Theravadan

From: Pali, Bhikkhu Ānandajoti

3. Cūḷapanthakattheravatthu2.3 The Story about the Elder Culla Panthaka

Uṭṭhānenappamādenāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto cūḷapanthakattheraṃ ārabbha kathesi.“Through activity, heedfulness,” this Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana with reference to Culla Panthaka the elder.

Rājagahe kira dhanaseṭṭhikulassa dhītā vayappattakāle mātāpitūhi sattabhūmikassa pāsādassa uparimatale ativiya rakkhiyamānā yobbanamadamattatāya purisalolā hutvā attano dāseneva saddhiṃ santhavaṃ katvā,We are told that the daughter of a rich merchant of Rājagaha, upon reaching the age of maturity, was guarded by her mother and father on the topmost floor of a seven-storied palace with excessive care. But in spite of this, maddened with the madness of youth and lusting for a man,

“aññepi me idaṃ kammaṃ jāneyyu”nti bhītā evamāha – “amhehi imasmiṃ ṭhāne na sakkā vasituṃ. Sace me mātāpitaro imaṃ dosaṃ jānissanti,she had intercourse with her own slave. Frightened to think that others also might find out about her misconduct, she said to him: “It is out of the question for us to live here any longer.

khaṇḍākhaṇḍikaṃ maṃ karissanti. Videsaṃ gantvā vasissāmā”ti.If my mother and father discover my misconduct, they will tear me limb from limb. Let us go live elsewhere.”

Te hatthasāraṃ gahetvā aggadvārena nikkhamitvā, “yattha vā tattha vā aññehi ajānanaṭṭhānaṃ gantvā vasissāmā”ti ubhopi agamaṃsu.So taking a few necessary things they could carry in the hand, they left the house by the principal door. “It matters little,” said they, “where we go, so long as we go and live where others will know nothing about us.”

Tesaṃ ekasmiṃ ṭhāne vasantānaṃ saṃvāsamanvāya tassā kucchismiṃ gabbho patiṭṭhāsi. Sā gabbhaparipākaṃ āgamma tena saddhiṃ mantesi, “gabbho me paripākaṃ gato,So saying, the two set out together. They took up their residence in a certain place and lived together, with the result that the young wife conceived a child in her womb. When her unborn child reached maturity, she took counsel with her husband,

ñātibandhuvirahite ṭhāne gabbhavuṭṭhānaṃ nāma ubhinnampi amhākaṃ dukkhāvahaṃ, kulagehameva gacchāmā”ti.saying: “If I give birth to my child in a place far removed from kith and kin, it will bring suffering to both of us. There is but one place for us to go, and that is home to my parents.”

So “sacāhaṃ tattha gamissāmi, jīvitaṃ me natthī”ti bhayena “ajja gacchāma, sve gacchāmā”ti divase atikkāmesi.But her husband, fearing that, if he himself went there, he would be killed, kept postponing the day of their departure, saying: “We will go today; we will go tomorrow.”

Sā cintesi – “ayaṃ bālo attano dosamahantatāya gantuṃ na ussahati, mātāpitaro nāma ekantahitāva, ayaṃ gacchatu vā, mā vā, ahaṃ gamissāmī”ti.The young wife thought to herself: “This fool realizes the enormity of his offense, and therefore dares not go. After all, a mother and a father wish one only well. Let this fellow go or not;

Sā tasmiṃ gehā nikkhante gehaparikkhāraṃ paṭisāmetvā attano kulagharaṃ gatabhāvaṃ anantaragehavāsīnaṃ ārocetvā maggaṃ paṭipajji.at any rate I intend to go.” So while her husband was out of the house, she put the household utensils away, and informing her next-door neighbors that she was going home to her parents,

Sopi gharaṃ āgantvā taṃ adisvā paṭivissake pucchitvā, “sā kulagharaṃ gatā”ti sutvā vegena anubandhitvā antarāmagge sampāpuṇi.she started out on the road. When her husband returned to the house and failed to see her, he enquired of the neighbors where she had gone. Hearing that she had gone home to her parents,

Tassāpi tattheva gabbhavuṭṭhānaṃ ahosi. So “kiṃ idaṃ, bhadde”ti pucchi. “Sāmi, me eko putto jāto”ti. “Idāni kiṃ karissāmā”ti?he set out after her as fast as he could and overtook her on the road. And right there she gave birth to her child. “What is it, wife?” asked the husband. “Husband, it is a son.”

“Yassatthāya mayaṃ kulagharaṃ gaccheyyāma, taṃ kammaṃ antarāmaggeva nipphannaṃ, tattha gantvā kiṃ karissāma, nivattissāmā”ti– “What shall we do now?” – “That for which we intended to go home to my parents has happened by the way. Why, therefore, should we go there? Let us return to our own home.”

dvepi ekacittā hutvā nivattiṃsu. Tassa ca dārakassa panthe jātattā panthakoti nāmaṃ kariṃsu. Tassā nacirasseva aparopi gabbho patiṭṭhahi. Sabbaṃ purimanayeneva vitthāretabbaṃ.Agreeing that this was the best plan, husband and wife returned to their own home. Since their son had been born by the way, they gave him the name Panthaka (Wayfarer). In no long time the young wife conceived a second child in her womb.

Tassapi dārakassa panthe jātattā paṭhamajātassa mahāpanthakoti nāmaṃ katvā itarassa cūḷapanthakoti nāmaṃ kariṃsu. Te dvepi dārake gahetvā attano vasanaṭṭhānameva gatā.All is to be related in detail precisely as before. Since this child also was born by the way, they gave him the name Culla Panthaka, calling the older son Mahā Panthaka. Taking their two sons, they returned to their own place of residence.

Tesaṃ tattha vasantānaṃ mahāpanthakadārako aññe dārake “cūḷapitā mahāpitāti,While they were living there Mahā Panthaka heard other boys speak of their uncles and grandparents.

ayyako ayyikā”ti ca vadante sutvā mātaraṃ pucchi – “amma, aññe dārakā ‘ayyako ayyikā’tipi, ‘mahāpitā cūḷapitā’tipi vadanti, kacci amhākaññeva ñātakā natthī”ti? “Āma, tāta,So one day he asked his mother: “Mother, other boys speak of their grandfather and grandmother. Haven’t we any relatives?” – “Yes, my son. You have no relatives living here, but you have a grandfather, a rich merchant,

amhākaṃ ettha ñātakā natthi. Rājagahanagare pana vo dhanaseṭṭhi nāma ayyako, tattha amhākaṃ bahū ñātakā”ti. “Kasmā tattha na gacchatha,living in Rājagaha, and we have many other relatives living there too.” – “Why don’t we go there, mother?” The mother evaded telling her son why she did not go there.

ammā”ti? Sā attano agamanakāraṇaṃ puttassa akathetvā puttesu punappunaṃ kathentesu sāmikaṃ āha – “ime dārakā maṃ ativiya kilamenti, kiṃ no mātāpitaro disvā maṃsaṃ khādissanti,But the children repeated the question time and again. Finally she said to her husband: “These children weary me excessively. Will my mother and father eat us alive when they see us? Come,

ehi, dārakānaṃ ayyakakulaṃ dassessāmā”ti? “Ahaṃ sammukhā bhavituṃ na sakkhissāmi, te pana nayissāmī”ti. “Sādhu yena kenaci upāyena dārakānaṃ ayyakakulameva daṭṭhuṃ vaṭṭatī”ti.why not let the children see the family of their grandparents?” – “I should not dare meet them face to face, but I will escort you there.” – “Very well, some means must be found by which the children can see the family of their grandparents.”

Dvepi janā dārake ādāya anupubbena rājagahaṃ patvā nagaradvāre ekissā sālāya pavisitvā dārakamātā dve dārake gahetvā attano āgatabhāvaṃ mātāpitūnaṃ ārocāpesi.So mother and father took the children, and arriving at Rājagaha in due course, took up their residence in the hall of a certain woman near the gate of the city. Then the mother of the children sent word to her mother and father that she and her children had arrived.

Te taṃ sāsanaṃ sutvā, “saṃsāre vicarantānaṃ na putto na dhītā bhūtapubbā nāma natthi, te amhākaṃ mahāparādhikā,When her parents received this message, they said to each other: “As we have passed through the round of existences, there has been no one who has not previously been a son or a daughter of ours.

na sakkā tehi amhākaṃ cakkhupathe ṭhātuṃ, ettakaṃ nāma dhanaṃ gahetvā dvepi janā phāsukaṭṭhānaṃ gantvā jīvantu,But these two have grievously offended against us, and it is out of the question for them to stand in our sight. Let these two take as much money as they need and go and live in some pleasant place. However,

dārake pana idha pesentū”ti dhanaṃ datvā dūtaṃ pāhesuṃ. Tehi pesitaṃ dhanaṃ gahetvā dārake āgatadūtānaññeva hatthe datvā pahiṇiṃsu. Dārakā ayyakakule vaḍḍhanti.let them send the children here.” So the two took the money which was sent to them, and giving their children into the hands of the messengers who came, sent them to their grandparents. Thus it happened that the children were brought up in the home of their grandparents.

Tesu cūḷapanthako atidaharo, mahāpanthako pana ayyakena saddhiṃ dasabalassa dhammakathaṃ sotuṃ gacchati.Of the two children, Culla Panthaka was still very young. Mahā Panthaka, however, used to accompany his grandfather to hear the One of Ten Strengths teach the Dhamma.

Tassa niccaṃ satthu santikaṃ gacchantassa pabbajjāya cittaṃ nami. So ayyakaṃ āha – “sace maṃ anujāneyyātha, ahaṃ pabbajeyya”nti.And as the result of his frequent visits to the Teacher, his heart inclined to go forth. Accordingly he said to his grandfather: “If you would give me your permission, I should like to go forth.” – “What say you,

“Kiṃ vadesi, tāta, sakalassa lokassapi me pabbajjāto tava pabbajjā bhaddikā. Sace sakkosi pabbajāhī”ti.dear grandson? Your going forth would please me more than the going forth of anyone else in the whole world. If you are able to do so, by all means go forth.”

Taṃ satthu santikaṃ netvā, “kiṃ, gahapati, dārako te laddho”ti vutte, “āma, bhante, ayaṃ me nattā tumhākaṃ santike pabbajitukāmo”ti āha.Accordingly the grandfather took Mahā Panthaka to the Teacher, who said: “Householder, you have won a boy?” – “Yes, venerable Sir, this is a grandson of mine who desires to go forth under you.”

Satthā aññataraṃ piṇḍapātacārikaṃ bhikkhuṃ “imaṃ dārakaṃ pabbājehī”ti āṇāpesi. Thero tassa tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājesi.The Teacher bade a certain bhikkhu on his rounds for alms to give him the going forth. The elder assigned to him as a subject of meditation the first five of the constituent parts of the body, and then gave him the going forth.

So bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampadaṃ labhitvā yonisomanasikārena kammaṭṭhānaṃ karonto arahattaṃ pāpuṇi.The youth learned by heart a considerable portion of the word of the Buddha, and when he was old enough took his higher ordination, and by diligently applying himself to meditation attained Arahatship.

So jhānasukhena phalasukhena vītināmento cintesi – “sakkā nu kho idaṃ sukhaṃ cūḷapanthakassa dātu”nti!As Mahā Panthaka passed his time in the enjoyment of the bliss of absorption, in the enjoyment of the bliss of the fruition of the path, he thought to himself: “Assuredly it is in the power of Culla Panthaka to experience this same bliss.”

Tato ayyakaseṭṭhissa santikaṃ gantvā evamāha – “mahāseṭṭhi, sace anujāneyyātha,Therefore he went to the rich man his grandfather and said to him: “Rich man, if you will give your kind permission,

ahaṃ cūḷapanthakaṃ pabbājeyya”nti. “Pabbājetha, bhante”ti. Seṭṭhi kira sāsane ca suppasanno,I should like to let Culla Panthaka go forth.” – “By all means give him the going forth, venerable Sir.” We are told that the rich man was profoundly attached to the dispensation of the Buddha,

“kataradhītāya vo ete puttā”ti pucchiyamāno ca “palātadhītāyā”ti vattuṃ lajjati, tasmā sukheneva tesaṃ pabbajjaṃ anujāni.and that when asked: “Of which daughter of yours are these two children the sons?” he felt ashamed to say: “Of my daughter who ran away,” and that for these two reasons he was only too glad to give them permission to go forth.

Thero cūḷapanthakaṃ pabbājetvā sīlesu patiṭṭhāpesi. So pabbajitvāva dandho ahosi.So the Elder Mahā Panthaka gave his brother Culla Panthaka the going forth and established him in the moral precepts. But Culla Panthaka, once gone forth, proved a dullard.

“Padmaṃ yathā kokanadaṃ sugandhaṃ, Pāto siyā phullamavītagandhaṃ; Aṅgīrasaṃ passa virocamānaṃ, Tapantamādiccamivantalikkhe”ti. (saṃ. ni. 1.123; a. ni. 5.195) –Like a fragrant red lotus that blooms in the morning without losing its scent, behold the Resplendent One shining forth, like the sun shines forth in the firmament.

Imaṃ ekaṃ gāthaṃ catūhi māsehi uggaṇhituṃ nāsakkhi. So kira kassapasammāsambuddhakāle pabbajitvā paññavā hutvā aññatarassa dandhabhikkhuno uddesaggahaṇakāle parihāsakeḷiṃ akāsi.In four months he was unable to learn by heart this single verse. It seems that, in the dispensation of the Sambuddha Kassapa, he possessed great wisdom, but that, after entering the spiritual life, he ridiculed and made fun of a certain bhikkhu who was a dullard,

So bhikkhu tena parihāsena lajjito neva uddesaṃ gaṇhi, na sajjhāyamakāsi. Tena kammena ayaṃ pabbajitvāva dandho jāto,while the latter was trying to learn the sacred word; and that this bhikkhu, embarrassed by the ridicule to which he was subjected, was unable either to learn the passage by heart or even to repeat it. As the result of that act,

gahitagahitaṃ padaṃ uparūparipadaṃ gaṇhantassa nassati. Tassa imameva gāthaṃ uggahetuṃ vāyamantassa cattāro māsā atikkantā.Culla Panthaka was reborn as a dullard, and every sentence he learned put the preceding sentence out of his mind; indeed four months passed while he was striving to learn this one verse.

Atha naṃ mahāpanthako, “cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekaṃ gāthampi gaṇhituṃ na sakkosi,Thereupon Mahā Panthaka said to his brother: “Culla Panthaka, it is not in your power to master this dispensation. In four months you have not been able to learn a single verse. How can you ever hope to reach the goal of the spiritual life?

pabbajitakiccaṃ pana kathaṃ matthakaṃ pāpessasi, nikkhama ito”ti vihārā nikkaḍḍhi. Cūḷapanthako buddhasāsane sinehena gihibhāvaṃ na pattheti.Go from here at once,” and he threw him out of the monastery. But Culla Panthaka was sincerely attached to the dispensation of the Buddha, and the last thing in the world he wished to do was to leave the Saṅgha and return to the life of a householder.

Tasmiñca kāle mahāpanthako bhattuddesako ahosi. Jīvako komārabhacco bahuṃ mālāgandhavilepanaṃ ādāya attano ambavanaṃ gantvā satthāraṃ pūjetvā dhammaṃ sutvā uṭṭhāyāsanā dasabalaṃ vanditvā mahāpanthakaṃ upasaṅkamitvā,Now at that time Jīvaka Komārabhacca, taking an abundant supply of garlands and of various kinds of perfumes, went to his own mango-grove, rendered honor to the Teacher, listened to the Dhamma, and then rising from his seat and paying obeisance to the Teacher,

“kittakā, bhante, satthu santike bhikkhū”ti pucchi. “Pañcamattāni bhikkhusatānī”ti. “Sve, bhante,approached Mahā Panthaka, who was distributor of meals, and asked him: “Venerable Sir, how many bhikkhus are living with the Teacher?” – “Five hundred.”

buddhappamukhāni pañca bhikkhusatāni ādāya amhākaṃ nivesane bhikkhaṃ gaṇhathā”ti. “Upāsaka, cūḷapanthako nāma bhikkhu dandho aviruḷhidhammo, taṃ ṭhapetvā sesānaṃ nimantanaṃ sampaṭicchāmī”ti thero āha.– “Tomorrow, venerable Sir, bring the five hundred bhikkhus presided over by the Buddha and take a meal in our house.” – “The bhikkhu Culla Panthaka is a dullard and has made no progress in the Dhamma. I accept the invitation for all except him.”

Taṃ sutvā cūḷapanthako cintesi – “thero ettakānaṃ bhikkhūnaṃ nimantanaṃ sampaṭicchanto maṃ bāhiraṃ katvā sampaṭicchati, nissaṃsayaṃ mayhaṃ bhātikassa mayi cittaṃ bhinnaṃ bhavissati,When Culla Panthaka heard that, he thought to himself: “The elder accepts an invitation for all these bhikkhus, but in accepting it, deliberately leaves me out. Beyond a doubt my brother’s affection for me is gone. Of what profit to me any longer is this dispensation?

kiṃ dāni mayhaṃ iminā sāsanena, gihī hutvā dānādīni puññāni karonto jīvissāmī”ti? So punadivase pātova vibbhamituṃ pāyāsi.I will return to the life of a householder and spend my days giving alms and doing other works of merit.” So on the following day, very early in the morning, he set out with the intention of returning to the life of a householder.

Satthā paccūsakāleyeva lokaṃ volokento imaṃ kāraṇaṃ disvā paṭhamataraṃ gantvā cūḷapanthakassa gamanamagge dvārakoṭṭhake caṅkamanto aṭṭhāsi.Very early in the morning also the Teacher surveyed the world, and seeing this incident, preceded Culla Panthaka to the gate and walked back and forth on the same road Culla Panthaka had taken.

Cūḷapanthako gacchanto satthāraṃ disvā upasaṅkamitvā vanditvā aṭṭhāsi. Atha naṃ satthā “kuhiṃ pana tvaṃ, cūḷapanthaka,As Culla Panthaka came along, he saw the Teacher, and approaching him, worshipped him. The Teacher said: “But, Culla Panthaka, where are you going at this hour of the day?”

imāya velāya gacchasī”ti āha. “Bhātā maṃ, bhante, nikkaḍḍhati, tenāhaṃ vibbhamituṃ gacchāmī”ti. “Cūḷapanthaka,– “Venerable Sir, my brother has thrown me out, and therefore I intend to return to the world.” – “Culla Panthaka, it was at my hands that you received the going forth.

tava pabbajjā nāma mama santakā, bhātarā nikkaḍḍhito kasmā mama santikaṃ nāgañchi, ehi, kiṃ te gihibhāvena, mama santike bhavissasī”tiTherefore when your brother expelled you, why did you not come to me? Come now, what have you to do with the life of a householder? You shall remain with me.”

cakkaṅkitatalena pāṇinā taṃ sirasi parāmasitvā ādāya gantvā gandhakuṭippamukhe nisīdāpetvā, “cūḷapanthaka,So saying, the Teacher stroked him on the head with his hand, the palm of which was marked with the wheel, and taking him with him, went and seated him over against the Perfumed Chamber.

puratthābhimukho hutvā imaṃ pilotikaṃ ‘rajoharaṇaṃ rajoharaṇa’nti parimajjanto idheva hohī”ti iddhiyā abhisaṅkhataṃ parisuddhaṃ pilotikaṃ datvā kāle ārocite bhikkhusaṅghaparivuto jīvakassa gehaṃ gantvā paññattāsane nisīdi.And creating by psychic power a perfectly clean cloth, he gave it to him, saying: “Culla Panthaka, remain right here, face towards the east, rub this cloth, and say as you do so: ‘Removal of impurity! Removal of impurity!’” Just then meal-time was announced, whereupon the Teacher, accompanied by the Saṅgha of bhikkhus, went to the house of Jīvaka and sat down on the seat prepared for him.

Cūḷapanthakopi sūriyaṃ olokento taṃ pilotikaṃ “rajoharaṇaṃ rajoharaṇa”nti parimajjanto nisīdi.Culla Panthaka sat down, facing the sun, and rubbed the cloth, saying as he did so: “Removal of impurity! Removal of impurity!”

Tassa taṃ pilotikakhaṇḍaṃ parimajjantassa kiliṭṭhaṃ ahosi. Tato cintesi – “idaṃ pilotikakhaṇḍaṃ ativiya parisuddhaṃ, imaṃ pana attabhāvaṃ nissāya purimapakatiṃ vijahitvā evaṃ kiliṭṭhaṃ jātaṃ,As he rubbed the piece of cloth, it became soiled. Thereupon he thought: “This piece of cloth was perfectly clean before. But through this body of mine it has lost its original character and has become soiled. ‘Impermanent, indeed, are all existing things!’”

aniccā vata saṅkhārā”ti khayavayaṃ paṭṭhapento vipassanaṃ vaḍḍhesi. Satthā “cūḷapanthakassa cittaṃ vipassanaṃ āruḷha”nti ñatvā,And grasping the thought of decay and death, he developed insight. The Teacher, knowing that Culla Panthaka’s mind had attained insight, said: “Culla Panthaka,

“cūḷapanthaka, tvaṃ pilotikakhaṇḍameva saṃkiliṭṭhaṃ ‘rajaṃ raja’nti mā saññaṃ kari, abbhantare pana te rāgarajādayo atthi,think not that only a piece of cloth has become soiled with dust. Indeed within you are the dust of passion and other defilements; remove them.”

te harāhī”ti vatvā obhāsaṃ vissajjetvā purato nisinno viya paññāyamānarūpo hutvā imā gāthā abhāsi –And sending forth a radiant image of himself, the Teacher, appearing to be sitting before him, as it were, pronounced the following verses:

“Rāgo rajo na ca pana reṇu vuccati, Rāgassetaṃ adhivacanaṃ rajoti; Etaṃ rajjaṃ vippajahitva bhikkhavo, Viharanti te vigatarajassa sāsane.Passion is called dust, not particles of dirt, “dust” is a name for passion; monastics, having abandoned this dust, live in the Dispensation of one free from dust.

“Doso rajo na ca pana reṇu vuccati, Dosassetaṃ adhivacanaṃ rajoti; Etaṃ rajaṃ vippajahitva bhikkhavo, Viharanti te vigatarajassa sāsane.Hatred is called dust, not particles of dirt, “dust” is a name for hatred; monastics, having abandoned this dust, live in the Dispensation of one free from dust.

“Moho rajo na ca pana reṇu vuccati, Mohassetaṃ adhivacanaṃ rajoti; Etaṃ rajaṃ vippajahitva bhikkhavo, Viharanti te vigatarajassa sāsane”ti. (mahāni. 209);Delusion is called dust, not particles of dirt, “dust” is a name for delusion; monastics, having abandoned this dust, live in the Dispensation of one free from dust.

Gāthāpariyosāne cūḷapanthako saha paṭisambhidāhi arahattaṃ pāpuṇi. Saha paṭisambhidāhiyevassa tīṇi piṭakāni āgamiṃsu.At the conclusion of the verses Culla Panthaka attained Arahatship, together with the analytic knowledges, and knowledge of the Three Baskets.

So kira pubbe rājā hutvā nagaraṃ padakkhiṇaṃ karonto nalāṭato sede muccante parisuddhena sāṭakena nalāṭantaṃ puñchi,It appears that in a previous state of existence he was a king. Once, while making a ceremonial circuit of the city, with sweat pouring down his forehead, he wiped his forehead with a clean cloth,

sāṭako kiliṭṭho ahosi. So “imaṃ sarīraṃ nissāya evarūpo parisuddho sāṭako pakatiṃ jahitvā kiliṭṭho jāto,whereupon the cloth became soiled. He thought: “By reason of this body of mine a cloth so clean as this has lost its former character and become soiled. ‘Impermanent, indeed,

aniccā vata saṅkhārā”ti aniccasaññaṃ paṭilabhi. Te kāraṇenassa rajoharaṇameva paccayo jāto.are all existing things!’” Thus did he acquire the concept of impermanence. In consequence of this, in a later existence, removal of impurity became his salvation.

Jīvakopi kho komārabhacco dasabalassa dakkhiṇodakaṃ upanāmesi. Satthā “nanu, jīvaka, vihāre bhikkhū atthī”ti hatthena pattaṃ pidahi.Jīvaka Komārabhacca offered the water of donation to the One of Ten Strengths. The Teacher said, covering the bowl with his hand: “Jīvaka, are there no bhikkhus in the monastery?”

Mahāpanthako “nanu, bhante, vihāre bhikkhū natthī”ti āha. Satthā “atthi, jīvakā”ti āha. Jīvako “tena hi bhaṇe gaccha,Mahā Panthaka replied: “No, venerable Sir, there are no bhikkhus in the monastery.” The Teacher said: “But Jīvaka, there are!” – “Very well,” said Jīvaka,

vihāre bhikkhūnaṃ atthibhāvaṃ vā natthibhāvaṃ vā tvaññeva jānāhī”ti purisaṃ pesesi. Tasmiṃ khaṇe cūḷapanthako “mayhaṃ bhātiko ‘vihāre bhikkhū natthī’ti bhaṇati,and he sent a man to find out. He said: “Go to the monastery and find out whether or not there are any bhikkhus there.” At that moment Culla Panthaka said to himself: “My brother says: ‘There are no bhikkhus in the monastery.’

vihāre bhikkhūnaṃ atthibhāvamassa pakāsessāmī”ti sakalaṃ ambavanaṃ bhikkhūnaññeva pūresi. Ekacce bhikkhū cīvarakammaṃ karonti,I will show him that there are bhikkhus in the monastery.” And forthwith he filled the whole mango-grove with bhikkhus. Some of them were making robes, others were dyeing robes,

ekacce rajanakammaṃ karonti, ekacce sajjhāyaṃ karonti. Evaṃ aññamaññaasadisaṃ bhikkhusahassaṃ māpesi. So puriso vihāre bahū bhikkhū disvā nivattitvā,others were repeating the sacred texts. Thus did Culla Panthaka create by supernatural power a thousand bhikkhus, each different from every other. So when Jīvaka’s messenger saw the numerous bhikkhus,

“ayya, sakalaṃ ambavanaṃ bhikkhūhi paripuṇṇa”nti jīvakassa ārocesi. Theropi kho tattheva –he returned and told Jīvaka: “Noble sir, the entire mango-grove is full of bhikkhus.” And right there the Elder

“Sahassakkhattumattānaṃ, nimminitvāna panthako; Nisīdambavane ramme, yāva kālappavedanā”ti.Panthaka, having multiplied himself a thousand-fold, sat in the charming mango-grove, until such time as he was called.

Atha satthā taṃ purisaṃ āha – “vihāraṃ gantvā ‘satthā cūḷapanthakaṃ nāma pakkosatī’ti vadehī”ti. Tena gantvā tathā vutte, “ahaṃ cūḷapanthako, ahaṃ cūḷapanthako”ti mukhasahassaṃ uṭṭhahi.The Teacher said to the man: “Go to the monastery and say: ‘The Teacher summons Culla Panthaka.’” The man went and said what he was told to say. Thereupon the cry went up from a thousand throats: “I am Culla Panthaka! I am Culla Panthaka!”

So puriso puna gantvā, “sabbepi kira, bhante, cūḷapanthakāyeva nāmā”ti āha. “Tena hi gantvā yo ‘ahaṃ cūḷapanthako’ti paṭhamaṃ vadati, taṃ hatthe gaṇha,The man returned and said: “Venerable Sir, they all say they are Culla Panthaka.” The Teacher said: “Well then, go and take by the hand the first man that says: ‘I am Culla Panthaka,’

avasesā antaradhāyissantī”ti. So tathā akāsi. Tāvadeva sahassamattā bhikkhū antaradhāyiṃsu. Theropi tena purisena saddhiṃ agamāsi.and the rest will disappear.” The man did so. Immediately the thousand bhikkhus disappeared. The Elder Culla Panthaka returned with the man who came for him.

Satthā bhattakiccapariyosāne jīvakaṃ āmantesi – “jīvaka, cūḷapanthakassa pattaṃ gaṇhāhi, ayaṃ te anumodanaṃ karissatī”ti.At the end of the meal the Teacher addressed Jīvaka: “Jīvaka, take Culla Panthaka’s bowl, and he will pronounce the words of thanksgiving for you.” Jīvaka took his bowl. The Elder Culla Panthaka,

Jīvako tathā akāsi. Thero sīhanādaṃ nadanto taruṇasīho viya tīhi piṭakehi saṅkhobhetvā anumodanamakāsi.like a young lion roaring a lion’s roar, pronounced the words of thanksgiving, ranging through the whole of the Three Baskets. The Teacher arose from his seat,

Satthā uṭṭhāyāsanā bhikkhusaṅghaparivuto vihāraṃ gantvā bhikkhūhi vatte dassite gandhakuṭippamukhe ṭhatvā bhikkhusaṅghassa sugatovādaṃ datvā kammaṭṭhānaṃ kathetvā bhikkhusaṅghaṃ uyyojetvā surabhigandhavāsitaṃ gandhakuṭiṃ pavisitvā dakkhiṇena passena sīhaseyyaṃ upagato.and surrounded by the Saṅgha of bhikkhus, went to the monastery. After the bhikkhus had shown the Teacher the customary attentions, the Teacher, facing the Perfumed Chamber, admonished the Saṅgha of bhikkhus with the admonition of the Happy One, assigned a subject of meditation, dismissed the Saṅgha of monastics, and then, having entered the Perfumed Chamber, lay down lion-like on his right side.

Atha sāyanhasamaye bhikkhū ito cito ca samosaritvā rattakambalasāṇiyā parikkhittā viya nisīditvā satthu guṇakathaṃ ārabhiṃsu, “āvuso,Now at eventide the monastics assembled from all quarters, and drawing as it were curtains of crimson blankets, sat down and began to praise the virtues of the Teacher. “Friends, Mahā Panthaka,

mahāpanthako cūḷapanthakassa ajjhāsayaṃ ajānanto catūhi māsehi ekaṃ gāthaṃ uggaṇhāpetuṃ na sakkoti, ‘dandho aya’nti vihārā nikkaḍḍhi,not understanding the disposition of Culla Panthaka, thinking merely: ‘In four months this dullard has not been able to learn a single verse,’ expelled him from the monastery. But the Sambuddha,

sammāsambuddho pana attano anuttaradhammarājatāya ekasmiṃyevassa antarabhatte saha paṭisambhidāhi arahattaṃ adāsi, tīṇi piṭakāni saha paṭisambhidāhiyeva āgatāni, aho buddhānaṃ balaṃ nāma mahanta”nti.because he is unsurpassed king of the Dhamma, within the space of a single meal bestowed Arahatship upon him, and together with Arahatship the analytic knowledges, and with the analytic knowledges mastery of the Three Baskets. Oh, great is the power of the Buddhas!”

Atha bhagavā dhammasabhāyaṃ imaṃ kathāpavattiṃ ñatvā,Now the Fortunate One, knowing that they were discussing this matter in the Dhamma Hall,

“ajja mayā gantuṃ vaṭṭatī”ti buddhaseyyāya uṭṭhāya surattadupaṭṭaṃ nivāsetvā vijjulataṃ viya kāyabandhanaṃ bandhitvā rattakambalasadisaṃ sugatamahācīvaraṃ pārupitvā surabhigandhakuṭito nikkhamma mattavaravāraṇasīhavijambhitavilāsena anantāya buddhalīḷāya dhammasabhaṃ gantvā alaṅkatamaṇḍalamāḷamajjhe supaññattavarabuddhāsanaṃ abhiruyha chabbaṇṇabuddharaṃsiyo vissajjento aṇṇavakucchiṃ khobhayamāno yugandharamatthake bālasūriyo viya āsanamajjhe nisīdi.thought to himself: “It is my duty to go to them this very moment.” Accordingly he arose from the seat of the Buddha, put on his gloriously dyed under and upper robes, girded himself as with lightning, and over his shoulders, like a crimson blanket, threw the great robe of the Happy One. And coming forth from his richly fragrant Perfumed Chamber, and walking with the stride of a noble elephant in rut, with the incomparable grace of a Buddha, he proceeded to the Dhamma Hall. And mounting the gloriously arrayed sublime seat of the Buddha, and diffusing from his body the six-colored rays of a Buddha, even as the sun, newly risen on the top of Mount Yugandhara, agitates the inmost depths of the sea, he sat down in the center of the seat.

Sammāsambuddhe pana āgatamatte bhikkhusaṅgho kathaṃ pacchinditvā tuṇhī ahosi. Satthā mudukena mettacittena parisaṃ oloketvā, “ayaṃ parisā ativiya sobhati,Now the moment the Sambuddha arrived, the Saṅgha of bhikkhus ceased their talk, and became silent. The Teacher surveyed the assembly with a soft, kind heart and said: “This assembly is exceedingly beautiful.

ekassapi hatthakukkuccaṃ vā pādakukkuccaṃ vā ukkāsitasaddo vā khipitasaddo vā natthi, sabbepi ime buddhagāravena sagāravā, buddhatejena tajjitā.Not a single hand is out of place, not a single foot is out of place; not a cough is to be heard, not a sneeze is to be heard; all these bhikkhus, reverent with reverence for the Buddha, subdued by the majesty of the Buddha,

Mayi āyukappampi akathetvā nisinne paṭhamaṃ kathaṃ samuṭṭhāpetvā na kathessanti. Kathāsamuṭṭhāpanavattaṃ nāma mayāva jānitabbaṃ, ahameva paṭhamaṃ kathessāmī”tithough I were to sit here for an aeon and not speak, would refrain from speaking first, would not so much as open their lips. I alone have the right to decide when it is proper to begin to speak. Therefore will I speak first.”

madhurena brahmassarena bhikkhū āmantetvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā,Accordingly with sweet voice, a voice like that of Great Brahma, he addressed the bhikkhus: “Bhikkhus, what is the subject of your conversation now, as you sit here all gathered together?

kā ca pana vo antarākathā vippakatā”ti pucchitvā, “imāya nāmā”ti vutte, “na, bhikkhave, cūḷapanthako idāneva dandho,What was the subject of the discussion which you so suddenly broke off?” When they told him, he said: “Bhikkhus, this is not the first time Culla Panthaka has proved a dullard.

pubbepi dandhoyeva. Na kevalañcassāhaṃ idāneva avassayo jāto, pubbepi avassayo ahosimeva. Pubbe panāhaṃ imaṃ lokiyakuṭumbassa sāmikaṃ akāsiṃ,In a previous state of existence also he was a dullard. This is not the first time I have been his refuge. In a previous state of existence also I was his refuge. But in a previous state of existence I made him master of the wealth of this world.

idāni lokuttarakuṭumbassā”ti vatvā tamatthaṃ vitthārato sotukāmehi bhikkhūhi āyācito atītaṃ āhari –Just now I made him master of wealth that transcends this world.” The bhikkhus desired to hear all about it. Responding to their requests, he related the following

“Atīte, bhikkhave, bārāṇasinagaravāsī eko māṇavo takkasilaṃ gantvā sippuggahaṇatthāya disāpāmokkhassa ācariyassa dhammantevāsiko hutvā pañcannaṃ māṇavakasatānaṃ antare ativiya ācariyassa upakārako ahosi,Once upon a time a certain young man who lived in the city of Bārāṇasī went to Takkasilā for the purpose of acquiring the arts and became the pupil of a world-renowned teacher. He was by all odds the most helpful to the teacher of all the five hundred young men who were his pupils. All of his duties,

pādaparikammādīni sabbakiccāni karoti. Dandhatāya pana kiñci uggaṇhituṃ na sakko”ti. Ācariyo “ayaṃ mama bahūpakāro,such as attending to his feet, he performed most faithfully. But he was such a dullard that he was not able to learn a single thing. The teacher thought: “This young man is most helpful to me; I will instruct him in the arts.”

sikkhāpessāmi na”nti vāyamantopi kiñci sikkhāpetuṃ na sakkoti. So ciraṃ vasitvā ekagāthampi uggaṇhituṃ asakkonto ukkaṇṭhitvā “gamissāmī”ti ācariyaṃ āpucchi.But in spite of his best efforts he was unable to teach him a single thing. When, after a long residence, the young man was unable to learn a single verse, he became discouraged, and resolving to return home, asked leave of the teacher.

Ācariyo cintesi – “ayaṃ mayhaṃ upakārako, paṇḍitabhāvamassa paccāsīsāmi, na naṃ kātuṃ sakkomi,The teacher thought to himself: “This young man is a devoted servitor of mine. I should like to make a learned man of him, but this I cannot do.

avassaṃ mayā imassa paccupakāro kātabbo, ekamassa mantaṃ bandhitvā dassāmī”ti so taṃ araññaṃ netvā “ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi?However, I ought certainly to make him some return for the assistance he has rendered me. I will compose a certain mantra for him and give it to him.” So he took him to the forest and composed for him the mantra: “You’re rubbing!

Ahampi taṃ jānāmi jānāmī”ti imaṃ mantaṃ bandhitvā uggaṇhāpento anekasatakkhattuṃ parivattāpetvā, “paññāyati te”ti pucchitvā,You’re rubbing! Why are you rubbing? I know, I know too!” And this charm he taught him, causing him to repeat it many hundred times. “Do you know it now?” asked the teacher. “Yes,”

“āma, paññāyatī”ti vutte “dandhena nāma vāyāmaṃ katvā paguṇaṃ kataṃ sippaṃ na palāyatī”ti cintetvā maggaparibbayaṃ datvā, “gaccha, imaṃ mantaṃ nissāya jīvissasi,replied the young man; “I know it now.” Thought the teacher: “If a dullard by dint of hard labor once learns by heart a form of words, it will never leave him.” And giving him money to defray the expenses of his journey, he dismissed him,

apalāyanatthāya panassa niccaṃ sajjhāyaṃ kareyyāsī”ti vatvā taṃ uyyojesi.saying: “Now go make your living by this mantra. But in order that you may not forget it, keep repeating it over and over.”

Athassa mātā bārāṇasiyaṃ sampattakāle “putto me sippaṃ sikkhitvā āgato”ti mahāsakkārasammānaṃ akāsi.When he arrived at Bārāṇasī, his mother said to herself: “My son has returned after acquiring the arts,” and held high festival in his honor.

Tadā bārāṇasirājā “atthi nu kho me kāyakammādīsu koci doso”ti paccavekkhanto attano aruccanakaṃ kiñci kammaṃ adisvā “attano vajjaṃ nāma attano na paññāyati,It happened just at this time that the king of Bārāṇasī made a careful examination of his bodily deeds and the like for the purpose of discovering whether he had been guilty of any fault. So far as he could see, he had been guilty of no impropriety.

paresaṃ paññāyati, nāgarānaṃ pariggaṇhissāmī”ti cintetvā sāyaṃ aññātakavesena nikkhamitvā,But he reflected: “A person never sees his own faults; it takes other persons to see them. I will make a tour of the city and listen to what others say about me.

“sāyamāsaṃ bhuñjitvā nisinnamanussānaṃ kathāsallāpo nāma nānappakārako hoti,When people have eaten supper and have sat down, they gossip and talk about all sorts of things. If I am ruling unjustly,

‘sacāhaṃ adhammena rajjaṃ kāremi, pāpena adhammikena raññā daṇḍabaliādīhi hatamhā’ti vakkhanti. ‘Sace dhammena rajjaṃ kāremi,they will say: ‘We are utterly ruined by the punishments, taxes, and other oppressions of our wicked king.’ If, on the other hand, I am ruling justly, they will comment on my good qualities,

dīghāyuko hotu no rājā’tiādīni vatvā mama guṇaṃ kathessantī”ti tesaṃ tesaṃ gehānaṃ bhittianusāreneva vicarati.paying me many compliments and saying: ‘Long life to our king!’” So at nightfall he put on a disguise and went about the city, walking close to the walls of their houses.

Tasmiṃ khaṇe umaṅgacorā dvinnaṃ gehānaṃ antare umaṅgaṃ bhindanti ekaumaṅgeneva dve gehāni pavisanatthāya.At that moment some tunnel-thieves began to dig a tunnel between two houses in order to enter two houses by the same tunnel. The king saw them and took his stand in the shadow of the house.

Rājā te disvā gehacchāyāya aṭṭhāsi. Tesaṃ umaṅgaṃ bhinditvā gehaṃ pavisitvā bhaṇḍakaṃ olokitakāle māṇavo pabujjhitvā taṃ mantaṃ sajjhāyanto “ghaṭṭesi ghaṭṭesi,Now in this house lived the young man who had just returned from Takkasilā with the mantra. When the thieves had dug the tunnel, they entered the house and began to look over the goods in the house.

kiṃ kāraṇā ghaṭṭesi? Ahampi taṃ jānāmi jānāmī”ti āha. Te taṃ sutvā, “iminā kiramhā ñātā,Just then the young man woke up and began to repeat his mantra: “You’re rubbing! You’re rubbing! Why are you rubbing? I know, I know too!” When the thieves heard this,

idāni no nāsessatī”ti nivatthavatthānipi chaḍḍetvā bhītā sammukhasammukhaṭṭhāneneva palāyiṃsu.they exclaimed: “This man knows what we are up to. Now he will kill us.” And forthwith, dropping even the clothes they had on, they fled in terror in the first direction that was handy.

Rājā te palāyante disvā itarassa ca mantasajjhāyanasaddaṃ sutvā gehaññeva vavatthapetvā nāgarānaṃ pariggaṇhitvā nivesanaṃ pāvisi.The king, seeing them fleeing and hearing the words of the young man as he repeated his mantra, continued his tour of the city and then entered the royal residence.

So vibhātāya pana rattiyā pātovekaṃ purisaṃ pakkositvā āha – “gaccha bhaṇe, asukavīthiyaṃ nāma yasmiṃ gehe umaṅgo bhinno,When the night grew bright and the dawn came, the king summoned a certain man and said to him: “My man, go into such and such a street, and in a certain house, where a tunnel has been dug,

tattha takkasilato sippaṃ uggaṇhitvā āgatamāṇavo atthi, taṃ ānehī”ti. So gantvā “rājā taṃ pakkosatī”ti vatvā māṇavaṃ ānesi.you will find a young man who has just returned from Takkasilā after learning the various arts. Bring him to me.” The man went and said to the young man: “The king summons you,” and conducted him to the king.

Atha naṃ rājā āha – “tvaṃ, tāta, takkasilato sippaṃ uggaṇhitvā āgatamāṇavo”ti? “Āma, devā”ti. “Amhākampi taṃ sippaṃ dehī”ti.The king said to him: “Friend, are you the young man that has just returned from Takkasilā after learning the various arts?” – “Yes, your majesty.” – “Give us this mantra also.” – “Very well, your majesty.

“Sādhu, deva, samānāsane nisīditvā gaṇhāhī”ti. Rājāpi tathā katvā mantaṃ gahetvā “ayaṃ te ācariyabhāgo”ti sahassaṃ adāsi.Sit down on the same seat with me and learn it.” The king sat down on the same seat with him, learned the mantra, and then said to him: “Here is your fee as teacher,” and gave him a thousand coins.

Tadā senāpati rañño kappakaṃ āha – “kadā rañño massuṃ karissasī”ti?Just at this time the commander-in-chief of the army said to the king’s barber: “When do you expect to shave the king’s beard?”

“Sve vā parasuve vā”ti. So tassa sahassaṃ datvā “kiccaṃ me atthī”ti vatvā, “kiṃ,– “Tomorrow or the day after.” The commander-in-chief of the army gave the king’s barber a thousand coins and said to him: “I have something for you to do.”

sāmī”ti vutte “rañño massukammaṃ karonto viya hutvā khuraṃ ativiya pahaṃsitvā galanāḷiṃ chinda, tvaṃ senāpati bhavissasi, ahaṃ rājā”ti.– “What is it, master?” – “Go through the form of shaving the king’s beard, but grind your razor very sharp and cut his windpipe. Then you shall be commander-in-chief of the army and I shall be king.” – “Very well,” said the barber, agreeing to the bargain.

So “sādhū”ti sampaṭicchitvā rañño massukammakaraṇadivase gandhodakena massuṃ temetvā khuraṃ pahaṃsitvā nalāṭante gahetvā,When the day came for the barber to shave the king’s beard, he moistened the king’s beard with scented water, sharpened his razor, and held it at the king’s forehead.

“khuro thokaṃ kuṇṭhadhāro, ekappahāreneva galanāḷiṃ chindituṃ vaṭṭatī”ti puna ekamantaṃ ṭhatvā khuraṃ pahaṃsi.Discovering that the razor was slightly dull, and realizing that he must cut the king’s windpipe with a single stroke, he stepped aside and began to sharpen his razor again.

Tasmiṃ khaṇe rājā attano mantaṃ saritvā sajjhāyaṃ karonto “ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi? Ahampi taṃ jānāmi jānāmī”ti āha.At that moment the king remembered his mantra and began to repeat it, saying: “You’re rubbing! You’re rubbing! Why are you rubbing? I know, I know too!” Beads of sweat stood out on the forehead of the barber.

Nhāpitassa nalāṭato sedā mucciṃsu. So “jānāti mama kāraṇaṃ rājā”ti bhīto khuraṃ bhūmiyaṃ khipitvā pādamūle urena nipajji.“The king knows all about this business,” he thought. He flung his razor to the ground in terror and prostrated himself on his breast before the feet of the king.

Rājāno nāma chekā honti, tena taṃ evamāha – “are, duṭṭha, nhāpita, ‘na maṃ rājā jānātī’ti saññaṃ karosī”ti.Now kings know a thing or two; and the king of Bārāṇasī immediately said to the barber: “Scoundrel of a barber, you thought to yourself: ‘The king doesn’t know about this.’”

“Abhayaṃ me dehi, devā”ti. “Hotu, mā bhāyi, kathehī”ti. Senāpati me, deva, sahassaṃ datvā,– “Spare my life, your majesty.” – “Very well, fear not. Tell me about it.” – “Your majesty, the commander-in-chief of the army gave me a thousand coins,

“rañño massuṃ karonto viya galanāḷiṃ chinda, ahaṃ rājā hutvā taṃ senāpatiṃ karissāmī”ti āhāti.saying to me: ‘Go through the form of shaving the king’s beard, but cut his windpipe. Then I shall be king and you shall be commander-in-chief of the army.’”

Rājā taṃ sutvā “ācariyaṃ me nissāya jīvitaṃ laddha”nti cintetvā senāpatiṃ pakkosāpetvā, “ambho, senāpati,The king thought to himself: “It is due to my teacher that my life was spared.” He sent for the commander-in-chief of the army and said to him: “Well,

kiṃ nāma tayā mama santikā na laddhaṃ, idāni taṃ daṭṭhuṃ na sakkomi, mama raṭṭhā nikkhamāhī”ti taṃ raṭṭhā pabbājetvācommander-in-chief, what is there that you have not received from me? Henceforth I can endure to look upon you no longer. Depart from my kingdom.” With these words he banished him from the kingdom.

ācariyaṃ pakkosāpetvā, “ācariya, taṃ nissāya mayā jīvitaṃ laddha”nti vatvā mahantaṃ sakkāraṃ karitvā tassa senāpatiṭṭhānaṃ adāsi.Then he sent for the young man who had been his teacher and said to him: “Teacher, it is due to you that my life was spared.” And when he had so said, he bestowed high honor upon him and made him commander-in-chief of his army.

“So tadā cūḷapanthako ahosi, satthā disāpāmokkho ācariyo”ti.“At that time,” said the Teacher, “the young man was Culla Panthaka, and the world-renowned teacher was the Teacher himself.”

Satthā imaṃ atītaṃ āharitvā, “evaṃ, bhikkhave, pubbepi cūḷapanthako dandhoyeva ahosi, tadāpissāhaṃ avassayo hutvā taṃ lokiyakuṭumbe patiṭṭhāpesi”nti vatvāTherefore when the Teacher had finished this Story of the Past, he said: “Bhikkhus, thus in a previous state of existence also Culla Panthaka was a dullard, and at that time also I became his refuge and established him in the possession of the wealth of this world.”

puna ekadivasaṃ “aho satthā cūḷapanthakassa avassayo jāto”ti kathāya samuṭṭhitāya cūḷaseṭṭhijātake atītavatthuṃ kathetvā –Again one day the bhikkhus began a discussion: “The Teacher indeed became a refuge to Culla Panthaka.” Thereupon the Teacher related the Story of the Past found in the Cullaseṭṭhi Birth Story.

“Appakenāpi medhāvī, pābhatena vicakkhaṇo; Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama”nti. (jā. 1.1.4) –Even with a little capital, an intelligent and skilled person raises himself up, like a small fire blown into flame.

Gāthaṃ vatvā, “na, bhikkhave, idānevāhaṃ imassa avassayo jāto, pubbepi avassayo ahosimeva. Pubbe panāhaṃ imaṃ lokiyakuṭumbassa sāmikaṃ akāsiṃ, idāni lokuttarakuṭumbassa.Having pronounced this verse, the Teacher said: “Bhikkhus, this is not the first time I have been a refuge to Culla Panthaka; in a previous state of existence also I was a refuge to him. But in a previous state of existence I made him master of the wealth of this world;

Tadā hi cūḷantevāsiko cūḷapanthako ahosi, cūḷaseṭṭhi pana paṇḍito byatto nakkhattakovido ahamevā”ti jātakaṃ samodhānesi.just now I made him master of wealth that transcends the world. At that time the young pupil was Culla Panthaka and the young merchant was I myself.” Thus did he identify the characters in the Birth Story.

Punekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso,Again one day in the Dhamma Hall the bhikkhus began a discussion: “Friends,

cūḷapanthako catūhi māsehi catuppadaṃ gāthaṃ gahetuṃ asakkontopi vīriyaṃ anossajjitvāva arahatte patiṭṭhito, idāni lokuttaradhammakuṭumbassa sāmiko jāto”ti.in four months Culla Panthaka was unable to learn by heart a verse of four lines; but because he never relaxed the powers of his will, he became established in Arahatship and has just now become master of wealth that transcends this world.”

Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā,The Teacher came in and asked: “Bhikkhus, what is it that you are sitting here now talking about?” When they told him,

“imāya nāmā”ti vutte, “bhikkhave, mama sāsane āraddhavīriyo bhikkhu lokuttaradhammassa sāmiko hotiyevā”ti vatvā imaṃ gāthamāha –he said: “Bhikkhus, a bhikkhu who arouses energy in my dispensation surely becomes master of the Dhamma that transcends this world.” So saying, he pronounced the following verse:

25. “Uṭṭhānenappamādena, saṃyamena damena ca; Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīratī”ti.Through activity, heedfulness, through self-control and through restraint, the sage should make an island that no flood waters can overcome.

Tattha dīpaṃ kayirāthāti vīriyasaṅkhātena uṭṭhānena, satiyā avippavāsākārasaṅkhātena appamādena, catupārisuddhisīlasaṅkhātena saṃyamena,

indriyadamena cāti imehi kāraṇabhūtehi catūhi dhammehi dhammojapaññāya samannāgato medhāvī imasmiṃ ativiya dullabhapatiṭṭhatāya atigambhīre saṃsārasāgare attano patiṭṭhānabhūtaṃ arahattaphalaṃ dīpaṃ kayirātha kareyya,

kātuṃ sakkuṇeyyāti attho. Kīdisaṃ? Yaṃ ogho nābhikīratīti yaṃ catubbidhopi kilesogho abhikirituṃ viddhaṃsetuṃ na sakkoti. Na hi sakkā arahattaṃ oghena abhikiritunti.

Gāthāpariyosāne bahū sotāpannādayo ahesuṃ. Evaṃ desanā sampattaparisāya sātthikā jātāti.At the conclusion of the verse many became Stream-enterers and so on. Thus, benefit arose to those who had assembled from the teaching.

Cūḷapanthakattheravatthu tatiyaṃ.

Previous Next