃ nissāya bahuṃ dhanaṃ khīyī”ti. “Amma, atibhāriyaṃ vata seṭṭhinā kata”nti.the rich man constantly sought to kill him, and though his attempts were unsuccessful, a large sum of money was spent solely for the purpose of accomplishing his death.” – “Kāḷī, the rich man was indeed guilty of abominable crimes!”

Nagaraṃ padakkhiṇaṃ katvā gehaṃ pavisantaṃ pana naṃ disvā, “ayaṃ ettikā sampatti maṃ nissāya uppannā”ti hasitaṃ akāsi. Atha naṃ seṭṭhiputto disvā,Having performed his ceremonial circuit of the city, Ghosaka entered his house. Now when his wife saw him, she thought to herself: “It was through me that he obtained all this worldly glory,” and laughed.

“kiṃ kāraṇā hasī”ti pucchi. “Ekaṃ kāraṇaṃ nissāyā”ti. “Kathehi na”nti? “Sā na kathesi”. So “sace na kathessasi,The rich man’s son asked her: “Why do you laugh?” – “For a certain reason.” – “Tell me the reason.” She refused to do so. He drew his sword and said: “If you do not tell me,

dvidhā taṃ chindissāmī”ti tajjetvā asiṃ nikkaḍḍhi. Sā “ayaṃ ettikā sampatti tayā maṃ nissāya laddhāti cintetvā hasita”nti āha.I will cut you in twain.” Then she said: “I laughed to think that it was through me that you obtained all this worldly glory.” – “If what I possess was handed over to me by my father,

“Yadi mama pitarā attano santakaṃ mayhaṃ niyyāditaṃ, tvaṃ ettha kiṃ hosī”ti? So kira ettakaṃ kālaṃ kiñci na jānāti, tenassā vacanaṃ na saddahi.where do you come in?” We are told that during all that time Ghosaka knew nothing about the designs against his life, and that that was why he refused to believe what she said.

Athassa sā “tumhākaṃ pitarā maraṇapaṇṇaṃ datvā pesitā, tumhe mayā idañcidañca katvā rakkhitā”ti sabbaṃ kathesi.So she told him the whole story, saying: “When your father sent you forth bearing your own death-warrant, I did this and that and protected you.”

“Tvaṃ abhūtaṃ kathesī”ti asaddahanto “mātaraṃ kāḷiṃ pucchissāmī”ti cintetvā “evaṃ kira, ammā”ti.“What you say is not true,” replied Ghosaka, refusing to believe her. “I will ask Mother Kāḷī.” So he asked the slave-woman: “Kāḷī, is what she says true?” – “Yes, my lord.

“Āma, tāta, daharakālato paṭṭhāya taṃ māretukāmo māretuṃ asakkonto taṃ nissāya bahuṃ dhanaṃ khīyi,From the time you were a little boy your father sought constantly to kill you, and although his attempts were unsuccessful, a large sum of money was spent for the purpose of accomplishing your death.

sattasu ṭhānesu tvaṃ maraṇato mutto, idāni bhogagāmato āgamma sabbasatena saddhiṃ seṭṭhiṭṭhānaṃ patto”ti.On seven occasions you had a narrow escape from death. Now, coming from the village of which he was headman, you have obtained the post of rich man, together with all the hundred villages.”

So taṃ sutvā “bhāriyaṃ vata kammaṃ, evarūpā kho pana maraṇā muttassa mama pamādajīvitaṃ jīvituṃ ayuttaṃ,When Ghosaka heard this, he thought to himself: “How grave a matter this is! But since I have escaped from so terrible a death, I must no longer live the life of heedlessness.

appamatto bhavissāmī”ti cintetvā devasikaṃ sahassaṃ vissajjetvā addhikakapaṇādīnaṃ dānaṃ paṭṭhapesi. Mitto nāmassa kuṭumbiko dānabyāvaṭo ahosi. Ayaṃ ghosakaseṭṭhino uppatti.Henceforth, therefore, I will live the life of heedfulness.” Accordingly he established alms for the blind and the poor, and employing his friend the householder as steward of his alms, he dispensed a thousand coins daily.

Tasmiṃ pana kāle bhaddavatīnagare bhaddavatiyaseṭṭhi nāma ghosakaseṭṭhino adiṭṭhapubbasahāyako ahosi.Now at this time there lived in the city of Bhaddavatī a rich man named Bhaddavatiya, and he was a friend of the rich man Ghosaka,

Bhaddavatīnagarato āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhi bhaddavatiyaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi.although Ghosaka had never seen him. For the rich man Ghosaka heard, from traders who came from the city of Bhaddavatī, of the wealth and age of the rich man Bhaddavatiya, and desiring to be friends with him,

Bhaddavatiyaseṭṭhipi kosambito āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi.sent him a present. Likewise the rich man Bhaddavatiya heard, from traders who came from the city of Kosambī, of the wealth and age of the rich man Ghosaka, and desiring to be friends with him, sent him a present.

Evaṃ te aññamaññaṃ adiṭṭhapubbasahāyakā hutvā vasiṃsu.Thus, although neither had seen the other, they dwelt as friends.

Aparabhāge bhaddavatiyaseṭṭhino gehe ahivātarogo patito. Tasmiṃ patite paṭhamaṃ makkhikā maranti,After a time snake-wind disease broke out in the house of the rich man Bhaddavatiya. When this disease breaks out, the first to die are flies; afterwards,

tato anukkameneva kīṭā mūsikā kukkuṭā sūkarā gāvo dāsī dāsā sabbapacchā gharamānusakāpi maranti. Tesu ye bhittiṃ bhinditvā palāyanti,in regular order, insects, mice, domestic fowls, swine, cattle, slaves both female and male, and last of all the members of the household. Only those that break down the wall and flee, save their lives.

te jīvitaṃ labhanti, tadā pana seṭṭhi ca bhariyā ca dhītā cassa tathā palāyitvā ghosakaseṭṭhiṃ passituṃ patthentā kosambimaggaṃ paṭipajjiṃsu.Now at that time the rich man Bhaddavatiya and his wife and daughter fled in this manner, and intending to seek the rich man Ghosaka, set out on the road to Kosambī. While they were still on their way, their provisions for the journey gave out,

Te antarāmaggeyeva khīṇapātheyyā vātātapena ceva khuppipāsāhi ca kilantasarīrā kicchena kosambiṃ patvā udakaphāsukaṭṭhāne ṭhatvā nhatvā nagaradvāre ekaṃ sālaṃ pavisiṃsu.and their bodies became exhausted from exposure to wind and sun, and from hunger and thirst. Reaching Kosambī with difficulty, they bathed in a pool of water in a pleasant place and then entered a certain rest-house at the gate of the city.

Tato seṭṭhi bhariyaṃ āha – “bhadde, iminā nīhārena gacchantā vijātamātuyāpi amanāpā honti, sahāyako kira me addhikakapaṇādīnaṃ devasikaṃ sahassaṃ vissajjetvā dānaṃ dāpesi.Then the rich man said to his wife: “Wife, those who travel in this way are displeasing even to the mother who bore them. Now I have a friend who, they say, dispenses a thousand coins daily in alms to the blind, the poor, and other unfortunate persons.

Tattha dhītaraṃ pesetvā āhāraṃ āharāpetvā ekāhaṃ dvīhaṃ idheva sarīraṃ santappetvā sahāyakaṃ passissāmā”ti. Sā “sādhu, sāmī”ti. Te sālāyameva vasiṃsu.We will send our daughter there, have her bring us food, remain right here for a day or two and refresh our bodies, and then we will go and see my friend.” – “Very well, husband,” she replied, and they took up their residence right there in the rest-house.

Punadivase kāle ārocite kapaṇaddhikādīsu āhāratthāya gacchantesu mātāpitaro, “amma, gantvā amhākaṃ āhāraṃ āharā”ti dhītaraṃ pesayiṃsu.On the following day, when meal-time was announced and the blind, the poor, and other unfortunate persons went to obtain food, the mother and father sent forth their daughter,

Mahābhogakulassa dhītā vipattiyā acchinnalajjitāya alajjamānā pātiṃ gahetvā kapaṇajanena saddhiṃ āhāratthāya gantvā “kati paṭivīse gaṇhissasi,saying: “Daughter, go bring us food.” So the daughter of a wealthy house, pride overcome with misfortune, hid her shame, took a bowl,

ammā”ti puṭṭhā ca pana “tayo”ti āha. Athassā tayo paṭivīse adāsi. Tāya bhatte āhaṭe tayopi ekato bhuñjituṃ nisīdiṃsu.and went with poor folk to procure food. “How many portions will you have?” she was asked. “Three,” she replied. So they gave her three portions.

Atha mātādhītaro seṭṭhiṃ āhaṃsu – “sāmi, vipatti nāma mahākulānampi uppajjati, mā amhe oloketvā bhuñja, mā cintayī”ti.She carried the food back to her parents, and the three sat down to eat together. The mother and daughter said to the rich man: “Master, misfortune comes even to prominent families.

Iti naṃ nānappakārehi yācitvā bhojesuṃ. So bhuñjitvā āhāraṃ jīrāpetuṃ asakkonto aruṇe uggacchante kālamakāsi. Mātādhītaro nānappakārehi paridevitvā rodiṃsu.Eat without regarding us and do not worry.” After a good deal of urging, they prevailed upon him to eat. But after he had eaten, he was unable to digest his food, and when the sun rose, he died. The mother and daughter wept and wailed and lamented.

Kumārikā punadivase rodamānā āhāratthāya gantvā, “kati paṭivīse gaṇhissasī”ti vuttā,On the following day the young girl went the second time to procure food. “How many portions will you have?”

“dve”ti vatvā āhāraṃ āharitvā mātaraṃ yācitvā bhojesi. Sāpi tāya yāciyamānā bhuñjitvā āhāraṃ jīrāpetuṃ asakkontī taṃ divasameva kālamakāsi.– “Two.” She carried the food back to her mother, and after a good deal of urging, prevailed upon her to eat. The mother yielded to her pleading and consented to eat, but died on that very day.

Kumārikā ekikāva roditvā paridevitvā tāya dukkhuppattiyā ativiya sañjātachātakadukkhā punadivase yācakehi saddhiṃ rodantī āhāratthāya gantvā,The young girl, left alone to herself, wept and wailed and lamented over the misfortune that had come upon her. On the following day, suffering the pangs of hunger keenly, she went weeping in the company of beggars to procure food.

“kati paṭivīse gaṇhissasi, ammā”ti vuttā “eka”nti āha.“How many portions will you have, daughter?” – “One,” was her reply.

Mittakuṭumbiko taṃ tayo divase bhattaṃ gaṇhantiṃ sañjānāti, tena taṃ “apehi nassa, vasali, ajja tava kucchippamāṇaṃ aññāsī”ti āha.A householder named Mitta, remembering that she had received food for three days, said to her: “Perish, vile woman. Today, at last, you have come to know the capacity of your belly.”

Hirottappasampannā kuladhītā paccorasmiṃ sattipahāraṃ viya vaṇe khārodakasecanakaṃ viya ca patvā “kiṃ, sāmī”ti āha.This daughter of a respectable family, modest and timid, felt as though she had received a sword-thrust in her bosom, or as though salt water had been sprinkled on a sore.

“Tayā pure tayo koṭṭhāsā gahitā, hiyyo dve, ajja ekaṃ gaṇhāsi. Ajja te attano kucchippamāṇaṃ ñāta”nti. “Mā maṃ, sāmi,She immediately replied: “What do you mean, sir?” – “Day before yesterday you took three portions, yesterday two, today you take but one. Today, then, you know the capacity of your belly.”

‘attanova atthāya gaṇhī’ti maññitthā”ti. “Atha kasmā evaṃ gaṇhī”ti? “Pure tayo janā ahumha, sāmi, hiyyo dve, ajja ekikāva jātāmhī”ti. So “kena kāraṇenā”ti pucchitvā– “Sir, do not think that I took these for myself.” – “Why then did you take them?” – “Sir, the day before yesterday we were three, yesterday we were two, today I am left alone.” – “How is that?” he enquired.

ādito paṭṭhāya tāya kathitaṃ sabbaṃ pavattiṃ sutvā assūni sandhāretuṃ asakkonto sañjātabalavadomanasso hutvā, “amma, evaṃ sante mā cintayi,She then told him the whole story from the beginning. As he listened to her story, he was unable to control his tears, but was overcome by the power of the grief that arose within him. Finally he said to her: “My dear girl, if this is the case,

tvaṃ bhaddavatiyaseṭṭhino dhītā ajjakālato paṭṭhāya mama dhītāyeva nāmā”ti vatvā sīse cumbitvā gharaṃ netvā attano jeṭṭhadhītuṭṭhāne ṭhapesi.do not worry. Hitherto you have been the daughter of the rich man Bhaddavatiya, but from this day forth you shall be my very own daughter.” And he kissed her on the head, conducted her to his own house, and adopted her as his own oldest daughter.

Sā dānagge uccāsaddaṃ mahāsaddaṃ sutvā, “tāta, kasmā etaṃ janaṃ nissaddaṃ katvā dānaṃ na dethā”ti āha.One day she heard loud and piercing screams in the refectory, whereupon she said to her foster-father: “Father, why do you not keep these people quiet when you dispense alms?”

“Na sakkā kātuṃ, ammā”ti. “Sakkā, tātā”ti. “Kathaṃ sakkā, ammā”ti?– “It is impossible to do it, dear daughter.” – “Father, it is quite possible.” – “How would you do it, dear daughter?” – “Father,

“Tāta dānaggaṃ parikkhipitvā ekekasseva pavesanappamāṇena dve dvārāni yojetvā, ‘ekena dvārena pavisitvā ekena nikkhamathā’ti vadetha,put a fence around the refectory and hang two gates through which the people may pass in and out, allowing only sufficient space for one person to pass through at a time. Then direct the people to pass in through one gate and out through the other.

evaṃ nissaddā hutvāva gaṇhissantī”ti. So taṃ sutvā, “bhaddakova, amma, upāyo”ti tathā kāresi.If you do this, they will receive their alms peaceably and quietly.” When the householder had heard her plan he remarked: “A happy device, dear daughter,” and did as she suggested.

Sāpi pubbe sāmā nāma. Vatiyā pana kāritattā sāmāvatī nāma jātā. Tato paṭṭhāya dānagge kolāhalaṃ pacchindī.Now up to that time her name had been Sāmā, but through her construction of a fence (vati) she received the name Sāmāvatī. From that time on there was no more tumult in the refectory.

Ghosakaseṭṭhi pubbe taṃ saddaṃ suṇanto “mayhaṃ dānagge saddo”ti tussati.Now the rich man Ghosaka had long been accustomed to hear this noise in the refectory and rather liked to hear it;

Dvīhatīhaṃ pana saddaṃ asuṇanto mittakuṭumbikaṃ attano upaṭṭhānaṃ āgataṃ pucchi – “diyyati kapaṇaddhikādīnaṃ dāna”nti? “Āma, sāmī”ti.for it always made him think: “That is the noise in my refectory.” But after hearing no noise at all for two or three days, he asked the householder Mitta, who came one day to wait upon him: “Are alms being given to the blind,

“Atha kiṃ dvīhatīhaṃ saddo na suyyatī”ti? “Yathā nissaddā hutvā gaṇhanti, tathā me upāyo kato”ti. “Atha pubbeva kasmā nākāsī”ti? “Ajānanatāya,the poor, and other unfortunate persons?” – “Yes, sir.” – “How then does it happen that for two or three days past I have not heard a sound?” – “I have arranged matters so that the people now receive alms without making any noise.”

sāmī”ti. “Idāni kathaṃ te ñāto”ti? “Dhītarā me akkhāto, sāmī”ti. Mayhaṃ aviditā “tava dhītā nāma atthī”ti.– “Why didn’t you do so before?” – “I didn’t know how, sir.” – “How did you happen to find a way just now?” – “My daughter told me how to do it, sir.” – “Have you a daughter whom I have never seen?”

So ahivātaroguppattito paṭṭhāya sabbaṃ bhaddavatiyaseṭṭhino pavattiṃ ācikkhitvā tassā attano jeṭṭhadhītuṭṭhāne ṭhapitabhāvaṃ ārocesi.Then the householder told him the whole story of the rich man Bhaddavatiya, beginning with the outbreak of the snake-wind disease and ending with his adoption of the young girl as his own oldest daughter.

Atha naṃ seṭṭhi “evaṃ sante mama kasmā na kathesi, mama sahāyakassa dhītā mama dhītā nāmā”ti taṃ pakkosāpetvā pucchi – “amma, seṭṭhino dhītāsī”ti? “Āma, tātā”ti.Then said the rich man to him: “If this is the case, why did you not tell me? My friend’s daughter is my own daughter.” So he sent for her and asked her: “Dear girl, are you the daughter of the rich man?”

“Tena hi mā cintayi, tvaṃ mama dhītāsī”ti taṃ sīse cumbitvā parivāratthāya tassā pañca itthisatāni datvā taṃ attano jeṭṭhadhītuṭṭhāne ṭhapesi.– “Yes, sir, I am.” – “Well then, do not worry; you are my own daughter.” Then he kissed her on the head, gave her five hundred women for her retinue, and adopted her as his own oldest daughter.

Athekadivasaṃ tasmiṃ nagare nakkhattaṃ saṅghuṭṭhaṃ hoti. Tasmiṃ pana nakkhatte bahi anikkhamanakā kuladhītaropi attano parivārena saddhiṃ padasāva nadiṃ gantvā nhāyanti.One day a festival was proclaimed in this city. Now at this festival daughters of respectable families, who do not ordinarily go out, go on foot with their own retinue and bathe in the river.

Tasmā taṃ divasaṃ sāmāvatīpi pañcahi itthisatehi parivāritā rājaṅgaṇeneva nhāyituṃ agamāsi.Accordingly on that day Sāmāvatī also, accompanied by her five hundred women, went right through the palace court to bathe in the river.

Uteno sīhapañjare ṭhito taṃ disvā “kassimā nāṭakitthiyo”ti pucchi. “Na kassaci nāṭakitthiyo, devā”ti. “Atha kassa dhītaro”ti? “Ghosakaseṭṭhino dhītā deva,King Udena stood at his window and saw her. “Whose are those dancing girls?” he enquired. “Nobody’s dancing girls, your majesty.” – “Then whose daughters are they?” – “Your majesty, that is the daughter of the rich man Ghosaka,

sāmāvatī nāmesā”ti. So disvāva uppannasineho seṭṭhino sāsanaṃ pāhesi – “dhītaraṃ kira me pesetū”ti. “Na pesemi, devā”ti.and her name is Sāmāvatī.” Now the king fell in love with the girl the moment he saw her, and immediately sent word to the rich man Ghosaka: “Send me the maiden they say is your daughter.” – “I will not send her,

“Mā kira evaṃ karotu, pesetuyevā”ti. “Mayaṃ gahapatikā nāma kumārikānaṃ pothetvā viheṭhetvā kaḍḍhanabhayena na dema,your majesty.” – “Do not act thus. Do as I ask and send her.” – “Your majesty, we householders do not give young girls, for fear they may be beaten and maltreated and dragged away.”

devā”ti. Rājā kujjhitvā gehaṃ lañchāpetvā seṭṭhiñca bhariyañca hatthe gahetvā bahi kārāpesi.Angered by the rich man’s reply, the king caused the rich man’s house to be sealed and the rich man and his wife to be seized and turned out of doors.

Sāmāvatī, nhāyitvā āgantvā gehaṃ pavisituṃ okāsaṃ alabhantī, “kiṃ etaṃ, tātā”ti pucchi.When Sāmāvatī returned after her bath and found no way of entering the house, she asked: “What does this mean, dear father?” – “Dear daughter,

“Amma, rājā tava kāraṇā pahiṇi. Atha ‘na mayaṃ dassāmā’ti vutte gharaṃ lañchāpetvā amhe bahi kārāpesī”ti. “Tāta,the king sent for you; and when we refused to give you to him, he caused the house to be sealed and caused us to be turned out of doors.” – “Dear father, you made a great mistake.

bhāriyaṃ vo kammaṃ kataṃ, raññā nāma pahite ‘na, demā’ti avatvā ‘sace me dhītaraṃ saparivāraṃ gaṇhatha,When one who is a king commands, you should not say: ‘We do not give.’ You should rather say: ‘If you will take our daughter with her retinue, we will give her to you.’”

demā’ti vattabbaṃ bhaveyya, tātā”ti. “Sādhu, amma, tava ruciyā sati evaṃ karissāmī”ti rañño tathā sāsanaṃ pāhesi.– “Very well, dear daughter. If that is your desire, I will do as you say.” Accordingly Ghosaka sent a message to that effect to the king, and the king accepted his offer,

Rājā “sādhū”ti sampaṭicchitvā taṃ saparivāraṃ ānetvā abhisiñcitvā aggamahesiṭṭhāne ṭhapesi. Sesā tassāyeva parivāritthiyo ahesuṃ. Ayaṃ sāmāvatiyā uppatti.saying: “Very well.” Then the king conducted Sāmāvatī with her retinue to the royal palace, conferred the ceremonial sprinkling on her, and elevated her to the dignity of chief consort. The other women became her ladies-in-waiting.

Utenassa pana aparāpi vāsuladattā nāma devī ahosi caṇḍapajjotassa dhītā. Ujjeniyañhi caṇḍapajjoto nāma rājā ahosi.Yet another of Udena’s queen-consorts was Vāsuladattā, daughter of Caṇḍa Pajjota (Fierce Splendor), king of Ujjeni. One day, as Caṇḍa Pajjota was returning from his pleasure-garden,

So ekadivasaṃ uyyānato āgacchanto attano sampattiṃ oloketvā, “atthi nu kho aññassapi kassaci evarūpā sampattī”ti vatvā taṃ sutvā manussehi “kiṃ sampatti nāmesā,he surveyed his own splendor and asked: “Is there anyone else possessed of splendor like mine?” – “Splendor such as it is, King Udena of Kosambī possesses exceeding great splendor.”

kosambiyaṃ utenassa rañño atimahatī sampatī”ti vutte rājā āha – “tena hi gaṇhissāma na”nti? “Na sakkā so gahetu”nti. “Kiñci katvā gaṇhissāmayevā”ti?– “Very well, let us take him captive.” – “It is impossible to capture him.” – “By employing some means or other, let us capture him all the same.” – “It is impossible, your majesty.”

“Na sakkā devā”ti. “Kiṃ kāraṇā”ti? “So hatthikantaṃ nāma sippaṃ jānāti, mantaṃ parivattetvā hatthikantavīṇaṃ vādento nāge palāpetipi gaṇhātipi.– “Why?” – “He understands the art of charming elephants. By reciting spells and playing his elephant-charming lute, he either drives elephants away or captures them at his pleasure.

Hatthivāhanasampanno tena sadiso nāma natthī”ti. “Na sakkā mayā so gahetu”nti. “Sace te, deva, ekantena ayaṃ nicchayo, tena hi dāruhatthiṃ kāretvā tassāsannaṭṭhānaṃ pesehi.No one possesses so many riding-elephants as he.” – “I suppose it is impossible for me to capture him.” – “If you are bent on doing it, have a wooden elephant made and turned loose near him. Let him hear of a good mount,

So hatthivāhanaṃ vā assavāhanaṃ vā sutvā dūrampi gacchati. Tattha naṃ āgataṃ gahetuṃ sakkā bhavissatī”ti.be it elephant or horse, and he will go a long way for it. When he is close by, you can capture him.” – “A stratagem indeed!” exclaimed the king.

Rājā “attheso upāyo”ti dārumayaṃ yantahatthiṃ kārāpetvā bahi pilotikāhi veṭhetvā katacittakammaṃ katvā tassa vijite āsannaṭṭhāne ekasmiṃ saratīre vissajjāpesi.So the king had a mechanical elephant made of wood, wrapped about with strips of cloth and deftly painted, and turned it loose on the bank of a certain lake near the country of his enemy.

Hatthino antokucchiyaṃ saṭṭhi purisā aparāparaṃ caṅkamanti, hatthilaṇḍaṃ āharitvā tattha tattha chaḍḍesuṃ. Eko vanacarako hatthiṃ disvā,Within the belly of the elephant sixty men walked back and forth; every now and then they loaded their shovels with elephant dung and dumped it out. A certain woodman saw the elephant,

“amhākaṃ rañño anucchaviko”ti cintetvā, gantvā rañño ārocesi – “deva, mayā sabbaseto kelāsakūṭapaṭibhāgo tumhākaññeva anucchaviko varavāraṇo diṭṭho”ti.and thinking to himself: “Just the thing for our king!” went and told the king: “Your majesty, I saw a noble elephant, pure white even as the peak of Kelasa, just the sort of elephant your majesty would like.”

Uteno tameva maggadesakaṃ katvā hatthiṃ abhiruyha saparivāro nikkhami.Udena mounted his elephant and set out, taking the woodman along as a guide and accompanied by his retinue.

Tassa āgamanaṃ ñatvā carapurisā gantvā caṇḍapajjotassa ārocesuṃ. So āgantvā majjhe tucchaṃ katvā ubhosu passesu balakāyaṃ payojesi.His approach was observed by spies, who went and informed Caṇḍa Pajjota. The latter straightaway dispatched armies on both flanks of his enemy, allowing the space between them to remain open.

Uteno tassāgamanaṃ ajānanto hatthiṃ anubandhi. Anto ṭhitamanussā vegena palāpesuṃ.Udena, unaware of his enemy’s approach, continued to pursue the elephant. He recited his spell and played his lute, but all to no purpose.

Kaṭṭhahatthī rañño mantaṃ parivattetvā vīṇaṃ vādentassa tantisaddaṃ asuṇanto viya palāyatiyeva. Rājā hatthināgaṃ pāpuṇituṃ asakkonto assaṃ āruyha anubandhi.The wooden elephant, driven with great speed by the men concealed within its belly, made as if it failed to hear the charm and continued its flight. The king, unable to overtake the elephant, mounted his horse. On and on sped the horse,

Tasmiṃ vegena anubandhante balakāyo ohīyi. Rājā ekakova ahosi. Atha naṃ ubhosu passesu payuttā caṇḍapajjotassa purisā gaṇhitvā attano rañño adaṃsu.galloping so rapidly that by degrees the army of the king was left far behind and the king was quite alone. Then Caṇḍa Pajjota’s men, who were posted on both flanks, captured Udena and turned him over to their king.

Athassa balakāyo amittavasaṃ gatabhāvaṃ ñatvā bahinagareva khandhāvāraṃ nivesetvā acchi.Udena’s army, perceiving that their leader had fallen into the hands of the enemy, built a stockade just outside of Ujjenī and remained there.

Caṇḍapajjotopi utenaṃ jīvaggāhameva gāhāpetvā ekasmiṃ coragehe pakkhipitvā dvāraṃ pidahāpetvā tayo divase jayapānaṃ pivi. Uteno tatiyadivase ārakkhake pucchi – “kahaṃ vo, tāta, rājā”ti?Caṇḍa Pajjota, having thus captured Udena alive, clapped him into prison behind closed doors and celebrated for three days. On the third day Udena asked his keepers: “Friends, where’s your king?” – “Carousing, for,

“‘Paccāmitto me gahito’ti jayapānaṃ pivatī”ti. “Kā nāmesā mātugāmassa viya tumhākaṃ rañño kiriyā, nanu paṭirājūnaṃ gahetvā vissajjetuṃ vā māretuṃ vā vaṭṭati,says he: ‘I’ve landed my enemy.’” – “What does your king mean by acting like a woman? He has captured a royal adversary and surely he ought either to release him or to kill him.

amhe dukkhaṃ nisīdāpetvā jayapānaṃ kira pivatī”ti. Te gantvā tamatthaṃ rañño ārocesuṃ. So āgantvā “saccaṃ kira tvaṃ evaṃ vadasī”ti pucchi. “Āma,He has brought humiliation upon us and is ‘carousing’– indeed!” The keepers went and reported the incident to the king. The king came and asked: “Is it true that you said thus and thus?”

mahārājā”ti. “Sādhu taṃ vissajjessāmi, evarūpo kira te manto atthi, taṃ mayhaṃ dassasī”ti. “Sādhu dassāmi, gahaṇasamaye maṃ vanditvā taṃ gaṇhāhi. Kiṃ pana tvaṃ vandissasī”ti?– “Yes, your majesty.” – “Very well, I will release you. They say you have such and such a charm; will you give it to me?” – “Certainly I will give it to you; but when you receive it, will you pay me homage?”

“Kyāhaṃ taṃ vandissāmi, na vandissāmī”ti? “Ahampi te na dassāmī”ti. “Evaṃ sante rājāṇaṃ te karissāmī”ti. “Karohi, sarīrassa me issaro, na pana cittassā”ti.– “I pay you homage? I’ll not pay you homage.” – “Then I’ll not give it to you.” – “In that case I will have you executed.” – “Do so; you are lord of my body, not of my mind.”

Rājā tassa sūragajjitaṃ sutvā, “kathaṃ nu kho imaṃ mantaṃ gaṇhissāmī”ti cintetvā, “imaṃ mantaṃ aññaṃ jānāpetuṃ na sakkā,When the king heard Udena’s defiant answer, he thought to himself: “How in the world can I get the charm? I have it. I’ll have my daughter learn it from him,

mama dhītaraṃ etassa santike uggaṇhāpetvā ahaṃ tassā santike gaṇhissāmī”ti. Atha naṃ āha – “aññassa vanditvā gaṇhantassa dassasī”ti. “Āma, mahārājā”ti.and then I’ll learn it from her. It would never do to let anyone else learn a charm like this.” So he said to Udena: “Will you divulge the charm to another, if the other will pay you homage?” – “Yes,

“Tena hi amhākaṃ ghare ekā khujjā atthi tassā antosāṇiyaṃ vanditvā nisinnāya tvaṃ bahisāṇiyaṃ ṭhitova mantaṃ vācehī”ti. “Sādhu, mahārāja, khujjā vā hotu pīṭhasappi vā, vandantiyā dassāmī”ti.your majesty.” – “Well then, we have in our house a hunchbacked woman. She will sit behind a curtain; you remain outside and have her repeat the charm.” – “Be she hunchback or cripple, I will teach her the charm, provided she will pay me homage.”

Tato rājā gantvā dhītaraṃ vāsuladattaṃ āha – “amma, eko saṅkhakuṭṭhī anagghamantaṃ jānāti, taṃ aññaṃ jānāpetuṃ na sakkā.Then the king went to his daughter Vāsuladattā and said: “Dear daughter, there is a certain leper who knows a priceless charm. You sit behind a curtain,

Tvaṃ antosāṇiyaṃ nisīditvā taṃ vanditvā mantaṃ gaṇha, so bahisāṇiyaṃ ṭhatvā tuyhaṃ vācessati. Tava santikā ahaṃ taṃ gaṇhissāmī”ti.and he will remain outside and repeat it to you. You get it from him, for it would never do to let anyone else learn it, and then I will get it from you.” After this sort,

Evaṃ so tesaṃ aññamaññaṃ santhavakaraṇabhayena dhītaraṃ khujjaṃ, itaraṃ saṅkhakuṭṭhiṃ katvā kathesi. So tassā antosāṇiyaṃ vanditvā nisinnāya bahi ṭhito mantaṃ vācesi.for fear of their making love, did Caṇḍa Pajjota feign that his daughter was a hunchback and Udena a leper. So Vāsuladattā seated herself behind a curtain, and Udena remained outside and caused her to repeat the charm.

Atha naṃ ekadivasaṃ punappunaṃ vuccamānampi mantapadaṃ vattuṃ asakkontiṃ “are khujje atibahaloṭṭhakapolaṃ te mukhaṃ, evaṃ nāma vadehī”ti āha.One day Udena repeated the words of the charm over and over again to Vāsuladattā, but the latter was unable to reproduce it correctly. Thereupon Udena cried out: “Dunce of a hunchback,

“Sā kujjhitvā are duṭṭhasaṅkhakuṭṭhi kiṃ vadesi, kiṃ mādisā khujjā nāma hotī”ti? Sāṇikaṇṇaṃ ukkhipitvā “kāsi tva”nti vutte,your lips are too thick and your cheeks too pudgy! I’ve a mind to beat your face in! Say it this way!” Vāsuladattā replied in anger: “Villain of a leper, what do you mean by those words?

“rañño dhītā vāsuladattā nāmāha”nti āha. “Pitā te taṃ mayhaṃ kathento ‘khujjā’ti kathesī”ti. “Mayhampi kathento taṃ saṅkhakuṭṭhiṃ katvā kathesī”ti.Do you call such as I hunchback’?” Udena lifted the fringe of the curtain and asked: “Who are you?” Said the maiden: “I am Vāsuladattā, daughter of the king.” – “When your father spoke to me,

Te ubhopi “tena hi amhākaṃ santhavakaraṇabhayena kathitaṃ bhavissatī”ti antosāṇiyaññeva santhavaṃ kariṃsu.he described you as a hunchback.” – “When he spoke to me, he made you out to be a leper.” Both said: “He must have said it for fear of our making love.” Then and there within the curtain they made love,

Tato paṭṭhāya mantaggahaṇaṃ vā sippaggahaṇaṃ vā natthi. Rājāpi dhītaraṃ niccaṃ pucchati – “sippaṃ gaṇhasi, ammā”ti? “Gaṇhāmi, tātā”ti.and from that time on there was no learning charms or getting lessons. The king regularly asked his daughter: “Daughter, are you learning your lessons?” – “Yes, father.”

Atha naṃ ekadivasaṃ uteno āha – “bhadde, sāmikena kattabbaṃ nāma neva mātāpitaro na bhātubhaginiyo kātuṃ sakkonti, sace mayhaṃ jīvitaṃ dassasi,Now one day Udena said to Vāsuladattā: “My dear, a husband can do that which neither father nor mother nor brothers nor sisters can do. If you will save my life,

pañca te itthisatāni parivāraṃ datvā aggamahesiṭṭhānaṃ dassāmī”ti. “Sace imasmiṃ vacane patiṭṭhātuṃ sakkhissatha, dassāmi vo jīvita”nti. “Sakkhissāmi, bhadde”ti. Sā “sādhu, sāmī”tiI will give you a retinue of five hundred women and make you my chief consort.” – “If you will carry out your promise without fail, I will save your life.” – “My dear, I will do so without fail.” – “Very well, husband.”

pitu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ so pucchi – “amma, niṭṭhitaṃ sippa”nti? “Na tāva niṭṭhitaṃ, tāta,So she went to her father, saluted him, and stood respectfully on one side. Her father asked her: “Daughter, is your task completed?” – “Not quite completed, father.”

sippa”nti. Atha naṃ so pucchi – “kiṃ, ammā”ti? “Amhākaṃ ekaṃ dvārañca ekaṃ vāhanañca laddhuṃ vaṭṭati, tātā”ti. “Idaṃ kiṃ, ammā”ti? “Tāta,– “What do you require, daughter?” – “We must have at our disposal a door and a mount, father.” – “Why this request?” – “Father, this is what my teacher says: ‘In order to work the charm,

rattiṃ kira tārakasaññāya mantassa upacāratthāya ekaṃ osadhaṃ gahetabbaṃ atthi. Tasmā amhākaṃ velāya vā avelāya vā nikkhamanakāle ekaṃ dvārañceva ekaṃ vāhanañca laddhuṃ vaṭṭatī”ti.a certain medicinal herb is necessary, and this must be obtained at night at a time indicated by the stars.’ Therefore whenever we are obliged to go out, whether it be early or late, we must have a door and a mount at our disposal.”

Rājā “sādhū”ti sampaṭicchi. Te attano abhirucitaṃ ekaṃ dvāraṃ hatthagataṃ kariṃsu.– “Very well,” said the king, giving his consent. They secured permission to use a certain door at any time they pleased.

Rañño pana pañca vāhanāni ahesuṃ. Bhaddavatī nāma kareṇukā ekadivasaṃ paññāsa yojanāni gacchati, kāko nāma dāso saṭṭhi yojanāni gacchati,Now the king was possessed of the five conveyances: a female elephant named Bhaddavatī, which could travel fifty leagues a day; a slave named Kāka, who could travel sixty leagues a day; two mares,

celakaṭṭhi ca muñcakesī cāti dve assā yojanasataṃ gacchanti, nāḷāgiri hatthī vīsati yojanasatanti.Celakaṇṭhī and Muñjakesī, which could travel a hundred leagues a day; and an elephant named Nālāgiri, which could travel 2,000 leagues a day.

So kira rājā anuppanne buddhe ekassa issarassa upaṭṭhāko ahosi.It seems that before the appearance in the world of the present Buddha, the king had been the servitor of a certain ruler.

Athekadivasaṃ issare bahinagaraṃ gantvā nhatvā āgacchante eko paccekabuddho nagaraṃ piṇḍāya pavisitvā sakalanagaravāsīnaṃ mārena āvaṭṭitattā ekaṃ bhikkhāmpi alabhitvā yathādhotena pattena nikkhami. Atha naṃ nagaradvāraṃ pattakāle māro aññātakavesena upasaṅkamitvā,Now one day as this ruler was returning from his bath outside of the city, a certain Paccekabuddha who had entered the city to receive alms came out with his bowl clean as it had been washed, having received not a single morsel of food by reason of the wicked influence of Māra over all the residents of the city. Indeed when the Paccekabuddha reached the gate of the city,

“api, bhante, vo kiñci laddha”nti pucchi. “Kiṃ pana me tvaṃ alabhanākāraṃ karī”ti? “Tena hi nivattitvā puna pavisatha, idāni na karissāmī”ti. “Nāhaṃ puna nivattissāmī”ti.Māra approached him in disguise and asked him: “Venerable Sir, did you receive anything?” – “But have you made it possible for me to receive anything?” – “Well then, turn back and go in again. Now I will make it possible for you to receive alms.”

Sace hi nivatteyya, puna so sakalanagaravāsīnaṃ sarīre adhimuñcitvā pāṇiṃ paharitvā hasanakeḷiṃ kareyya. Paccekabuddhe anivattitvā gate māro tattheva antaradhāyi.– “I will not go back again.” Had the Paccekabuddha returned, Māra would once more have taken possession of the bodies of all the residents of the city and would have subjected him to the embarrassment of hand-clapping and rude laughter.

Atha so issaro yathādhoteneva pattena āgacchantaṃ paccekabuddhaṃ disvā vanditvā, “api, bhante, kiñci laddha”nti pucchi. “Caritvā nikkhantamhāvuso”ti. So cintesi – “ayyo,Now when this ruler saw the Paccekabuddha returning with his bowl clean as it had been washed, he asked him: “Venerable Sir, did you receive anything?” – “I have gone my rounds and am coming out,

mayā pucchitaṃ akathetvā aññaṃ vadati, na kiñci laddhaṃ bhavissatī”ti. Athassa pattaṃ olokento tucchaṃ disvā gehe bhattassa niṭṭhitāniṭṭhitabhāvaṃ ajānanatāya sūro hutvā pattaṃ gahetuṃ avisahanto “thokaṃ, bhante,brother.” The ruler thought to himself: “His reverence does not answer the question I asked him, but tells me something I did not ask about. It must be that he failed to receive anything.” The ruler looked at his bowl and saw that it was empty.

adhivāsethā”ti vatvā vegena gharaṃ gantvā “amhākaṃ bhattaṃ niṭṭhita”nti pucchitvā, “niṭṭhita”nti vutte taṃ upaṭṭhākaṃ āha – “tāta,Not knowing whether the food in his house was ready or not, and therefore, brave though he was, not daring to take his bowl, he said: “Wait a moment,

añño tayā sampannavegataro nāma natthi, sīghena javena bhadantaṃ patvā ‘pattaṃ me, bhante, dethā’ti vatvā pattaṃ gahetvā vegena ehī”ti.venerable Sir.” So saying, he went home quickly and asked: “Is our food ready?” Receiving the answer that it was ready, he said to his servitor: “Friend,

So ekavacaneneva pakkhanditvā pattaṃ gahetvā āhari. Issaropi attano bhojanassa pattaṃ pūretvā “imaṃ sīghaṃ gantvā ayyassa sampādehi, ahaṃ te ito pattiṃ dammī”ti āha.there is no one possessed of greater speed than you. Make the greatest possible speed, and when you reach the noble one, say to him: ‘Give me your bowl,’ and then take his bowl and return to me.”

Sopi taṃ gahetvā javena gantvā paccekabuddhassa pattaṃ datvā pañcapatiṭṭhitena vanditvā, “bhante,At the mere word of his master the servitor set out, obtained the bowl, and brought it back. The ruler filled the bowl with his own food and said: “Convey this to his reverence with all speed.

‘velā upakaṭṭhā’ti ahaṃ atisīghena javena āgato ca gato ca,I make over to you the merit of this action.” The servitor went quickly, gave the bowl to the Paccekabuddha,

etassa me javassa phalena yojanānaṃ paṇṇāsasaṭṭhisatavīsasatagamanasamatthāni pañca vāhanāni nibbattantu,saluted him with the five limbs, and said to him: “Venerable Sir, the time is short. I went and returned with the greatest possible speed. As the fruit of this speed,

āgacchantassa ca me gacchantassa ca sarīraṃ sūriyatejena tatthaṃ,may I obtain the five conveyances able to travel fifty, sixty, a hundred, and two thousand leagues a day respectively. As I returned and went, my body was heated by the rays of the sun.

tassa me phalena nibbattanibbattaṭṭhāne āṇā sūriyatejasadisā hotu, imasmiṃ me piṇḍapāte sāminā patti dinnā,As the fruit of this, in the various places where I shall be reborn, may I possess authority equal to the power of the rays of the sun. My master has made over to me the merit of this alms.

tassā me nissandena tumhehi diṭṭhadhammassa bhāgī homī”ti āha. Paccekabuddho “evaṃ hotū”ti vatvā –In consequence of this may I be a partaker of the Dhamma you have seen.” The Paccekabuddha said: “So be it,” and returned thanks in the following verses:

“Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu; Sabbe pūrentu saṅkappā, cando pannaraso yathā. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1. 192);May you succeed in all that you desire and wish for; may all your intentions be fulfilled, like the moon on the fifteenth day.

“Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu; Sabbe pūrentu saṅkappā, maṇijotiraso yathā”ti. –May you succeed quickly in what you desire and wish for; may all your intentions be fulfilled, like a wish-fulfilling gem.

Anumodanaṃ akāsi. Paccekabuddhānaṃ kira idhāva dve gāthā anumodanagāthā nāma honti. Tattha jotirasoti sabbakāmadadaṃ maṇiratanaṃ vuccati. Idaṃ tassa pubbacaritaṃ. So etarahi caṇḍapajjoto ahosi. Tassa ca kammassa nissandena imāni pañca vāhanāni nibbattiṃsu.This was the king’s deed in a previous state of existence. He was now Caṇḍa Pajjota, and in consequence of this deed he came to possess these five conveyances.

Athekadivasaṃ rājā uyyānakīḷāya nikkhami. Uteno “ajja palāyitabba”nti mahantāmahante cammapasibbake hiraññasuvaṇṇassa pūretvā kareṇukāpiṭṭhe ṭhapetvā vāsuladattaṃ ādāya palāyi.Now one day the king went out to amuse himself in the garden. “Now’s the time to flee,” thought Udena. So he filled several big leather sacks with gold and silver coins, placed the sacks on the back of the female elephant, assisted Vāsuladattā to mount,

Antepurapālakā palāyantaṃ taṃ disvā gantvā rañño ārocesuṃ. Rājā “sīghaṃ gacchathā”ti balaṃ pahiṇi. Uteno balassa pakkhandabhāvaṃ ñatvā kahāpaṇapasibbakaṃ mocetvā pātesi,and away they went. The harem guards saw what was happening and went and told the king. The king sent out a force in pursuit. “Go quickly,” he said. When Udena perceived that a force had set out in pursuit,

manussā kahāpaṇe uccinitvā puna pakkhandiṃsu. Itaro suvaṇṇapasibbakaṃ mocetvā pātetvā nesaṃ suvaṇṇalobhena papañcentānaññeva bahi nivuṭṭhaṃ attano khandhāvāraṃ pāpuṇi.he opened a sack of coins and scattered them along the way. His pursuers stopped to pick up the coins and then hurried along. Then he opened a sack of gold and scattered it along the way. While his pursuers delayed because of their greed for gold,

Atha naṃ āgacchantaṃ disvāva attano balakāyo parivāretvā nagaraṃ pavesesi. So patvāva vāsuladattaṃ abhisiñcitvā aggamahesiṭṭhāne ṭhapesīti. Ayaṃ vāsuladattāya uppatti.Udena reached his own stockade built without the city. When his men saw him coming, they surrounded him, and escorted him back to Kosambī. When he arrived there, he sprinkled Vāsuladattā and raised her to the rank of chief consort.

Aparā pana māgaṇḍiyā nāma rañño santikā aggamahesiṭṭhānaṃ labhi. Sā kira kururaṭṭhe māgaṇḍiyabrāhmaṇassa dhītā.Still another maiden who gained the dignity of chief consort of the king was Māgandiyā. She, we are told, was the daughter of the Brahmin Māgandiya, who lived in the Kuru country,

Mātāpissā māgaṇḍiyāyeva nāmaṃ. Cūḷapitāpissā māgaṇḍiyova, sā abhirūpā ahosi devaccharapaṭibhāgā.her mother also bore the name Māgandiyā and her father’s younger brother likewise bore the name Māgandiya. She was as beautiful as an Accharā.

Pitā panassā anucchavikaṃ sāmikaṃ alabhanto mahantehi mahantehi kulehi yācitopi “na mayhaṃ dhītu tumhe anucchavikā”ti tajjetvā uyyojesi.Now her father was unable to find a husband who was worthy of her; and although scions of all the great families in the country asked for her hand, her father sent them all away, reviling them and saying: “You are not worthy of my daughter.”

Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento māgaṇḍiyabrāhmaṇassa sapajāpatikassa anāgāmiphalūpanissayaṃ disvā attano pattacīvaramādāya tassa bahinigame aggiparicaraṇaṭṭhānaṃ agamāsi.Now one day, as the Teacher surveyed the world at early dawn, he perceived that the Brahmin Māgandiya and his wife possessed the supporting conditions for the attainment of the fruition of Non-returning. Therefore, taking his own bowl and robe,

So tathāgatassa rūpasobhaggappattaṃ attabhāvaṃ oloketvā, “imasmiṃ loke iminā purisena sadiso añño puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko,he went to a place just outside of a certain market-town, where the Brahmin was tending the sacred fire. The Brahmin surveyed the person of the Realised One, beholding in him the perfection of physical beauty,

imassa posāpanatthāya dhītaraṃ dassāmī”ti cintetvā, “samaṇa, ekā me dhītā atthi, ahaṃ ettakaṃ kālaṃ tassā anucchavikaṃ purisaṃ na passāmi,and thought to himself: “There is no other man in the whole world comparable to this man. I will give my daughter to this man to cherish and support.” Accordingly he said to the Teacher: “Ascetic, I have a single daughter,

tumhe tassā anucchavikā, sā ca tumhākaññeva anucchavikā. Tumhākañhi pādaparicārikā, tassā ca bhattā laddhuṃ vaṭṭati, taṃ vo ahaṃ dassāmi,and all this time I have not seen a man worthy of her. But you are suitable for her, and she is suitable for you. For you ought to have a wife, and she ought to have a husband.

yāva mamāgamanā idheva tiṭṭhathā”ti āha. Satthā kiñci avatvā tuṇhī ahosi.I will give her to you. Wait right here until I come back.” The Teacher said not a word, but remained silent.

Brāhmaṇo vegena gharaṃ gantvā, “bhoti, bhoti dhītu me anucchaviko puriso diṭṭho,The Brahmin went home quickly and said to his wife: “Wife! Wife! I saw a man who is worthy of our daughter. Hurry! Hurry!

sīghaṃ sīghaṃ naṃ alaṅkarohī”ti taṃ alaṅkārāpetvā saddhiṃ brāhmaṇiyā ādāya satthu santikaṃ pāyāsi. Sakalanagaraṃ saṅkhubhi.Dress her in her beautiful garments.” So the Brahmin had his daughter dressed in her beautiful garments, and taking daughter and wife with him, went to the Teacher. The whole city was agitated. “All this time,”

Ayaṃ “ettakaṃ kālaṃ mayhaṃ dhītu anucchaviko natthī”ti kassaci adatvā “ajja me dhītu anucchaviko diṭṭho”ti kira vadeti,said the people, “this man has said of every suitor: ‘He is not suitable for my daughter,’ and has refused to give her to anyone. But it is reported that he has said: ‘Today I saw a man who is suitable for my daughter.’

“kīdiso nu kho so puriso, passissāma na”nti mahājano teneva saddhiṃ nikkhami.What manner of man can he be? Let us go see him.” So a great throng of people went out of the city with him.

Tasmiṃ dhītaraṃ gahetvā āgacchante satthā tena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā gantvā aññasmiṃ ṭhāne aṭṭhāsi.Now when the Brahmin set out with his daughter, the Teacher, instead of remaining in the place mentioned by the Brahmin, moved away from that place and took his stand in another place, leaving a footprint.

Buddhānañhi padacetiyaṃ adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, na aññattha. Yesañcatthāya adhiṭṭhitaṃ hoti,When the Buddhas establish a footprint, it appears only in a trodden place and not elsewhere, and only those for whom it is established can see it.

teyeva naṃ passanti. Tesaṃ pana adassanakaraṇatthaṃ hatthiādayo vā akkamantu, mahāmegho vā pavassatu, verambhavātā vā paharantu, na taṃ koci makkhetuṃ sakkoti.Let elephants or other wild animals tread upon a footprint of the Buddhas to render it invisible, or let a violent storm pour forth rain upon it, or let the roaring winds beat upon it, yet not one of them can obliterate it.

Atha brāhmaṇī brāhmaṇaṃ āha – “kuhiṃ so puriso”ti. “‘Imasmiṃ ṭhāne tiṭṭhāhī’ti naṃ avacaṃ,Now the Brahmin’s wife said to the Brahmin: “Where is this man?” The Brahmin replied: “I said to him: ‘Remain in this place.’ Where can he possibly have gone?”

kuhiṃ nu kho so gato”ti ito cito olokento padacetiyaṃ disvā “ayamassa padavalañjo”ti āha.He looked all about, and seeing his footprint, said: “Here is his footprint.” Now the Brahmin’s wife was familiar with the three Vedas,

Brāhmaṇī salakkhaṇamantānaṃ tiṇṇaṃ vedānaṃ paguṇatāya lakkhaṇamante parivattetvā padalakkhaṇaṃ upadhāretvā,including the verses relating to the marks. So she repeated the verses relating to the marks, considering carefully the marks borne by the footprint before her. Finally she said: “Brahmin,

“nayidaṃ, brāhmaṇa, pañcakāmaguṇasevino pada”nti vatvā imaṃ gāthamāha –this is no footprint of one who follows the five lusts.” So saying, she pronounced the following verse:

“Rattassa hi ukkuṭikaṃ padaṃ bhave, Duṭṭhassa hoti sahasānupīḷitaṃ; Mūḷhassa hoti avakaḍḍhitaṃ padaṃ, Vivaṭṭacchadassa idamīdisaṃ pada”nti. (a. ni. aṭṭha. 1.1.260-261; visuddhi. 1.45);The foot of a lustful man will be on tip-toes, of a hateful man it is severly pressed down, the foot of the deluded man is dragged along, this is the foot of one who has rolled back the veil.

Atha naṃ brāhmaṇo evamāha – “bhoti tvaṃ udakapātiyaṃ kumbhīlaṃ, gehamajjhe ca pana coraṃ viya mante passanasīlā, tuṇhī hohī”ti. Brāhmaṇa, yaṃ icchasi, taṃ vadehi, nayidaṃ pañcakāmaguṇasevino padanti.Then the Brahmin said to her: “Wife, you are always seeing crocodiles in the water-vessel and thieves hiding in the house. Be still.” – “Brahmin, you may say what you like, but this is no footprint of one who follows the five lusts.”

Tato ito cito ca olokento satthāraṃ disvā, “ayaṃ so puriso”ti vatvā brāhmaṇo gantvā,Just then the Brahmin looked around and saw the Teacher. “There is the man!” he said. Thereupon the Brahmin went to him and said: “Ascetic,

“samaṇa, dhītaraṃ me tava posāpanatthāya demī”ti āha. Satthā “dhītarā te mayhaṃ attho atthi vā natthi vā”ti avatvāva, “brāhmaṇa, ekaṃ te kāraṇaṃ kathemī”ti vatvā,I give you my daughter to cherish and support.” The Teacher, instead of saying: “I have need of your daughter,” or “I have no need of your daughter,” said to him: “Brahmin, I have something to say to you.” – “Say it, ascetic,” replied the Brahmin.

“kathehi samaṇā”ti vutte mahābhinikkhamanato paṭṭhāya yāva ajapālanigrodhamūlā mārena anubaddhabhāvaṃ ajapālanigrodhamūle ca pana “atīto dāni me esa visaya”nti tassa sokāturassa sokavūpasamanatthaṃ āgatāhi māradhītāhi kumārikavaṇṇādivasena payojitaṃ palobhanaṃ ācikkhitvā,Thereupon the Teacher told him how Māra had pursued him from the time of the Great Renunciation to the time of the session under the Goatherd’s Banyan tree, and how, when Māra seated himself under the Goatherd’s Banyan tree, overcome with sorrow at the thought: “Now this man has escaped from my power,” Māra’s daughters came to assuage their father’s sorrow and endeavored to seduce him by appearing before him in the forms of women both young and old.

“tadāpi mayhaṃ chando nāhosī”ti vatvā –“At that time,” said the Teacher:

“Disvāna taṇhaṃ aratiṃ ragañca, Nāhosi chando api methunasmiṃ; Kimevidaṃ muttakarīsapuṇṇaṃ, Pādāpi naṃ samphusituṃ na icche”ti. (a. ni. aṭṭha. 1.1.260-261; su. ni. 841) –Having seen Taṇhā and Aratī and Ragā, I had no desire for sexual intercourse. What is this, so full of urine and exrement? I do not want to touch it even with my foot!

Imaṃ gāthamāha. Gāthāpariyosāne brāhmaṇo ca brāhmaṇī ca anāgāmiphale patiṭṭhahiṃsu.At the conclusion of the verse the Brahmin and his wife were established in the fruition of Non-returning.

Māgaṇḍiyāpi kho “sacassa mayā attho natthi, anatthikabhāvova vattabbo, ayaṃ pana maṃ muttakarīsapuṇṇaṃ karoti, pādāpi naṃ samphusituṃ na iccheti, hotu,As for Māgandiyā, she said to herself: “If this man has no need of me, it is perfectly proper for him to say so, but he declares me to be full of urine and exrement. Very well! By virtue of the fact that I possess birth,

attano jātikulapadesabhogayasavayasampattiṃ āgamma tathārūpaṃ bhattāraṃ labhitvā samaṇassa gotamassa kattabbayuttakaṃ jānissāmī”ti satthari āghātaṃ bandhi.lineage, social position, wealth, and the charm of youth, I shall obtain a husband who is my equal, and then I shall know what ought to be done to the ascetic Gotama.” And then and there she conceived hatred towards the Teacher.

“Kiṃ pana satthā tāya attani āghātuppattiṃ jānāti, no”ti? “Jānātiyeva. Jānanto kasmā gāthamāhā”ti?Did the Teacher know, or did he not know, that she had conceived hatred towards him? He knew. If he knew, why did he pronounce the verse? For the sake of the other two.

Itaresaṃ dvinnaṃ vasena. Buddhā hi āghātaṃ agaṇetvā maggaphalādhigamārahānaṃ vasena dhammaṃ desentiyeva.For the Buddhas take no account of hatred directed against them, but teach the Dhamma solely for the sake of those who are worthy to attain the paths and the fruitions.

Mātāpitaro taṃ netvā cūḷamāgaṇḍiyaṃ kaniṭṭhaṃ paṭicchāpetvā pabbajitvā arahattaṃ pāpuṇiṃsu. Cūḷamāgaṇḍiyopi cintesi – “mama dhītā omakasattassa na anucchavikā,Her mother and father took her and committed her to the charge of her uncle Culla Māgandiya, and then went forth and attained Arahatship. Culla Māgandiya thought to himself: “My daughter is not suited to be the wife of a low person,

ekassa raññova anucchavikā”ti. Taṃ ādāya kosambiṃ gantvā sabbālaṅkārehi alaṅkaritvā, “imaṃ itthiratanaṃ devassa anucchavika”nti utenassa rañño adāsi.but is suited to be the consort of a king.” Accordingly he adorned her with all the adornments, took her with him to Kosambī, and presented her to King Udena, saying: “This jewel of a woman is worthy to become a consort of your majesty.”

So taṃ disvāva uppannabalavasineho abhisekaṃ katvā pañcasatamātugāmaparivāraṃ datvā aggamahesiṭṭhāne ṭhapesi. Ayaṃ māgaṇḍiyāya uppatti.When the king saw her, he fell deeply in love with her, conferred the ceremonial consecration upon her, provided her with a retinue of five hundred ladies-in-waiting, and raised her to the dignity of chief consort.

Evamassa diyaḍḍhasahassanāṭakitthiparivārā tisso aggamahesiyo ahesuṃ.Thus the king had three chief consorts with a retinue of fifteen hundred dancing girls.

Tasmiṃ kho pana samaye ghosakaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti kosambiyaṃ tayo seṭṭhino honti. Te upakaṭṭhāya vassūpanāyikāya pañcasatatāpase himavantato āgantvā nagare bhikkhāya carante disvā pasīditvā nisīdāpetvā bhojetvā paṭiññaṃ gahetvā cattāro māse attano santike vasāpetvā puna vassāratte āgamanatthāya paṭijānāpetvā uyyojesuṃ.Now at this time there were living in Kosambī three rich men, Ghosaka, Kukkuṭa, and Pāvāriya. As the beginning of the rainy season drew near, these men saw five hundred ascetics who had returned from the Himālaya country going the round of the city for alms. With joyful hearts they provided them with seats, offered them food, and obtaining from them a promise to reside with them, they provided them with lodging in their own homes during the four months of the rains. Then, having obtained from them a promise to return and spend the following rainy season with them, they let them go.

Tāpasāpi tato paṭṭhāya aṭṭha māse himavante vasitvā cattāro māse tesaṃ santike vasiṃsu.From that time forth, after the ascetics had resided for eight months in the Himālayas, they kept residence during the four months of the rains with the three rich men.

Te aparabhāge himavantato āgacchantā araññāyatane ekaṃ mahānigrodhaṃ disvā tassa mūle nisīdiṃsu.On a later occasion, as the ascetics were on their way back from the Himālayas, they saw a certain great banyan tree in a forest retreat and went and sat down at the foot of it.

Tesu jeṭṭhakatāpaso cintesi – “imasmiṃ rukkhe adhivatthā devatā oramattikā na bhavissati,The oldest ascetic thought to himself: “The Devatā who resides in this tree cannot be insignificant. There must be a Deva-king of great power here.

mahesakkhenevettha devarājena bhavitabbaṃ, sādhu vata sacāyaṃ isigaṇassa pānīyaṃ dadeyyā”ti. Sopi pānīyaṃ adāsi. Tāpaso nhānodakaṃ cintesi, tampi adāsi. Tato bhojanaṃ cintesi, tampi adāsi.How good it would be if he would give this band of ascetics water to drink!” Immediately the Deva-king gave them water to drink. Then the ascetic thought of water to bathe in, and the Deva-king gave that also. Then he thought of food, and the Deva-king gave that also.

Athassa etadahosi – “ayaṃ devarājā amhehi cintitaṃ cintitaṃ sabbaṃ deti, aho vata naṃ passeyyāmā”ti. So rukkhakkhandhaṃ padāletvā attānaṃ dassesi.Then this thought occurred to the ascetic: “This Deva-king gives us every single thing we think of. I wish we might see him.” Immediately the Deva-king burst out of the trunk of the tree and showed himself.

Atha naṃ tāpasā, “devarāja, mahatī te sampatti, kiṃ nu kho katvā ayaṃ te laddhā”ti pucchiṃsu. “Mā pucchatha, ayyā”ti. “Ācikkha, devarājā”ti.Thereupon they asked him: “Deva-king, you possess great power. What did you do to get it?” – “Do not ask me, venerable Sirs.” – “Deva-king, please tell us.” But the Deva-king was exceedingly modest,

So attanā katakammassa parittakattā lajjamāno kathetuṃ na visahi. Tehi punappunaṃ nippīḷiyamāno pana “tena hi suṇāthā”ti vatvā kathesi.for the reason that the work of merit he had performed was a very small one, and therefore he did not wish to tell. However, after a good deal of urging, he said: “Well then, listen,” and told the following story:

So kireko duggatamanusso hutvā bhatiṃ pariyesanto anāthapiṇḍikassa santike bhatikammaṃ labhitvā taṃ nissāya jīvikaṃ kappesi.The Tree Devatā, it appears, was once a poor man who sought and obtained work for hire from Anāthapiṇḍika and through him made a living.

Athekasmiṃ uposathadivase sampatte anāthapiṇḍiko vihārato āgantvā pucchi – “tassa bhatikassa ajjuposathadivasabhāvo kenaci kathito”ti? “Na kathito, sāmī”ti.Now one Observance Day Anāthapiṇḍika asked on his return from the monastery: “Has anyone told this laborer that today is the Observance Day?” – “He has not been told, master.” – “Well then, cook him his supper.”

“Tena hissa sāyamāsaṃ pacathā”ti. Athassa patthodanaṃ paciṃsu. So divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā bhatte vaḍḍhetvā dinne “chātomhī”ti sahasā abhuñjitvāva “aññesu divasesu imasmiṃ gehe ‘bhattaṃ detha,So they cooked him a measure of rice. Now the laborer had worked all day in the forest, and when he returned in the evening, the rice was prepared and given to him. Hungry though he was, he did not eat it at once. “On other days,” he thought to himself,

sūpaṃ detha, byañjanaṃ dethā’ti mahākolāhalaṃ ahosi, ajja te sabbe nissaddā nipajjiṃsu, mayhameva ekassāhāraṃ vaḍḍhayiṃsu, kiṃ nu kho eta”nti cintetvā pucchi –“there is a great uproar in this house: ‘Give me rice, give me sauce, give me curry,’ but today all have lain down without making a sound, and they have prepared food for me alone. What can this mean?”

“avasesā bhuñjiṃsu, na bhuñjiṃsū”ti? “Na bhuñjiṃsu, tātā”ti. “Kiṃ kāraṇā”ti? Imasmiṃ gehe uposathadivasesu sāyamāsaṃ na bhuñjanti, sabbeva uposathikā honti.So he asked them: “Have the rest eaten?” – “They have not eaten.” – “Why?” – “In this house people eat no supper on the Observance Days; all keep the fast. The rich man requires all to fast,

Antamaso thanapāyinopi dārake mukhaṃ vikkhālāpetvā catumadhuraṃ mukhe pakkhipāpetvā mahāseṭṭhi uposathike kāreti.even infants at the breast, first causing them to rinse their mouths and to eat the four sweet foods. A lamp of scented oil is lighted, and all,

Gandhatelappadīpe jālante khuddakamahallakadārakā sayanagatā dvattiṃsākāraṃ sajjhāyanti. Tuyhaṃ pana uposathadivasabhāvaṃ kathetuṃ satiṃ na karimhā.both young and old, retire to recite the thirty-two parts of the body. But we did not think it worthwhile to tell you it was the Observance Day, and therefore rice was cooked for you alone.

Tasmā taveva bhattaṃ pakkaṃ, naṃ bhuñjassūti. Sace idāni uposathikena bhavituṃ vaṭṭati, ahampi bhaveyyanti. “Idaṃ seṭṭhi jānātī”ti. “Tena hi naṃ pucchathā”ti.Eat it.” – “If it is proper for me to begin the fast now, I should like to do so.” – “This is a matter for the rich man to decide.” – “Well then, ask him.” They went and asked the rich man,

Te gantvā seṭṭhiṃ pucchiṃsu. So evamāha – “idāni pana abhuñjitvā mukhaṃ vikkhāletvā uposathaṅgāni adhiṭṭhahanto upaḍḍhaṃ uposathakammaṃ labhissatī”ti. Itaro taṃ sutvā tathā akāsi.and he replied as follows: “If he begins the fast now and rinses his mouth and takes upon himself the Observance Day precepts, he will earn half the merit of keeping the Observance Day.” When the laborer heard the answer, he began the fast.

Tassa sakaladivasaṃ kammaṃ katvā chātassa sarīre vātā kuppiṃsu. So yottena uraṃ bandhitvā yottakoṭiyaṃ gahetvā parivattati.Now the laborer had worked all day long and was hungry, and the result was that the humors of his body became disordered. He bound a girth about his body,

Seṭṭhi taṃ pavattiṃ sutvā ukkāhi dhāriyamānāhi catumadhuraṃ gāhāpetvā tassa santikaṃ āgantvā, “kiṃ, tātā”ti pucchi. “Sāmi, vātā me kuppitā”ti.and holding the end of the girth in his hand, he rolled over and over. When the rich man learned of this, he took the four sweet foods and with torches borne before him went to the laborer and asked: “Friend,

“Tena hi uṭṭhāya idaṃ bhesajjaṃ khādāhī”ti. “Tumhepi khādatha, sāmī”ti. “Amhākaṃ aphāsukaṃ natthi, tvaṃ khādāhī”ti.what is the matter?” – “Master, the humors of my body are out of order.” – “Well then, get up and eat this medicinal food.” – “You eat it, master.” – “I am not sick. You eat it.”

“Sāmi, ahaṃ uposathakammaṃ karonto sakalaṃ kātuṃ nāsakkhiṃ, upaḍḍhakammampi me vikalaṃ mā ahosī”ti na icchi. “Mā evaṃ kari,– “Master, as for keeping the fast, I was not able to keep it all, but let me not be deprived of half.” With these words the laborer refused to eat. “Do not act thus,

tātā”ti vuccamānopi anicchitvā aruṇe uṭṭhahante milātamālā viya kālaṃ katvā tasmiṃ nigrodharukkhe devatā hutvā nibbatti.friend,” said the rich man. But the laborer steadfastly refused to eat, and when the sun rose, he died even as a garland of flowers withers, and was reborn in that banyan tree.

Tasmā imamatthaṃ kathetvā “so seṭṭhi buddhamāmako, dhammamāmako, saṅghamāmako, taṃ nissāya katassa upaḍḍhuposathakammassa nissandenesā sampatti mayā laddhā”ti āha.Therefore the tree Devatā explained the matter as follows: “The rich man was devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha; and it was through him, and in consequence of the merit I earned by keeping half of the Observance Day,

“Buddho”ti vacanaṃ sutvāva pañcasatā tāpasā uṭṭhāya devatāya añjaliṃ paggayha “buddhoti vadesi, buddhoti vadesī”ti pucchitvā, “buddhoti vadāmi,that I obtained this power.” When the five hundred ascetics heard the name “Buddha,” they arose and stretched out their hands in an attitude of reverent supplication to the Devatā and said: “Did you say ‘Buddha’?”

buddhoti vadāmī”ti tikkhattuṃ paṭijānāpetvā “ghosopi kho eso dullabho lokasmi”nti udānaṃ udānetvā “devate anekesu kappasatasahassesu asutapubbaṃ saddaṃ tayā suṇāpitamhā”ti āhaṃsu.Three times they caused the Devatā to answer: “I say ‘Buddha.’” Then they breathed forth the solemn utterance: “This is an utterance difficult to obtain in this world,” and said in conclusion: “Devatā, you have permitted us to hear a sound we have not heard for many 100,000 aeons of time.”

Atha antevāsino ācariyaṃ etadavocuṃ – “tena hi satthu santikaṃ gacchāmā”ti. “Tātā, tayo seṭṭhino amhākaṃ bahūpakārā,Then the pupils addressed their teacher as follows: “Well then, let us go to the Teacher.” – “Friends, we have three rich men who are generous benefactors of ours.

sve tesaṃ nivesane bhikkhaṃ gaṇhitvā tesampi ācikkhitvā gamissāma, adhivāsetha, tātā”ti. Te adhivāsayiṃsu.Tomorrow we will receive food in their residence, tell them also what we have heard, and go. Give your consent, friends.” Thereupon they gave their consent.

Punadivase seṭṭhino yāgubhattaṃ sampādetvā āsanāni paññāpetvā “ajja no ayyānaṃ āgamanadivaso”ti ñatvā paccuggamanaṃ katvā te ādāya nivesanaṃ gantvā nisīdāpetvā bhikkhaṃ adaṃsu.On the following day the rich men caused rice-porridge to be prepared and seats to be provided. And knowing that the ascetics would arrive on that day, they went forth and met them, escorted them to their residence, provided them with seats, and gave them food.

Te katabhattakiccā mahāseṭṭhino “mayaṃ gamissāmā”ti vadiṃsu. “Nanu, bhante, tumhehi cattāro vassike māse amhākaṃ gahitāva paṭiññā, idāni kuhiṃ gacchathā”ti?When the ascetics had finished their meal, they said: “Rich men, we are going away.” – “Venerable Sirs, did we not obtain from you a promise to reside with us during the four months of the rains? Where are you going now?”

“Loke kira buddho uppanno, dhammo uppanno, saṅgho uppanno, tasmā satthu santikaṃ gamissāmā”ti. “Kiṃ pana tassa satthuno santikaṃ tumhākaññeva gantuṃ vaṭṭatī”ti? “Aññesampi avāritaṃ, āvuso”ti.“In the world the Buddha has appeared, the Dhamma has appeared, the Saṅgha has appeared. We are therefore going to see the Teacher.” – “But is it proper for only you to go to the Teacher?” – “It is not forbidden to others also,

“Tena hi, bhante, āgametha, mayampi gamanaparivacchaṃ katvā gacchāmā”ti. “Tumhesu parivacchaṃ karontesu amhākaṃ papañco hoti, mayaṃ purato gacchāma, tumhe pacchā āgaccheyyāthā”ti vatvāfriends.” – “Well then, venerable Sirs, you wait, and we also will go as soon as we have made preparations.” – “If you wait to make preparations, we shall be delayed. Therefore we will go on ahead, and you may follow after.”

te puretaraṃ gantvā sammāsambuddhaṃ disvā abhitthavitvā vanditvā ekamantaṃ nisīdiṃsu. Atha nesaṃ satthā anupubbiṃ kathaṃ kathetvā dhammaṃ desesi.So they went on ahead, and seeing the Sambuddha, praised him, worshipped him, and sat down respectfully on one side. Then the Teacher taught the Dhamma to them in orderly sequence, and at the conclusion of his discourse all of them attained Arahatship,

Desanāpariyosāne sabbepi saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yācitvā “etha, bhikkhavo”ti vacanasamanantaraṃyeva iddhimayapattacīvaradharā ehibhikkhū ahesuṃ.together with the analytic knowledges. Thereupon they asked to be given the going forth. “Come, bhikkhus!” said the Teacher. As soon as he spoke the word, they became full-fledged bhikkhus, possessed of bowls and robes created by psychic power.

Tepi kho tayo seṭṭhino pañcahi pañcahi sakaṭasatehi bhattacchādanasappimadhuphāṇitādīni dānūpakaraṇāni ādāya sāvatthiṃ patvā satthāraṃ vanditvā dhammakathaṃ sutvā kathāpariyosāne sotāpattiphale patiṭṭhāya addhamāsamattampi dānaṃ dadamānā satthu santike vasitvā kosambiṃ āgamanatthāya satthāraṃ yācitvā satthārā paṭiññaṃ dadantena “suññāgāre kho gahapatayo tathāgatā abhiramantī”ti vutte,Those three rich men procured the requisites for alms, consisting of garments, coverlets, ghee, honey, molasses, and so forth, and conveying five hundred cartloads apiece, proceeded to Sāvatthī. On reaching Sāvatthī, they worshipped the Teacher, listened to a discourse on the Dhamma, and at the conclusion of the discourse were established in Stream-entry. For a fortnight they resided with the Teacher, bestowing alms, and then invited the Teacher to come to Kosambī. As the Teacher gave his promise, he said: “The Tathāgatas delight in solitude.”

“aññātaṃ, bhante, amhehi pahitasāsanena āgantuṃ vaṭṭatī”ti vatvā kosambiṃ gantvā ghosakaseṭṭhi ghositārāmaṃ, kukkuṭaseṭṭhi kukkuṭārāmaṃ,Said the rich men: “Venerable Sir, as soon as we notify you by sending you a message, it will be proper for you to come.” With these words they returned to Kosambī. The rich man Ghosaka erected Ghosita monastery, the rich man Kukkuṭa erected Kukkuṭa monastery,

pāvārikaseṭṭhi pāvārikārāmanti tayo mahāvihāre kāretvā satthu āgamanatthāya sāsanaṃ pahiṇiṃsu.and the rich man Pāvāriya erected Pāvāriya monastery.

Satthā tesaṃ sāsanaṃ sutvā tattha agamāsi. Te paccuggantvā satthāraṃ vihāraṃ pavesetvā vārena vārena paṭijagganti. Satthā devasikaṃ ekekasmiṃ vihāre vasati.When the rich men had erected these three monasteries, they sent word to the Teacher to come and visit them. The Teacher, receiving their message, went there; whereupon they came forth to meet him, escorted him to the monasteries, and waited upon him by turns.

Yassa vihāre vuṭṭho hoti, tasseva gharadvāre piṇḍāya carati. Tesaṃ pana tiṇṇaṃ seṭṭhīnaṃ upaṭṭhāko sumano nāma mālākāro ahosi.The Teacher resided one day in each monastery and always went to receive alms at the door of the house of the particular rich man in whose monastery he resided. Now these three rich men had a servitor named Sumana,

So te seṭṭhino evamāha – “ahaṃ tumhākaṃ dīgharattaṃ upakārako, satthāraṃ bhojetukāmomhi,and he was a gardener. He said to the rich men: “I have been a servitor of yours for a long time, and I should like to entertain the Teacher.

mayhampi ekadivasaṃ satthāraṃ dethā”ti. “Tena hi bhaṇe sve bhojehī”ti. “Sādhu, sāmī”ti so satthāraṃ nimantetvā sakkāraṃ paṭiyādesi.Let me have the Teacher all to myself for just one day.” – “Well then,” said they, “entertain him tomorrow.” – “Very well, masters,” he replied, invited the Teacher, and made ready the usual honors.

Tadā rājā sāmāvatiyā devasikaṃ pupphamūle aṭṭha kahāpaṇe deti. Tassā khujjuttarā nāma dāsī sumanamālākārassa santikaṃ gantvā nibaddhaṃ pupphāni gaṇhāti.Now at that time King Udena was in the habit of giving Queen Sāmāvatī eight coins every day to buy flowers with. A maidservant of the queen named Khujjuttarā went regularly every day to the gardener Sumana and procured the flowers.

Atha naṃ tasmiṃ divase āgataṃ mālākāro āha – “mayā satthā nimantito, ajja pupphehi satthāraṃ pūjessāmi, tiṭṭha tāva,When she came on that particular day, the gardener said to her: “I have invited the Teacher to be my guest and shall use my flowers today to honor the Teacher. You just wait,

tvaṃ parivesanāya sahāyikā hutvā dhammaṃ sutvā avasesāni pupphāni gahetvā gamissasī”ti.join with me in attendance on the Buddha, and listen to the Dhamma. Then you may take with you the flowers that remain.” – “Very well,”

Sā “sādhū”ti adhivāsesi. Sumano buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā anumodanakaraṇatthāya pattaṃ aggahesi.said she, consenting to remain. Sumana waited upon the Saṅgha of bhikkhus presided over by the Buddha and took his bowl that he might pronounce the words of thanksgiving.

Satthā anumodanadhammadesanaṃ ārabhi. Khujjuttarāpi satthu dhammakathaṃ suṇantīyeva sotāpattiphale patiṭṭhahi.The Teacher began to pronounce the words of thanksgiving. Khujjuttarā listened to the discourse on the Dhamma and became established in the fruition of Stream-entry.

Sā aññesu divasesu cattāro kahāpaṇe attano gahetvā catūhi pupphāni gahetvā gacchati, taṃ divasaṃ aṭṭhahipi pupphāni gahetvā gatā.On previous days she had been in the habit of appropriating to her own use four coins and of buying flowers with the other four; but on that day, spending all eight to buy flowers with,

Atha naṃ sāmāvatī āha – “kiṃ nu kho, amma, ajja amhākaṃ raññā dviguṇaṃ pupphamūlaṃ dinna”nti? “No, ayye”ti. “Atha kasmā bahūni pupphānī”ti?she returned with them. Sāmāvatī said to her: “My good woman, did the king give us twice as much money today to buy flowers with?” – “No, my lady.” – “Then why so many flowers?”

“Aññesu divasesu ahaṃ cattāro kahāpaṇe attano gahetvā catūhi pupphāni āharāmī”ti. “Ajja kasmā na gaṇhī”ti? “Sammāsambuddhassa dhammakathaṃ sutvā dhammassa adhigatattā”ti.– “On previous days I kept four coins for myself and brought you only so many flowers as I could buy for four coins.” – “Why didn’t you take the money today?” – “Because I heard the Sambuddha’s discourse on the Dhamma and acquired understanding of the Dhamma.”

Atha naṃ “are, duṭṭhadāsi ettakaṃ kālaṃ tayā gahitakahāpaṇe me dehī”ti atajjetvā,The queen did not revile her and say: “You wretched slave, give me back the coins you have stolen during all this time.”

“amma, tayā pivitaṃ amataṃ amhepi pāyehī”ti vatvā “tena hi maṃ nhāpehī”ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi.Instead she said to her: “My good woman, you have drunk the Deathless. Give me thereof to drink also.” – “Well then,” replied Khujjuttarā, “order that a bath be prepared for me.”

Sā ekaṃ nivāsetvā ekaṃ ekaṃsaṃ pārupitvā āsanaṃ paññāpetvā ekaṃ bījaniṃ āharāpetvā āsane nisīditvā citrabījaniṃ ādāya pañca mātugāmasatāni āmantetvā tāsaṃ satthārā desitaniyāmeneva dhammaṃ desesi.So the queen had her bathed with sixteen bowls of scented water and presented her with garments of fine cloth. One of these garments she caused her to put on as an undergarment, the other she caused to be thrown over her shoulder; then she had a seat prepared for her. Khujjuttarā thereupon sat down,

Tassā dhammakathaṃ sutvā tā sabbāpi sotāpattiphale patiṭṭhahiṃsu. Tā sabbāpi khujjuttaraṃ vanditvā, “amma,took in her hand a painted fan, and addressing the five hundred women, taught the Dhamma to them just as the Teacher had taught it. On hearing her discourse, all of them attained the fruition of Stream-entry.

ajjato paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ca ācariyaṭṭhāne ca ṭhatvā satthu santikaṃ gantvā satthārā desitaṃ dhammaṃ sutvā amhākaṃ kathehī”ti vadiṃsu.Then all of them worshipped Khujjuttarā and said: “Friend, from this day forth do no wrongful deed, but be to us as a mother and a teacher. Go to the Teacher and listen to every discourse he teaches,

Sā tathā karontī aparabhāge tipiṭakadharā jātā. Atha naṃ satthā “etadaggaṃ,and then come back and repeat it to us.” And this she did so faithfully that later on she came to know the Three Baskets by heart.

bhikkhave, mama sāvikānaṃ upāsikānaṃ bahussutānaṃ dhammakathikānaṃ yadidaṃ khujjuttarā”ti etadagge ṭhapesi.Indeed the Teacher assigned her preeminence, saying: “Preeminent among my female lay disciples who are learned in the scriptures and able to expound the Dhamma is Khujjuttarā.”

Tāpi kho pañcasatā itthiyo taṃ evamāhaṃsu – “amma, satthāraṃ daṭṭhukāmāmhā,Now those five hundred women said to her: “Woman, we should like to see the Teacher. Show him to us,

taṃ no dassehi, gandhamālādīhi taṃ pūjessāmā”ti. “Ayye, rājakulaṃ nāma bhāriyaṃ, tumhe gahetvā bahi gantuṃ na sakkā”ti. “Amma,that we may honor him with perfumes, garlands, and so forth.” – “My lady, it is a serious matter to live in a king’s house. You have obtained access to it,

no mā nāsehi, dasseheva amhākaṃ satthāra”nti. “Tena hi tumhākaṃ vasanagabbhānaṃ bhittīsu yattakena oloketuṃ sakkā hoti,but it is impossible for you to leave it.” – “Woman, do not destroy us. Let us see the Teacher.” – “Well then, make holes in the walls of your rooms large enough to look through.

tattakaṃ chiddaṃ katvā gandhamālādīni āharāpetvā satthāraṃ tiṇṇaṃ seṭṭhīnaṃ gharadvāraṃ gacchantaṃ tumhe tesu tesu ṭhānesu ṭhatvā oloketha ceva, hatthe ca pasāretvā vandatha,Then bring perfumes and garlands, and when the Teacher goes to the door of the house of the three rich men, stand in your several places and look out and stretch forth your hands and worship him and honor him.”

pūjetha cā”ti. Tā tathā katvā satthāraṃ gacchantañca āgacchantañca oloketvā vandiṃsu ceva pūjesuñca.They followed her directions, and when the Teacher went and returned, they looked out and worshipped him and honored him.

Athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhesu chiddaṃ disvā, “idaṃ ki”nti pucchitvā,Now one day Māgandiyā came forth from her own mansion and walked along until she came to the place where those women lived. Seeing a hole in a room, she asked: “What is this?” The women,

tāhi tassā satthari āghātabaddhabhāvaṃ ajānantīhi “satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ vandāma ceva pūjema cā”ti vutte,not knowing of the hatred she had conceived towards the Teacher, said: “The Teacher has come to this city, and we stand here and look at the Teacher and honor him.” – “So the ascetic Gotama has come to this city!”

“āgato nāma imaṃ nagaraṃ samaṇo gotamo, idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī”ti cintetvā gantvā rañño ārocesi – “mahārāja,thought Māgandiyā. “Now I shall know what ought to be done to him. These women also are his supporters. I shall know what ought to be done to them also.” So she said to the king: “Great king,

sāmāvatimissikānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressantī”ti. Rājā “na tā evarūpaṃ karissantī”ti na saddahi.Sāmāvatī and her followers are disloyal to you and in but a few days will take your life.” The king replied: “They will do nothing of the sort,” and refused to believe the charge. Even when the charge was repeated,

Punappunaṃ vuttepi na saddahi eva. Atha naṃ evaṃ tikkhattuṃ vuttepi asaddahantaṃ “sace me na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upacārehi, mahārājā”ti āha.he still refused to believe it. When she made the charge the third time and he still refused to believe, she said to him: “If you do not believe me, great king, go to the place where they reside and judge for yourself.”

Rājā gantvā gabbhesu chiddaṃ disvā, “idaṃ ki”nti pucchitvā, tasmiṃ atthe ārocite tāsaṃ akujjhitvā,The king went there, and seeing the holes in the walls of the rooms, asked: “What does this mean?” When the matter was explained to him,

kiñci avatvāva chiddāni pidahāpetvā sabbagabbhesu uddhacchiddakavātapānāni kāresi. Uddhacchiddakavātapānāni kira tasmiṃ kāle uppannāni.he did not get angry, said not a word, but had the holes filled up and windows made with openings above in all the rooms. Windows with openings above came in at this time, we are told.

Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā, “samaṇassa gotamasseva kattabbaṃ karissāmī”ti nāgarānaṃ lañjaṃ datvā,Unable to do anything to them, Māgandiyā thought to herself: “At any rate I will do to the ascetic Gotama what ought to be done.”

“samaṇaṃ gotamaṃ antonagaraṃ pavisitvā vicarantaṃ dāsakammakaraporisehi akkosetvā paribhāsetvā palāpethā”ti āṇāpesi.So she bribed the citizens and said to them: “When the ascetic Gotama comes into the city and walks about, instigate slaves to revile him and abuse him and drive him out of the city.”

Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā, “corosi, bālosi, mūḷhosi, oṭṭhosi, goṇosi,So sectarians who did not believe in the Three Jewels followed the Teacher about when he entered the city and shouted at him: “You are a thief, a fool, deluded, a camel, an ox,

gadrabhosi, nerayikosi, tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā”ti dasahi akkosavatthūhi akkosanti paribhāsanti.an ass, a denizen of hell, a beast, you have no hope of salvation, a state of punishment is all that you can look forward to.” Thus they reviled and abused him with the ten terms of abuse.

Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – “bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā”ti.Venerable Ānanda heard this and said to the Teacher: “Venerable Sir, these citizens are reviling and abusing us. Let us go elsewhere.” – “Where shall we go,

“Kuhiṃ, ānandoti”? “Aññaṃ nagaraṃ, bhante”ti. “Tattha manussesu akkosantesu puna kattha gamissāma, ānando”ti? “Tatopi aññaṃ nagaraṃ, bhante”ti.Ānanda?” – “To some other city, venerable Sir.” – “If men revile us there, where shall we go then, Ānanda?” – “To yet another city, venerable Sir.” – “If men revile us there, where shall we go then?”

“Tatthāpi manussesu akkosantesu kuhiṃ gamissāmā”ti? “Tatopi aññaṃ nagaraṃ, bhante”ti. “Ānanda, evaṃ kātuṃ na vaṭṭati.– “To still another city, venerable Sir.” – “Ānanda, one should not speak thus. Where a difficulty arises, right there it should be settled.

Yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati. Ke pana te, ānanda, akkosantī”ti? “Bhante,Only under those circumstances is it permissible to go elsewhere. But who are reviling you, Ānanda?” – “Venerable Sir, everyone is reviling us, slaves and all.” – “Ānanda,

dāsakammakare upādāya sabbe akkosantī”ti. “Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso, saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro,I am like an elephant that has entered the fray. Even as it is the duty of an elephant that has entered the fray to withstand the arrows which come from the four quarters,

tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro”ti vatvā attānaṃ ārabbha dhammaṃ desento imā nāgavagge tisso gāthā abhāsi –precisely so it is my duty to endure with patience the words spoken by many wicked men.” So saying, he taught the Dhamma with reference to himself by pronouncing the following three verses in the Chapter about the Elephant:

“Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ; Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.Dhp 320. Like an elephant in battle endures an arrow shot from bow, so will I endure abuse, for many people are unvirtuous.

“Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati; Danto seṭṭho manussesu, yotivākyaṃ titikkhati.Dhp 321. They lead one trained into a crowd, a king mounts one who has been trained, amongst humans one trained is best, the one who can endure abuse.

“Varamassatarā dantā, ājānīyā ca sindhavā; Kuñjarā ca mahānāgā, attadanto tato vara”nti. (dha. pa. 320-322);Dhp 322. Noble are the well-trained mules, the well-bred horses from Sindh, and the great tusker elephants, and even more noble than that is the one who has trained himself.

Dhammakathā sampattamahājanassa sātthikā ahosi. Evaṃ dhammaṃ desetvā mā cintayi,This discourse benefited the assembled multitude. When the Teacher had thus taught the Dhamma, he said: “Ānanda,

ānanda, ete sattāhamattameva akkosissanti, aṭṭhame divase tuṇhī bhavissanti, buddhānañhi uppannaṃ adhikaraṇaṃ sattāhato uttari na gacchati.be not disturbed. These men will revile you for only seven days, and on the eighth day they will become silent. A difficulty encountered by the Buddhas lasts no longer than seven days.”

Māgaṇḍiyā satthāraṃ akkosāpetvā palāpetuṃ asakkontī, “kiṃ nu kho karissāmī”ti cintetvā, “imā etassa upatthambhabhūtā,When Māgandiyā had failed in her attempt to drive the Teacher out of the city by abusing him, she thought to herself: “Pray what can I do now?”

etāsampi byasanaṃ karissāmī”ti ekadivasaṃ rañño surāpānaṭṭhāne upaṭṭhānaṃ karontī cūḷapitu sāsanaṃ pahiṇi “attho me kira kukkuṭehi,Then the thought occurred to her: “These women are his supporters. I will destroy them.” Accordingly one day, while King Udena was drinking strong drink and she was waiting upon him,

aṭṭha matakukkuṭe, aṭṭha sajīvakukkuṭe ca gahetvā āgacchatu, āgantvā ca sopānamatthake ṭhatvā āgatabhāvaṃ nivedetvā ‘pavisatū’ti vuttepi apavisitvā paṭhamaṃ aṭṭha sajīvakukkuṭe pahiṇatu,she sent the following message to her uncle: “Let my uncle come with eight dead cocks and eight live cocks. Having arrived, let him stand at the top of the stairs and announce his arrival. When he hears the word ‘Enter’, let him not enter,

‘pacchā itare”’ti. Cūḷāpaṭṭhākassa ca “mama vacanaṃ kareyyāsī”ti lañjaṃ adāsi.but send in first the eight live cocks and afterwards the others.” And she gave a bribe to the page, saying: “Be sure to carry out my orders.”

Māgaṇḍiyo āgantvā, rañño nivedāpetvā, “pavisatū”ti vutte, “rañño āpānabhūmiṃ na pavisissāmī”ti āha.Māgandiya came and announced himself to the king. When, however, he heard the word ‘Enter’, he said: “I will not enter the king’s drinking-place.”

Itarā cūḷupaṭṭhākaṃ pahiṇi – “gaccha, tāta, mama cūḷapitu santika”nti. So gantvā tena dinne aṭṭha sajīvakukkuṭe ānetvā,Māgandiyā then sent her page, saying: “Boy, go to my uncle.” He went, took the eight live cocks which Māgandiyā’s uncle gave him, carried them to the king, and said: “Your majesty,

“deva, purohitena paṇṇākāro pahito”ti āha. Rājā “bhaddako vata no uttaribhaṅgo uppanno, ko nu kho paceyyā”ti āha. Māgaṇḍiyā, “mahārāja,the Brahmin chaplain has sent you a present.” – “A most excellent and dainty morsel!” said the king. “Now who will cook them?” Māgandiyā said: “Great king, the five hundred women led by Sāmāvatī have nothing to do.

sāmāvatippamukhā pañcasatā itthiyo nikkammikā vicaranti, tāsaṃ pesehi, tā pacitvā āharissantī”ti āha.Send the cocks to them. Let them cook them and carry them to you.” Accordingly the king sent them, saying to the page: “Go and give these cocks to these women.

Rājā “gaccha, tāsaṃ datvā aññassa kira hatthe adatvā sayameva māretvā pacantū”ti pesesi.Tell them not to entrust them to the hands of anyone else, but to kill them and cook them themselves.” – “Very well, your majesty,”

Cūḷupaṭṭhāko “sādhu devā”ti gantvā tathā vatvā tāhi “mayaṃ pāṇātipātaṃ na karomā”ti paṭikkhitto āgantvā tamatthaṃ rañño ārocesi.replied the page, and went and delivered the message. But the women refused to do the king’s bidding, saying: “We do not take the life of any living creature.” The page returned and so informed the king.

Māgaṇḍiyā “diṭṭhaṃ te, mahārāja, idāni tāsaṃ pāṇātipātassa karaṇaṃ vā akaraṇaṃ vā jānissasi, ‘samaṇassa gotamassa pacitvā pesentū’ti vadehi devā”ti āha.Māgandiyā said: “You see, great king? Now you shall find out whether or not they really take the life of living creatures. Your majesty, send word to them: ‘Cook them and send them to the ascetic Gotama.’” So the king sent this message to them.

Rājā tathā vatvā pesesi. Itaro te gahetvā gacchanto viya hutvā gantvā te kukkuṭe purohitassa datvā matakukkuṭe tāsaṃ santikaṃ netvā,But the page, while pretending to carry the live cocks to the women, in reality went and gave those cocks to the Brahmin chaplain and carried the eight dead cocks to the women,

“ime kira kukkuṭe pacitvā satthu santikaṃ pahiṇathā”ti āha. Tā, “sāmi, āhara, idaṃ nāma amhākaṃ kicca”nti paccuggantvā gaṇhiṃsu. So rañño santikaṃ gantvā,saying: “Cook these cocks and send them to the Teacher.” – “This, to be sure, is our duty,” said the women in reply, and going to meet him, they received the cocks. When the page returned to the king and the latter asked him: “What was the result, boy?”

“kiṃ, tātā”ti puṭṭho, “samaṇassa gotamassa pacitvā pesethāti vuttamatteyeva paṭimaggaṃ āgantvā gaṇhiṃsū”ti ācikkhi. Māgaṇḍiyā “passa, mahārāja, na tā tumhādisānaṃ karonti,he gave the king the following report: “The moment I said to them: ‘Cook these cocks and send them to the hermit Gotama,’ they came to meet me and accepted them.” – “See, great king,” said Māgandiyā, “they will not do it for the likes of you.

bahiddhā patthanā tāsaṃ atthīti vutte na saddahasī”ti āha. Rājā taṃ sutvāpi adhivāsetvā tuṇhīyeva ahosi. Māgaṇḍiyā “kiṃ nu kho karissāmī”ti cintesi.But you would not believe me when I said to you: ‘Their inclination is towards another.’” But even when the king heard this, he tolerated their conduct and remained silent. Māgandiyā thought to herself: “What shall I do now?”

Tadā pana rājā “sāmāvatiyā vāsuladattāya māgaṇḍiyāya cā”ti tissannampi etāsaṃ pāsādatale vārena vārena sattāhaṃ sattāhaṃ vītināmeti.Now at this time the king was accustomed to divide his time equally among his three consorts, Sāmāvatī, Vāsuladattā, and Māgandiyā, spending seven days by turns in the apartment of each.

Atha naṃ “sve vā parasuve vā sāmāvatiyā pāsādatalaṃ gamissatī”ti ñatvā māgaṇḍiyā cūḷapitu sāsanaṃ pahiṇi – “agadena kira dāṭhā dhovitvā ekaṃ sappaṃ pesetū”ti.Māgandiyā, knowing that he would go on the morrow or on the day after to the apartment of Sāmāvatī, sent word to her uncle: “Send me a snake, first washing its fangs with a poisonous drug.”

So tathā katvā pesesi. Rājā attano gamanaṭṭhānaṃ hatthikantavīṇaṃ ādāyayeva gacchati, tassā pokkhare ekaṃ chiddaṃ atthi.He did as she told him to and sent her a snake. Now wherever the king went, he was accustomed to take with him his lute for charming elephants, and in the shell of this lute was a hole.

Māgaṇḍiyā tena chiddena sappaṃ pavesetvā chiddaṃ mālāguḷena thakesi. Sappo dvīhatīhaṃ antovīṇāyameva ahosi.Māgandiyā inserted the snake in the hole and stopped the hole with a bunch of flowers; for two or three days the snake remained within the lute.

Māgaṇḍiyā rañño gamanadivase “ajja katarissitthiyā pāsādaṃ gamissasi devā”ti pucchitvā “sāmāvatiyā”ti vutte, “ajja mayā, mahārāja, amanāpo supino diṭṭho. Na sakkā tattha gantuṃ, devā”ti?On the day when the king was to go to Sāmāvatī’s apartment, Māgandiyā asked him: “To whose apartment will you go today, your majesty?” – “To Sāmāvatī’s apartment.” Said Māgandiyā: “Your majesty, today I had a bad dream; you must not go there.”

“Gacchāmevā”ti. Sā yāva tatiyaṃ vāretvā, “evaṃ sante ahampi tumhehi saddhiṃ gamissāmi, devā”ti vatvā nivattiyamānāpi anivattitvā, “na jānāmi, kiṃ bhavissati devā”ti raññā saddhiṃyeva agamāsi.– “I am going all the same.” Three times she tried to dissuade him from going and failed. Finally she said: “In that case I will go too.” In spite of the king’s protests she went with him, saying: “Your majesty, I do not know what will happen to you.”

Rājā sāmāvatimissikāhi dinnāni vatthapupphagandhābharaṇāni dhāretvā subhojanaṃ bhuñjitvā vīṇaṃ ussīsake ṭhapetvā sayane nipajji.The king, wearing garments, flowers, perfumes, and ornaments given him by Sāmāvatī and her followers, ate heartily, and then placed his lute by his pillow and lay down on the bed.

Māgaṇḍiyā aparāparaṃ vicarantī viya hutvā vīṇāchiddato pupphaguḷaṃ apanesi. Sappo dvīhatīhaṃ nirāhāro tena chiddena nikkhamitvā passasanto phaṇaṃ katvā sayanapiṭṭhe nipajji.Māgandiyā, pretending to be merely walking back and forth, removed the bunch of flowers from the opening in the lute; whereupon the snake, which had been without food for two or three days, glided from the opening, hissed, raised his hood,

Māgaṇḍiyā taṃ disvā, “dhī dhī, deva, sappo”ti mahāsaddaṃ katvā rājānañca tā ca akkosantī,and coiled himself up on the top of the bed. When Māgandiyā saw the snake, she screamed with a loud voice: “Oh, your majesty, there is a snake!”

“ayaṃ andhabālarājā alakkhiko mayhaṃ vacanaṃ na suṇāti, imāpi nissirīkā dubbinītā, kiṃ nāma rañño santikā na labhanti, kiṃ nu tumhe imasmiṃ mateyeva sukhaṃ jīvissatha,And she straightaway abused the king, saying: “This stupid, unlucky king will not listen to anything I say to him. As for these shameless scoundrels, what do they not receive from the king? You will live happily just as soon as the king is dead,

jīvante dukkhaṃ jīvatha, ‘ajja mayā pāpasupino diṭṭho, sāmāvatiyā pāsādaṃ gantuṃ na vaṭṭatī’ti vārentiyāpi me vacanaṃ na suṇasi, devā”ti āha.but so long as he lives, you will have a hard time. Your majesty, when I cried out to you: ‘Today I had a bad dream; you must not go to Sāmāvatī’s apartment’ you would not listen to what I said.”

Rājā sappaṃ disvā maraṇabhayatajjito “evarūpampi nāma imā karissanti, aho pāpā, ahaṃ imāsaṃ pāpabhāvaṃ ācikkhantiyāpi imissā vacanaṃ na saddahiṃ,When the king saw the snake, he was terrified with the fear of death, the fire of anger was kindled within him, and he said: “So this is the sort of thing they are capable of doing! What criminals they are!

paṭhamaṃ attano gabbhesu chiddāni katvā nisinnā, puna mayā pesite kukkuṭe paṭipahiṇiṃsu, ajja sayane sappaṃ vissajjiṃsū”ti kodhena sampajjalito viya ahosi.Yet I would not believe Māgandiyā when she told me of their wicked nature. First they made holes in the walls of their own rooms and sat there; again, when I sent the cocks to them, they sent them back; today they have let a snake loose in my bed.”

Sāmāvatīpi pañcannaṃ itthisatānaṃ ovādaṃ adāsi – “ammā, amhākaṃ aññaṃ paṭisaraṇaṃ natthi, narinde ca deviyā ca attani ca samameva mettacittaṃ pavattetha,Sāmāvatī delivered the following admonition to her five hundred women: “Friends, we have no other refuge. Cherish precisely the same feelings towards the king and the queen as you do towards yourselves. Be not angry with anyone.”

mā kassaci kopaṃ karitthā”ti. Rājā sahassathāmaṃ siṅgadhanuṃ ādāya jiyaṃ pothetvā visapītaṃ saraṃ sannayhitvā sāmāvatiṃ dhure katvā sabbā tā paṭipāṭiyā ṭhapāpetvā sāmāvatiyā ure saraṃ vissajjesi.The king took his horn-bow, which required a thousand men to string, twanged the bowstring, fitted a poisoned arrow to the string, and placing Sāmāvatī in front and all the other women in a single file behind her, shot an arrow at Sāmāvatī’s breast.

So tassā mettānubhāvena paṭinivattitvā āgatamaggābhimukhova hutvā rañño hadayaṃ pavisanto viya aṭṭhāsi.But through the supernatural power of her loving-kindness the arrow turned back, and returning by the same path it had come, penetrated, as it were, the king’s heart.

Rājā cintesi – “mayā khitto saro silampi vinivijjhitvā gacchati, ākāse paṭihananakaṭṭhānaṃ natthi,The king thought to himself: “The arrow I shot is capable of piercing even a rock, and there was nothing in the air to make it turn back.

atha ca panesa nivattitvā mama hadayābhimukho jāto, ayañhi nāma nissatto nijjīvo saropi etissā guṇaṃ jānāti,But it turned and came back by the same path it went. Indeed this senseless, lifeless arrow knows her goodness, but I, who am a human being,

ahaṃ manussabhūtopi na jānāmī”ti, so dhanuṃ chaḍḍetvā añjaliṃ paggayha sāmāvatiyā pādamūle ukkuṭikaṃ nisīditvā imaṃ gāthamāha –know it not.” And throwing the bow away and stretching forth his hands in an attitude of reverent supplication, he knelt before Sāmāvatī’s feet and pronounced the following verse:

“Sammuyhāmi pamuyhāmi, sabbā muyhanti me disā; Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti.I am bewildered, befuddled, all the quarters bewilder me, Sāmāvatī, please protect me, you must be a refuge to me.

Sā tassa vacanaṃ sutvā, “sādhu, deva, maṃ saraṇaṃ gacchā”ti avatvā, “yamahaṃ, mahārāja, saraṇaṃ gatā, tameva tvampi saraṇaṃ gacchāhī”tiSāmāvatī, hearing his words, instead of saying: “Very well, your majesty, seek refuge in me,” said: “Great king, in whom I have sought refuge, in him do you also seek refuge.”

idaṃ vatvā sāmāvatī sammāsambuddhasāvikā –Having thus spoken, Sāmāvatī, disciple of the Sambuddha, said:

“Mā maṃ tvaṃ saraṇaṃ gaccha, yamahaṃ saraṇaṃ gatā; Esa buddho mahārāja, esa buddho anuttaro; Saraṇaṃ gaccha taṃ buddhaṃ, tvañca me saraṇaṃ bhavā”ti. –Do not go for refuge to me, to whom I have gone for refuge, he is the Buddha, O Great King, he is the Buddha unsurpassed, go for refuge to the Buddha, and be a refuge unto me!

Āha. Rājā tassa vacanaṃ sutvā, “idānāhaṃ atirekataraṃ bhāyāmī”ti vatvā imaṃ gāthamāha –The king said: “Now I am the more afraid,” and pronounced the following verse:

“Esa bhiyyo pamuyhāmi, sabbā muyhanti me disā; Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti.This is even more befuddling, all the quarters bewilder me, Sāmāvatī, please protect me, you must be a refuge to me.

Atha naṃ sā purimanayeneva puna paṭikkhipitvā, “tena hi tvañca saraṇaṃ gacchāmi, satthārañca saraṇaṃ gacchāmi, varañca te dammī”ti vutte, “varo gahito hotu, mahārājā”ti āha.But she refused him precisely as before. Finally he said: “Well then, I seek refuge in you and in the Teacher, and I grant you a boon.” – “I accept the boon, great king,” she replied.

So satthāraṃ upasaṅkamitvā saraṇaṃ gantvā nimantetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā sāmāvatiṃ āmantetvā, “uṭṭhehi, varaṃ gaṇhā”ti āha.The king approached the Teacher, sought refuge in him, invited him to accept his hospitality, and for seven days gave generous alms. Then, addressing Sāmāvatī, he said: “Rise and take your choice.”

“Mahārāja, mayhaṃ hiraññādīhi attho natthi, imaṃ pana me varaṃ dehi, tathā karohi, yathā satthā nibaddhaṃ pañcahi bhikkhusatehi saddhiṃ idhāgacchati, dhammaṃ suṇissāmī”ti.Sāmāvatī replied: “Great king, I have no need of gold and silver, but grant me this boon. Arrange matters so that the Teacher may come here regularly with his five hundred bhikkhus, so that I may hear the Dhamma.”

Rājā satthāraṃ vanditvā, “bhante, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ idhāgacchatha, sāmāvatimissikā ‘dhammaṃ suṇissāmā’ti vadantī”ti āha. “Mahārāja,So the king worshipped the Teacher and said: “Venerable Sir, come here regularly with your five hundred bhikkhus. Sāmāvatī and her attendants say they wish to hear the Dhamma.”

buddhānaṃ nāma ekasmiṃ ṭhāne nibaddhaṃ gantuṃ na vaṭṭati, mahājano satthāraṃ āgamanatthāya paccāsīsatī”ti. “Tena hi, bhante, ekaṃ bhikkhuṃ āṇāpethā”ti. Satthā ānandattheraṃ āṇāpesi.The Teacher replied: “Great king, the Buddhas may not always go to one place; many desire their presence.” – “Well then, direct one bhikkhu to come.” The Teacher directed the Elder Ānanda to go.

So tato paṭṭhāya pañca bhikkhusatāni ādāya nibaddhaṃ rājakulaṃ gacchati. Tāpi deviyo nibaddhaṃ theraṃ saparivāraṃ bhojenti, dhammaṃ suṇanti.So Ānanda went every day to the royal palace with five hundred bhikkhus, and those women every day provided the elder with food and listened to the Dhamma.

Tā ekadivasaṃ therassa dhammakathaṃ sutvā pasīditvā, pañcahi uttarāsaṅgasatehi dhammapūjaṃ akaṃsu. Ekeko uttarāsaṅgo pañca satāni pañca satāni agghati.One day, after they had listened to the elder’s discourse on the Dhamma, their hearts were filled with joy, and they rendered honor to the elder by presenting him with five hundred upper robes,

Tā ekavatthā disvā rājā pucchi – “kuhiṃ vo uttarāsaṅgo”ti. “Ayyassa no dinnā”ti. “Tena sabbe gahitā”ti? “Āma,each worth five hundred coins. When the king saw that they had not a single garment left, he asked them: “Where are your upper robes?” – “We gave them to the reverend elder.”

gahitā”ti. Rājā theraṃ upasaṅkamitvā vanditvā tāhi uttarāsaṅgānaṃ dinnabhāvaṃ pucchitvā tāhi dinnabhāvañca therena gahitabhāvañca sutvā, “nanu, bhante, atibahūni vatthāni,– “Did he take them all?” – “Yes, he took them all.” The king approached the elder, worshipped him, questioned him about the gift of the robes by the women, and learning that the women had given the robes and that the elder had received them,

ettakehi kiṃ karissathā”ti pucchi. “Amhākaṃ pahonakāni vatthāni gaṇhitvā sesāni jiṇṇacīvarikānaṃ bhikkhūnaṃ dassāmi, mahārājā”ti. “Te attano jiṇṇacīvarāni kiṃ karissantī”ti?asked: “Venerable Sir, there were a great many robes, were there not? What will you do with so many?” – “I shall keep as many as we require for ourselves and send the rest to those whose robes are worn out, great king.”

“Jiṇṇataracīvarikānaṃ dassantī”ti. “Te attano jiṇṇataracīvarāni kiṃ karissantī”ti? “Paccattharaṇāni karissantī”ti. “Purāṇapaccattharaṇāni kiṃ karissantī”ti?– “What will they do with their own worn-out robes?” – “They will give them to those whose robes are in a still worse state of repair.” – “What will they do with their own worn-out robes?” – “They will make bedspreads of them.”

“Bhūmattharaṇāni karissantī”ti. “Purāṇabhūmattharaṇāni kiṃ karissantī”ti? “Pādapuñchanāni karissanti, mahārājā”ti.– “What will they do with the old bedspreads?” – “They will make carpets of them.” – “What will they do with the old carpets?” – “They will make foot-towels of them.”

“Purāṇapādapuñchanāni kiṃ karissantī”ti? “Khaṇḍākhaṇḍikaṃ koṭṭetvā mattikāya madditvā bhittiṃ limpissantī”ti.– “What will they do with the old foot-towels?” – “They will cut them into small pieces, mix them with mortar, and use them to plaster walls with.”

“Bhante, ettakāni katvāpi ayyānaṃ dinnāni na nassantī”ti? “Āma, mahārājā”ti. Rājā pasanno aparānipi pañca vatthasatāni āharāpetvā therassa pādamūle ṭhapāpesi.“Venerable Sir, although all these are given to your reverences, nothing is lost.” – “Quite so, great king.” The king was so pleased that he caused five hundred more robes to be brought and placed at the elder’s feet.

Thero kira pañcasatagghanakāneva vatthāni pañcasatabhāgena pādamūle ṭhapetvā dinnāni pañcasatakkhattuṃ labhi, sahassagghanakāni sahassabhāgena pādamūle ṭhapetvā dinnāni sahassakkhattuṃ labhi,We are told that robes worth five hundred coins were laid at the elder’s feet in lots of five hundred on five hundred occasions; robes worth a thousand coins in lots of a thousand on a thousand occasions;

satasahassagghanakāni satasahassabhāgena pādamūle ṭhapetvā dinnāni satasahassakkhattuṃ labhi. Ekaṃ dve tīṇi cattāri pañca dasātiādinā nayena laddhānaṃ pana gaṇanā nāma natthi.and robes worth 100,000 coins in lots of 100,000 on 100,000 occasions. It is impossible to enumerate the number of robes he received by ones and twos and threes and fours and fives and tens. We are told that,

Tathāgate kira parinibbute thero sakalajambudīpaṃ vicaritvā sabbavihāresu bhikkhūnaṃ attano santakāneva pattacīvarāni adāsi.upon the death of the Teacher, the elder traveled all over Jambudīpa, presenting to the bhikkhus in all of the monasteries bowls and robes of his own.

Tadā māgaṇḍiyāpi “yamahaṃ karomi. Taṃ tathā ahutvā aññathāva hoti, idāni kiṃ nu kho karissāmī”ti cintetvā,Māgandiyā thought to herself: “Whatever I do turns out otherwise than I expect. What shall I do now?” Finally she decided on a plan.

“attheso upāyo”ti raññe uyyānakīḷaṃ gacchante cūḷapitu sāsanaṃ pahiṇi – “sāmāvatiyā pāsādaṃ gantvā, dussakoṭṭhāgārāni ca telakoṭṭhāgārāni ca vivarāpetvā,On her way to the garden to amuse herself, she sent the following message to her uncle: “Go to Sāmāvatī’s palace, open the linen-closets and the oil-closets, soak pieces of cloth in the jars of oil,

dussāni telacāṭīsu temetvā temetvā thambhe veṭhetvā tā sabbāpi ekato katvā dvāraṃ pidahitvā bahi yantakaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū”ti.and wrap these cloths about the pillars. Then assemble all the women within the house, close the door, bar it from without, set fire to the house with torches, and then descend and go your way.”

So pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā temetvā thambhe veṭhetuṃ ārabhi. Atha naṃ sāmāvatippamukhā itthiyo “kiṃ etaṃ cūḷapitā”ti vadantiyo upasaṅkamiṃsu.Māgandiya went up into the palace, opened the closets, soaked garments in the oil-jars, and was just beginning to wrap them about the pillars when the women led by Sāmāvatī came up to him and said: “Why are you doing this, uncle?” – “My ladies, the king desires these pillars to be strengthened,

“Ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi veṭhāpeti, rājagehe nāma suyuttaṃ duyuttaṃ dujjānaṃ,and has therefore given orders that they be wrapped in cloths soaked in oil. It is hard to understand why certain things should be done in a king’s house and certain other things should not be done.

mā me santike hotha, ammā”ti evaṃ vatvā tā āgatā gabbhe pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari.I beg of you, my ladies, not to remain here with me.” As soon as they had departed and entered their rooms at his suggestion, he closed the doors, barred them from without, set fire to first one cloth and then another, and descended.

Sāmāvatī tāsaṃ ovādaṃ adāsi – “amhākaṃ anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāyamānānaṃ attabhāvānaṃ paricchedo buddhañāṇenapi na sukaro, appamattā hothā”ti.Sāmāvatī delivered the following admonition to her followers: “It would not be an easy matter, even with the knowledge of a Buddha, to determine exactly the number of times our bodies have thus been burned with fire as we have passed from birth to rebirth in the round of existences which has no conceivable beginning.

Tā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasikarontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇiṃsu.Therefore be heedful.” As the fire consumed the house, the women applied themselves to meditation on the feelings, with the result that some of them attained the fruition of Once-returning, while others attained the fruition of Non-returning.

Tena vuttaṃ –Therefore it is said:

“atha kho sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu,Now a large number of bhikkhus, returning from their almsround after breakfast, drew near to where the Fortunate One was, and having drawn near,

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘idha,worshipped the Fortunate One and sat down reverently on one side. And as they sat there on one side, those bhikkhus said this to the Fortunate One: “Here, venerable Sir,

bhante, rañño utenassa uyyānagatassa antepuraṃ daḍḍhaṃ, pañca ca itthisatāni kālakatāni sāmāvatippamukhāni. Tāsaṃ, bhante, upāsikānaṃ kā gati, ko abhisamparāyo’ti?while King Udena was in his pleasure-garden, the quarters of his women were consumed with fire, and five hundred women led by Sāmāvatī lost their lives. Venerable Sir, what will be the end, what will be the future state of these female lay disciples?”

Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāmiyo, santi anāgāmiyo, sabbā tā, bhikkhave, upāsikāyo anipphalā kālakatā”ti.“Bhikkhus, some of these female lay disciples obtained Stream-entry, others obtained Once-returning, others obtained Non-returning. Bhikkhus, none of those female lay disciples died without spiritual fruit.”

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –And the Fortunate One, clearly understanding the matter, breathed forth at that time the following exalted utterance:

“Mohasambandhano loko, bhabbarūpova dissati; Upadhībandhano bālo, tamasā parivārito; Sassatoriva khāyati, passato natthi kiñcana”nti. (udā. 70);The world, bonded to delusion, is seen as being beautiful, the fool, in bondage to cleaving, is surrounded by darkness. it seems like it is eternal, for one who sees, there is nothing.

Evañca pana vatvā, “bhikkhave, sattā nāma vaṭṭe vicarantā niccakālaṃ appamattā hutvā puññakammameva na karonti, pamādino hutvā pāpakammampi karonti.So saying, he taught the Dhamma, saying: “Bhikkhus, as living beings pass through the round of existences, they are not always heedful, and sometimes they commit wrong.

Tasmā vaṭṭe vicarantā sukhampi dukkhampi anubhavantī”ti dhammaṃ desesi.Therefore as they pass through the round of existences, they experience both pleasure and pain.”

Rājā “sāmāvatiyā gehaṃ kira jhāyatī”ti sutvā vegenāgacchantopi adaḍḍhe sampāpuṇituṃ nāsakkhi.When the king heard the cry: “Sāmāvatī’s house is on fire!” he went there quickly, but the house was burned before he could reach it. While extinguishing the flames,

Āgantvā pana gehaṃ nibbāpento uppannabalavadomanasso amaccagaṇaparivuto nisīditvā sāmāvatiyā guṇe anussaranto,he sat down surrounded by his retinue of courtiers, overwhelmed with profound grief, and recalled to his mind the virtues of Sāmāvatī. “Who could have done this deed?”

“kassa nu kho idaṃ kamma”nti cintetvā – “māgaṇḍiyāya kāritaṃ bhavissatī”ti ñatvā, “tāsetvā pucchiyamānā na kathessati, saṇikaṃ upāyena pucchissāmī”ti cintetvāhe thought. Coming to the conclusion that Māgandiyā was the author of the crime, he thought to himself: “If I frighten her by my questions, she will not tell me. Therefore I will employ craft and question her gently.”

amacce āha – “ambho, ahaṃ ito pubbe uṭṭhāya samuṭṭhāya āsaṅkitaparisaṅkitova homi,Accordingly he said to his ministers: “Well, until this moment, no matter what I was engaged in or occupied with,

sāmāvatī me niccaṃ otārameva gavesati, idāni pana me cittaṃ nibbutaṃ bhavissati, sukhena ca vasituṃ labhissāmī”ti, te “kena nu kho,I was apprehensive and suspicious; Sāmāvatī was ever seeking occasion to slay me. But now my mind will rest in peace, and I shall be able to lie down to sleep in security.”

deva, idaṃ kata”nti āhaṃsu. “Mayi sinehena kenaci kataṃ bhavissatī”ti. Māgaṇḍiyāpi samīpe ṭhitā taṃ sutvā, “nāñño koci kātuṃ sakkhissati,– “Who was it that did this deed, your majesty?” – “Someone who really loved me must have done it.” Now Māgandiyā happened to be standing near, and when she heard the king say this,

mayā kataṃ, deva, ahaṃ cūḷapitaraṃ āṇāpetvā kāresi”nti āha. “Taṃ ṭhapetvā añño mayi sineho satto nāma natthi, pasannosmi, varaṃ te dammi, attano ñātigaṇaṃ pakkosāpehī”ti.she said: “None other than I could have done this. I alone did it. I sent word to my uncle and ordered him to do it.” – “Except you, there is not a living being who really loves me. I am delighted. I grant you a boon. Send for all of your relatives.”

Sā ñātakānaṃ sāsanaṃ pahiṇi – “rājā me pasanno varaṃ deti, sīghaṃ āgacchantū”ti.So Māgandiyā sent the following message to her relatives: “The king is pleased with me and has granted me a boon. Come immediately.”

Rājā āgatāgatānaṃ mahantaṃ sakkāraṃ kāresi. Taṃ disvā tassā aññātakāpi lañjaṃ datvā “mayaṃ māgaṇḍiyāya ñātakā”ti āgacchiṃsu.The king rendered high honor to all those who came, insomuch that even persons who were in no way related to Māgandiyā, hearing about it, gave bribes and came and said: “We are relatives of Māgandiyā.”

Rājā te sabbe gāhāpetvā rājaṅgaṇe nābhippamāṇe āvāṭe khaṇāpetvā te tattha nisīdāpetvā paṃsūhi pūretvā upari palāle vikirāpetvā aggiṃ dāpesi.When the king had them all in his hands, he caused pits to be dug waist-deep in the palace-court, set them therein, filled up the pits with earth, spread straw on top, and set the straw on fire.

Cammassa daḍḍhakāle ayanaṅgalena kasāpetvā khaṇḍākhaṇḍaṃ hīrāhīraṃ kāresi.When the skin had been burned to a crisp, he caused the bodies to be plowed with an iron plow and to be broken up into pieces and fragments.

Māgaṇḍiyāya sarīratopi tikhiṇena satthena ghanaghanaṭṭhānesu maṃsaṃ uppāṭetvā telakapālaṃ uddhanaṃ āropetvā pūve viya pacāpetvā tameva khādāpesi.As for Māgandiyā, he had pieces of solid flesh ripped from various parts of her body with a sharp knife, and setting a vessel of oil on the brazier, he had them fried like cakes and made her eat them.

Dhammasabhāyampi bhikkhū kathaṃ samuṭṭhāpesuṃ, “ananucchavikaṃ vata, āvuso, evarūpāya saddhāya pasannāya upāsikāya evarūpaṃ maraṇa”nti.In the Dhamma Hall the bhikkhus began to discuss matters, saying: “It is not right that a female lay disciple endowed with such faith should suffer such a death.” The Teacher came in and asked them: “Bhikkhus,

Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā,what is it you are sitting here now talking about?” When they told him, he said: “Bhikkhus, if you regard this existence alone,

“imāya nāmā”ti vutte “bhikkhave, imasmiṃ attabhāve sāmāvatippamukhānaṃ itthīnaṃ etaṃ ayuttaṃ sampattaṃ.it is indeed highly improper and unjust that the five hundred women led by Sāmāvatī should suffer such a death. What they received, however, was in every way proper,

Pubbe katakammassa pana yuttameva etāhi laddha”nti vatvā, “kiṃ, bhante, etāhi pubbe kataṃ, taṃ ācikkhathā”ti tehi yācito atītaṃ āhari –considering the wrong they committed in a previous existence.” – “Venerable Sir, what was the wrong they committed in a previous existence? Pray tell us.” Responding to their request, the Teacher related the following

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente rājagehe nibaddhaṃ aṭṭha paccekabuddhā bhuñjanti. Pañcasatā itthiyo te upaṭṭhahanti.Once upon a time, when Brahmadatta reigned in Bārāṇasī, there were eight Paccekabuddhas who regularly took their meals in the royal palace, and there were five hundred women who waited upon them.

Tesu satta paccekabuddhā himavantaṃ gacchanti, eko nadītīre ekaṃ tiṇagahanaṃ atthi, tattha jhānaṃ samāpajjitvā nisīdi.Seven of these Paccekabuddhas gone forth to the Himālaya, and the Paccekabuddha who remained sat down on the bank of the river where there was a tangle of grass, and entered into absorption.

Athekadivasaṃ rājā paccekabuddhesu gatesu tā itthiyo ādāya nadiyaṃ udakakīḷaṃ kīḷituṃ gato.Now one day, after the Paccekabuddhas had departed, the king took those women and went to sport in the water. When those women,

Tattha tā itthiyo divasabhāgaṃ udake kīḷitvā uttaritvā sītapīḷitā aggiṃ visibbetukāmā “amhākaṃ aggikaraṇaṭṭhānaṃ olokethā”ti aparāparaṃ vicarantiyo taṃ tiṇagahanaṃ disvā,who had sported there in the water all day, came out, they were stung with cold. Desiring to warm themselves, they said to each other: “Seek out some place where we can build a fire.” As they walked back and forth, they saw the tangle of grass,

“tiṇarāsī”ti saññāya taṃ parivāretvā ṭhitā aggiṃ adaṃsu. Tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā, “naṭṭhāmhā,and thinking it was no more than a heap of grass, they gathered round it and set it on fire. When the grass burned down and they saw the Paccekabuddha, they cried out: “We are lost!

amhākaṃ rañño paccekabuddho jhāyati, rājā ñatvā amhe nāsessati,We are lost! The king’s Paccekabuddha is burning up. If the king finds it out, he will kill everyone of us.

sudaḍḍhaṃ naṃ karissāmā”ti sabbā tā itthiyo ito cito ca dārūni āharitvā tassa upari dārurāsiṃ kariṃsu. Mahādārurāsi ahosi. Atha naṃ ālimpetvā, “idāni jhāyissatī”ti pakkamiṃsu.Let us burn him well while we are about it.” So all those women brought firewood from all directions and piled it on the Paccekabuddha until they had erected a great pyre. Then they set it alight, and saying to themselves: “Now he will burn,” they departed.

Tā paṭhamaṃ asañcetanikā hutvā kammunā na bajjhiṃsu, idāni pacchā sañcetanāya kammunā bajjhiṃsu.Now in the beginning their act was a thoughtless one, and they were not bound thereby. But afterwards they committed a deliberate wrong and were bound to suffer the consequences thereof.

Paccekabuddhaṃ pana antosamāpattiyaṃ sakaṭasahassehi dārūni āharitvā ālimpentāpi usmākāramattampi gahetuṃ na sakkonti. Tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi.While the Paccekabuddha was in absorption, they might have brought a thousand cartloads of firewood and set it alight, and they could not even have caused him to feel the heat. So on the seventh day the Paccekabuddha arose and went where he pleased.

Tā tassa kammassa katattā bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu.Because they committed this wrong, those women were boiled for many hundreds of thousands of years in Niraya Hell, and because the fruit of that same wicked deed was not yet exhausted, their houses were burned, and they were burned in their houses in a hundred successive states of existence in this very manner.

Idaṃ etāsaṃ pubbakammanti.This is the wrong they committed in a previous state of existence.

Evaṃ vutte bhikkhū satthāraṃ paṭipucchiṃsu – “khujjuttarā pana, bhante,When the Teacher had related this story, the bhikkhus asked him: “But, venerable Sir,

kena kammena khujjā jātā, kena kammena mahāpaññā, kena kammena sotāpattiphalaṃ adhigatā, kena kammena paresaṃ pesanakāritā jātā”ti?how did Khujjuttarā come to be a hunchback? How did she become so wise? How did she obtain the fruition of Stream-entry? How did she become an errand-girl?”

Bhikkhave, tasseva rañño bārāṇasiyaṃ rajjaṃ karaṇakāle sveva paccekabuddho thokaṃ khujjadhātuko ahosi. Athekā upaṭṭhāyikā itthī kambalaṃ pārupitvā suvaṇṇasaraṇaṃ gahetvā,Bhikkhus, while that same king was ruling in Bārāṇasī, there was a Paccekabuddha who was slightly hunchbacked. Now a certain serving-woman, throwing a blanket over her shoulder and taking a golden vessel in her hand,

“amhākaṃ paccekabuddho evañca evañca vicaratī”ti khujjā hutvā tassa vicaraṇākāraṃ dassesi. Tassa nissandena khujjā jātā.bent over so that she looked like a hunchback, and saying: “This is the way our Paccekabuddha walks,” imitated his manner of walking. It was in consequence of this that she came to be a hunchback.

Te pana paccekabuddhe paṭhamadivase rājagehe nisīdāpetvā patte gāhāpetvā pāyāsassa pūretvā dāpesi.But on the first day she provided those Paccekabuddhas with seats in the royal palace, took their bowls, filled them with rice-porridge, and presented them to them.

Uṇhapāyāsassa pūre patte paccekabuddhā parivattetvā parivattetvā gaṇhanti. Sā itthī te tathā karonte disvā attano santakāni aṭṭha dantavalayāni datvā,The Paccekabuddhas took the bowls of porridge, but they were so hot that they were obliged to shift them from one hand to the other. That woman, seeing what they were doing,

“idha ṭhapetvā gaṇhathā”ti āha. Tesu tathā katvā taṃ oloketvā ṭhitesu tesaṃ adhippāyaṃ ñatvā, “natthi, bhante, amhākaṃ etehi attho.presented to them eight ivory bracelets of her own, saying: “Use these bracelets as stands for your bowls.” When they had so done, they looked at her, whereupon she said: “Venerable Sirs, we have no use for these bracelets.

Tumhākaññeva etāni pariccattāni, gahetvā gacchathā”ti āha. Te gahetvā nandamūlakapabbhāraṃ agamaṃsu. Ajjatanāpi tāni valayāni arogāneva.Accept them as a present from us before you go.” The Paccekabuddhas took them with them to Nandamūla mountain-cave, and those bracelets are preserved there unimpaired to this day. As the result of this act of hers,

Sā tassa kammassa nissandena idāni tipiṭakadharā mahāpaññā jātā. Paccekabuddhānaṃ kataupaṭṭhānassa nissandena pana sotāpattiphalaṃ pattā. Idamassā buddhantare pubbakammaṃ.she now knows the Three Baskets by heart and possesses profound wisdom. Likewise it was through waiting upon the Paccekabuddhas that she obtained the fruition of Stream-entry. These were her deeds in the interval between two Buddhas.

Kassapasammāsambuddhakāle pana ekā bārāṇasiseṭṭhino dhītā vaḍḍhamānakacchāyāya ādāsaṃ gahetvā attānaṃ alaṅkarontī nisīdi.In the dispensation of Kassapa, the Sambuddha, a certain rich man’s daughter of Bārāṇasī took her mirror one day, as the shades of evening drew on, and sat down to adorn herself.

Athassā vissāsikā ekā khīṇāsavā bhikkhunī taṃ daṭṭhuṃ agamāsi. Bhikkhuniyo hi khīṇāsavāpi sāyanhasamaye upaṭṭhākakulāni daṭṭhukāmā honti.Now a certain intimate friend of hers, a bhikkhunī freed from the pollutants, came to see her. For bhikkhunīs freed from the pollutants like to visit the households of their supporters at eventide.

Tasmiṃ pana khaṇe seṭṭhidhītāya santike kāci pesanakārikā natthi, sā “vandāmi, ayye, etaṃ tāva me pasādhanapeḷakaṃ gahetvā dethā”ti āha.But at that moment the rich man’s daughter happened to have no errand-girl with her. So she said to the bhikkhunī: “I greet you, reverend lady. Just take that basket of ornaments and give it to me.”

Therī cintesi – “sacassā imaṃ gaṇhitvā na dassāmi, mayi āghātaṃ katvā niraye nibbattissati. Sace pana dassāmi, parassa pesanakārikā hutvā nibbattissati.The bhikkhunī thought to herself: “If I do not take this basket and give it to her, she will take a dislike to me and will be reborn in Niraya Hell; but if I do give it to her, she will be reborn as the errand-girl of another.

Nirayasantāpato kho pana parassa pesanabhāvova seyyo”ti. “Sā anudayaṃ paṭicca taṃ gahetvā tassā adāsi. Tassa kammassa nissandena paresaṃ pesanakārikā jātā”ti.However, it is better to be the errand-girl of another than to suffer torment in Niraya Hell.” So out of pity for her she took the basket and gave it to her. In consequence of this act she became the errand-girl of another.

Atha punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “sāmāvatippamukhā pañcasatā itthiyo gehe agginā jhāyiṃsu,Again one day in the Dhamma Hall the bhikkhus started a discussion. “Sāmāvatī and her five hundred women were burned with fire in their house; as for Māgandiyā and her kinswomen,

māgaṇḍiyāya ñātakā upari palālaggiṃ datvā ayanaṅgalehi bhinnā, māgaṇḍiyā pakkuthitatele pakkā, ke nu kho ettha jīvanti nāma, ke matā nāmā”ti.a fire of straw was built over their bodies, and their bodies were torn asunder with iron plows, and Māgandiyā was boiled in boiling oil. Which of these are alive and which are dead?”

Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, ye keci pamattā,The Teacher came in and asked: “Bhikkhus, what are you sitting here now talking about?” When they told him, he said to them: “Bhikkhus, they that are heedless,

te vassasataṃ jīvantāpi matāyeva nāma. Ye appamattā, te matāpi jīvantiyeva. Tasmā māgaṇḍiyā jīvantīpi matāyeva nāma,though they live a hundred years, yet are they dead. They that are heedful, be they dead or alive, yet are they alive. Māgandiyā, while she yet lived, was dead already.

sāmāvatippamukhā pañcasatā itthiyo matāpi jīvantiyeva nāma. Na hi, bhikkhave, appamattā maranti nāmā”ti vatvā imā gāthā abhāsi –Sāmāvatī and her followers, though they be dead, yet are they alive. For, bhikkhus, the heedful never die.” So saying, he pronounced the following verses:

21. “Appamādo amatapadaṃ, pamādo maccuno padaṃ; Appamattā na mīyanti, ye pamattā yathā matā.Heedfulness is the deathless state, heedlessness the state of the dead, the heedful do not die, but those who are heedless are as if dead.

22. “Evaṃ visesato ñatvā, appamādamhi paṇḍitā; Appamāde pamodanti, ariyānaṃ gocare ratā.The wise, fully understanding this in regard to heedfulness, rejoice in heedfulness, delight in the domain of Noble Ones.

23. “Te jhāyino sātatikā, niccaṃ daḷhaparakkamā; Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttara”nti.Those who meditate all the time constant and firm in their effort, those wise ones will reach Nibbāna, the unsurpassed release from bonds.

Tattha appamādoti padaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ gahetvā tiṭṭhati. Sakalampi hi tepiṭakaṃ buddhavacanaṃ āharitvā kathiyamānaṃ appamādapadameva otarati. Tena vuttaṃ –

“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena. Evameva kho,

bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī”ti (saṃ. ni. 5.140).

So panesa atthato satiyā avippavāso nāma. Niccaṃ upaṭṭhitāya satiyā cetaṃ nāmaṃ. Amatapadanti amataṃ vuccati nibbānaṃ. Tañhi ajātattā nu jīyati na mīyati, tasmā amatanti vuccati.

Pajjanti imināti padaṃ, amataṃ pāpuṇantīti attho. Amatassa padaṃ amatapadaṃ, amatassa adhigamūpāyoti vuttaṃ hoti, pamādoti pamajjanabhāvo, muṭṭhassatisaṅkhātassa satiyā vosaggassetaṃ nāmaṃ.

Maccunoti maraṇassa. Padanti upāyo maggo. Pamatto hi jātiṃ nātivattati, jāto jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upeti.

Appamattā na mīyantīti satiyā samannāgatā hi appamattā na maranti. Ajarā amarā hontīti na sallakkhetabbaṃ. Na hi koci satto ajaro amaro nāma atthi, pamattassa pana vaṭṭaṃ nāma aparicchinnaṃ,

appamattassa paricchinnaṃ. Tasmā pamattā jātiādīhi aparimuttattā jīvantāpi matāyeva nāma.

Appamattā pana appamādalakkhaṇaṃ vaḍḍhetvā khippaṃ maggaphalāni sacchikatvā dutiyatatiyaattabhāvesu na nibbattanti. Tasmā te jīvantāpi matāpi na mīyantiyeva nāma.

Ye pamattā yathā matāti ye pana sattā pamattā, te pamādamaraṇena matattā, yathā hi jīvitindriyupacchedena matā dārukkhandhasadisā apagataviññāṇā, tatheva honti.

Tesampi hi matānaṃ viya gahaṭṭhānaṃ tāva “dānaṃ dassāma, sīlaṃ rakkhissāma, uposathakammaṃ karissāmā”ti ekacittampi na uppajjati, pabbajitānampi “ācariyupajjhāyavattādīni pūressāma,

dhutaṅgāni samādiyissāma, bhāvanaṃ vaḍḍhessāmā”ti na uppajjatīti matena te kiṃ nānākaraṇāva honti. Tena vuttaṃ – “ye pamattā yathā matā”ti.

Evaṃ visesato ñatvāti pamattassa vaṭṭato nissaraṇaṃ natthi, appamattassa atthīti evaṃ visesatova jānitvā. Ke panetaṃ visesaṃ jānantīti?

Appamādamhi paṇḍitāti ye paṇḍitā medhāvino sappaññā attano appamāde ṭhatvā appamādaṃ vaḍḍhenti, te evaṃ visesakāraṇaṃ jānanti.

Appamāde pamodantīti te evaṃ ñatvā tasmiṃ attano appamāde pamodanti, pahaṃsitamukhā tuṭṭhapahaṭṭhā honti.

Ariyānaṃ gocare ratāti te evaṃ appamāde pamodantā taṃ appamādaṃ vaḍḍhetvā ariyānaṃ buddhapaccekabuddhabuddhasāvakānaṃ gocarasaṅkhāte catusatipaṭṭhānādibhede sattatiṃsa bodhipakkhiyadhamme navavidhalokuttaradhamme ca ratā niratā,

abhiratā hontīti attho.

Te jhāyinoti te appamattā paṇḍitā aṭṭhasamāpattisaṅkhātena ārammaṇūpanijjhānena vipassanāmaggaphalasaṅkhātena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyino.

Sātatikāti abhinikkhamanakālato paṭṭhāya yāva arahattamaggā satataṃ pavattakāyikacetasikavīriyā. Niccaṃ daḷhaparakkamāti yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ,

na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti evarūpena vīriyena antarā anosakkitvā niccappavattena daḷhaparakkamena samannāgatā. Phusantīti ettha dve phusanā ñāṇaphusanā ca,

vipākaphusanā ca. Tattha cattāro maggā ñāṇaphusanā nāma, cattāri phalāni vipākaphusanā nāma. Tesu idha vipākaphusanā adhippetā.

Ariyaphalena nibbānaṃ sacchikaronto dhīrā paṇḍitā tāya vipākaphusanāya phusanti, nibbānaṃ sacchikaronti. Yogakkhemaṃ anuttaranti ye cattāro yogā mahājanaṃ vaṭṭe osīdāpenti,

tehi khemaṃ nibbhayaṃ sabbehi lokiyalokuttaradhammehi seṭṭhattā anuttaranti.

Desanāpariyosāne bahū sotāpannādayo ahesuṃ. Desanā mahājanassa sātthikā jātāti.At the conclusion of the teaching many became Stream-enterers and so on, and benefit arose to many people from the teaching.

Sāmāvatīvatthu paṭhamaṃ.

Previous Next