Theravadan

From: Pali, Bhikkhu Ānandajoti

Maghavatthu2.7 The Story of Magha

Appamādena maghavāti imaṃ dhammadesanaṃ satthā vesāliyaṃ upanissāya kūṭāgārasālāyaṃ viharanto sakkaṃ devarājānaṃ ārabbha kathesi.“Through heedfulness did Maghavā attain leadership,” this Dhamma teaching was given by the Teacher while in residence at a Gabled Hall near Vesālī with reference to Sakka, the Lord of the Devas.

Vesāliyañhi mahāli nāma licchavī vasati, so tathāgatassa sakkapañhasuttantadesanaṃ (dī. ni. 2.344 ādayo) sutvā “sammāsambuddho sakkasampattiṃ mahatiṃ katvā kathesi,For a Licchavi named Mahāli, who lived at Vesālī, hearing the Teacher recite the Discourse entitled Sakka’s Question, thought to himself: “The Sambuddha has described the great glory of Sakka. Has the Teacher seen Sakka?

‘disvā nu kho kathesi, udāhu adisvā. Jānāti nu kho sakkaṃ, udāhu no’ti pucchissāmi na”nti cintesi. Atha kho, mahāli, licchavī yena bhagavā tenupasaṅkami,Or has he not seen Sakka? Is the Teacher acquainted with Sakka? Or is he not acquainted with Sakka? I will ask him.” So the Licchavi Mahāli drew near to where the Fortunate One was, and having drawn near,

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, mahāli, licchavī bhagavantaṃ etadavoca – “diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?worshipped the Fortunate One and sat down on one side. And having sat down on one side, the Licchavi Mahāli spoke thus to the Fortunate One: “Venerable Sir, has the Fortunate One seen Sakka, the Lord of the Devas?” – “Yes,

“Diṭṭho kho me, mahāli, sakko devānamindo”ti. “So hi nuna, bhante, sakkapatirūpako bhavissati. Duddaso hi, bhante, sakko devānamindo”ti.Mahāli, I have indeed seen Sakka, the Lord of the Devas.” – “Venerable Sir, it must certainly have been a counterfeit of Sakka; for, venerable Sir, it is a difficult matter to see Sakka,

“Sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi”.the Lord of the Devas.” – “Nevertheless, Mahāli, I know Sakka; I know what qualities made him Sakka; I know by the cultivation of what qualities Sakka attained Sakkaship.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā “maghavā”ti vuccati.Mahāli, in a previous state of existence Sakka, the Lord of the Devas, was a human being, a youth named Magha; therefore is he called Maghavā.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā “purindado”ti vuccati.Mahāli, in a previous state of existence Sakka, the Lord of the Devas, was a human being who gave gifts (pure dānaṁ adāsi); therefore is he called Purindada.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā “sakko”ti vuccati.Mahāli, in a previous state of existence Sakka, the Lord of the Devas, was a human being, who gave alms respectfully (sakkaccaṁ); therefore is he called Sakka.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā “vāsavo”ti vuccati.Mahāli, in a previous state of existence Sakka, the Lord of the Devas, was a human being who gave a dwelling-place (āvasathaṁ); therefore is he called Vāsava.

Sakko, mahāli, devānamindo sahassampi atthaṃ muhuttena cinteti, tasmā “sahassakkho”ti vuccati.Mahāli, in a previous state of existence Sakka, the Lord of the Devas, was a human being who could think of as many as a thousand things (sahassaṁ atthaṁ) in an instant; therefore is he called Sahassakkha.

Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā, pajāpati, tasmā “sujampatī”ti vuccati.Mahāli, Sakka, the Lord of the Devas, has an Asura maiden named Sujā to wife; therefore is he called Sujampati.

Sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā “devānamindo”ti vuccati.Mahāli, Sakka, the Lord of the Devas, bears sway as lord and master over the Devas of the Thirty-Three; therefore is he called King of Devas.

Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.Mahāli, Sakka, the Lord of the Devas, in a previous state of existence as a human being took upon himself and fulfilled seven vows. Because he took upon himself and fulfilled these seven vows, Sakka attained Sakkaship.

Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ,Now what were the seven? ‘So long as I live, may I be the support of my mother and father. So long as I live, may I honor my elders. So long as I live, may I speak gentle words. So long as I live,

yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ, muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato assaṃ.may I never give way to backbiting. So long as I live, may I live the life of a householder with heart free from taint of avarice, generous in renunciation of what is mine, with open hand, delighting in liberality, attentive to petitions,

Yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ, “sacepi me kodho uppajjeyya, khippameva na paṭivineyya”nti. Sakkassa,delighting in the distribution of alms. So long as I live, may I speak the truth. So long as I live, may I be free from anger. Should anger spring up within me, may I quickly suppress it.’ Mahāli,

mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.Sakka, the Lord of the Devas, in a previous state of existence took upon himself and fulfilled seven vows. Because he took upon himself and fulfilled these seven vows, Sakka attained Sakkaship.

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ; Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ. “Maccheravinaye yuttaṃ,A man who supports mother and father, who pays respect to elders in the clan, who is gentle and kind in conversing, who has abandoned speech that’s divisive, devoted to removing selfishness,

saccaṃ kodhābhibhuṃ naraṃ; Taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti. (saṃ. ni. 1.257) –who is truthful, overcoming anger, that one even the Devas of Tāvatiṁsa speak, saying that he is a good person.”

Idaṃ, mahāli, sakkena maghamāṇavakāle katakammanti vatvā puna tena “kathaṃ,When the Teacher said: “This, Mahāli, was what Sakka did in his previous existence as the youth Magha.” Mahāli,

bhante, maghamāṇavo paṭipajjī”ti? Tassa paṭipattiṃ vitthārato sotukāmena puṭṭho “tena hi, mahāli, suṇāhī”ti vatvā atītaṃ āhari –desiring to hear the whole story of his conduct, asked the Teacher: “Venerable Sir, how did the youth Magha conduct himself?” – “Well then,” said the Teacher, “listen.” So saying, he related the following

Atīte magadharaṭṭhe macalagāme magho nāma māṇavo gāmakammakaraṇaṭṭhānaṃ gantvā attano ṭhitaṭṭhānaṃ pādantena paṃsuṃ viyūhitvā ramaṇīyaṃ katvā aṭṭhāsi.In times long past a youth named Magha lived in the village of Macala in the kingdom of Magadha. One day he went to the place where the business of the village was carried on, removed with his foot the dust from the place where he stood, and having made a comfortable place for himself,

Aparo taṃ bāhunā paharitvā tato apanetvā sayaṃ tattha aṭṭhāsi. So tassa akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito.stood there. Thereupon another struck him with his arm, pushed him aside, and took his place. But instead of becoming angry at the man, he made another comfortable place for himself and stood there.

Tatopi naṃ añño āgantvā bāhunā paharitvā apanetvā sayaṃ aṭṭhāsi. So tassapi akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito,Thereupon another struck him with his arm, pushed him away, and took his place. But neither did he allow himself to become angry at this man; he merely made another comfortable place for himself and stood there.

iti taṃ gehato nikkhantā nikkhantā purisā bāhunā paharitvā ṭhitaṭhitaṭṭhānato apanesuṃ.In like manner one man after another came out of his house, struck him with his arm, and pushed him away from the place which he had cleared for himself.

So “sabbepete maṃ nissāya sukhitā jātā, iminā kammena mayhaṃ sukhadāyakena puññakammena bhavitabba”nti cintetvā,The youth thought to himself: “All these men appear to be pleased. Since this work of mine conduces to the happiness of men, it must be a meritorious work.”

punadivase kudālaṃ ādāya khalamaṇḍalamattaṃ ṭhānaṃ ramaṇīyaṃ akāsi. Sabbe gantvā tattheva aṭṭhaṃsu. Atha nesaṃ sītasamaye aggiṃ katvā adāsi,So on the following day he took a spade and cleared a space as big as a threshing-floor, whereupon all the men came and stood there. In cold weather he built a fire to warm them, and in hot weather he gave them water.

gimhakāle udakaṃ. Tato “ramaṇīyaṃ ṭhānaṃ nāma sabbesaṃ piyaṃ, kassaci appiyaṃ nāma natthi, ito paṭṭhāya mayā maggaṃ samaṃ karontena vicarituṃ vaṭṭatī”ti cintetvā, pātova nikkhamitvā,Then he thought to himself: “A pleasant place is dear to all, and to none is it displeasing. From now on it is necessary for me to go about making the road smooth and even.” So early in the morning he started out to make the road smooth and even,

maggaṃ samaṃ karonto chinditvā, haritabbayuttakā rukkhasākhā haranto vicarati.cutting down and removing all the branches of trees that needed to be removed. Thus did he spend his time.

Atha naṃ aparo disvā āha – “samma, kiṃ karosī”ti? “Mayhaṃ saggagāminaṃ maggaṃ karomi, sammā”ti. “Tena hi ahampi te sahāyo homī”ti. “Hohi, samma,Another man saw him and said to him: “Master, what are you doing?” He replied: “Master, I am treading the path that leads to heaven (sagga).” – “I also am your companion.” – “Be my companion, master;

saggo nāma bahūnampi manāpo sukhabahulo”ti. Tato paṭṭhāya dve janā ahesuṃ. Te disvā tatheva pucchitvā ca sutvā ca aparopi tesaṃ sahāyo jāto, evaṃ aparopi aparopīti sabbepi tettiṃsa janā jātā.heaven is a pleasant place for many.” Seeing these two, a third man asked the same question, received the same answer, and joined them; then a fourth, then a fifth, until finally there were thirty-three.

Te sabbepi kudālādihatthā maggaṃ samaṃ karontā ekayojanadviyojanamattaṭṭhānaṃ gacchanti.All these men worked together with spades and other tools and made the road smooth and even for a distance of one or two leagues.

Te disvā gāmabhojako cintesi – “ime manussā ayoge yuttā, sace ime araññato macchamaṃsādīni vā āhareyyuṃ. Suraṃ vā katvā piveyyuṃ, aññaṃ vā tādisaṃ kammaṃ kareyyuṃ,The village headman saw them and thought to himself: “These men are all following the wrong occupation. If they would only fetch fish and flesh from the forest, or indulge in strong drink, or do something else of the sort,

ahampi kiñci kiñci labheyya”nti. Atha ne pakkosāpetvā pucchi – “kiṃ karontā vicarathā”ti? “Saggamaggaṃ, sāmī”ti. “Gharāvāsaṃ vasantehi nāma evaṃ kātuṃ na vaṭṭati,I should make something by it.” So he sent for them and asked them: “What is it you are doing?” – “Treading the path to heaven, master.” – “That is no proper occupation for men living the lives of laymen.

araññato macchamaṃsādīni āharituṃ, suraṃ katvā pātuṃ, nānappakāre ca kammante kātuṃ vaṭṭatī”ti. Te tassa vacanaṃ paṭikkhipiṃsu, evaṃ punappunaṃ vuccamānāpi paṭikkhipiṃsuyeva.What you should do is to bring fish and flesh from the forest, indulge in strong drink, and have a general good time.” But they refused to follow his suggestion, and the more he urged them, the more firmly they refused to do as he suggested.

So kujjhitvā “nāsessāmi ne”ti rañño santikaṃ gantvā, “core te, deva, vaggabandhanena vicarante passāmī”ti vatvā, “gaccha,Finally the village headman became angry. “I will destroy them,” he said. So he went to the king and said to him: “Your majesty, I see a band of thieves going about.” The king replied: “Go catch them and bring them before me.”

te gahetvā ānehī”ti vutte tathā katvā sabbe te bandhitvā ānetvā rañño dassesi. Rājā avīmaṃsitvāva “hatthinā maddāpethā”ti āṇāpesi.So the village headman arrested the thirty-three youths and hauled them before the king. Without instituting an inquiry into their conduct, the king gave the following order: “Have them trampled to death by an elephant.”

Magho sesānaṃ ovādamadāsi – “sammā, ṭhapetvā mettaṃ añño amhākaṃ avassayo natthi,Thereupon Magha admonished his companions as follows: “Friends, we have no refuge but loving-kindness. Therefore let your hearts be tranquil.

tumhe katthaci kopaṃ akatvā raññe ca gāmabhojake ca maddanahatthimhi ca attani ca mettacittena samacittāva hothā”ti.Cherish anger towards no one. Let your hearts be full of loving-kindness for the king and the village headman and the elephant that tramples you under his feet, and for yourselves.”

Te tathā kariṃsu. Atha nesaṃ mettānubhāvena hatthī uppasaṅkamitumpi na visahi.The thirty-three youths followed the admonition of their leader. Such was the power of their loving-kindness that the elephant dared not approach them.

Rājā tamatthaṃ sutvā bahū manusse disvā maddituṃ na visahissati? “Gacchatha,When the king heard of this, he said: “If the elephant sees so many men, he will not venture to trample them under his feet. Have the men covered with heavy matting,

ne kilañjena paṭicchādetvā maddāpethā”ti āha. Te kilañjena paṭicchādetvā maddituṃ pesiyamānopi hatthī dūratova paṭikkami.and then order the elephant to trample them.” So the village headman had the men covered with heavy matting and drove the elephant forwards to trample them. But when the elephant was yet a long way off, he turned round and went back.

Rājā taṃ pavattiṃ sutvā “kāraṇenettha bhavitabba”nti te pakkosāpetvā pucchi – “tātā, maṃ nissāya tumhe kiṃ na labhathā”ti? “Kiṃ nāmetaṃ,When the king heard what had happened, he thought to himself: “There must be some reason for this.” So he caused the thirty-three youths to be brought before him and asked them: “Friends, is there anything which you have failed to receive at my hands?”

devā”ti? “Tumhe kira vaggabandhanena corā hutvā araññe vicarathā”ti? “Ko evamāha, devā”ti? “Gāmabhojako, tātā”ti.– “Your majesty, what do you mean?” – “I am informed that you are a band of thieves and that you rove about the forest committing depredations.” – “Your majesty, who said that?” – “Friends, the village headman so informed me.”

“Na mayaṃ, deva, corā, mayaṃ pana attano saggamaggaṃ sodhentā idañcidañca karoma,“Your majesty, it is not true that we are thieves. The fact is, we are clearing a path to heaven for ourselves, and we do this and that.

gāmabhojako amhe akusalakiriyāya niyojetvā attano vacanaṃ akaronte nāsetukāmo kujjhitvā evamāhā”ti.The village headman tried to persuade us to adopt a wicked mode of life, and when we refused to follow his suggestions, he became angry at us and determined to destroy us. That is why he said this about us.” – “Friends,

Atha rājā tesaṃ kathaṃ sutvā somanassappatto hutvā, “tātā,this animal knows your good qualities; but I, who am a man, was unable to discern them. Pardon me.” So saying,

ayaṃ tiracchāno tumhākaṃ guṇe jānāti, ahaṃ manussabhūto jānituṃ nāsakkhiṃ, khamatha me”ti.the delighted king made the village headman their slave, together with his children and wife, gave them a riding-elephant, and presented that village to them to do with as they saw fit.

Evañca pana vatvā saputtadāraṃ gāmabhojakaṃ tesaṃ dāsaṃ, hatthiṃ ārohaniyaṃ, tañca gāmaṃ yathāsukhaṃ paribhogaṃ katvā adāsi.The thirty-three youths thought: “Even in this life the advantage to be derived from the performance of works of merit is clearly to be seen.” And mounting the elephant by turns, they rode about the village.

Te “idheva no katapuññassānisaṃso diṭṭho”ti bhiyyosomattāya pasannamānasā hutvā taṃ hatthiṃ vārena vārena abhiruyha gacchantā mantayiṃsu “idāni amhehi atirekataraṃ puññaṃ kātabbaṃ, kiṃ karoma?As they went about the village, they took counsel together, saying: “It is our duty to perform yet more abundant works of merit. What shall we do?” Thereupon the following thought occurred to them: “Let us build at the crossing of the four highways a rest-house for the multitude,

Catumahāpathe thāvaraṃ katvā mahājanassa vissamanasālaṃ karissāmā”ti. Te vaḍḍhakiṃ pakkosāpetvā sālaṃ paṭṭhapesuṃ. Mātugāmesu pana vigatacchandatāya tassā sālāya mātugāmānaṃ pattiṃ nādaṃsu.making it secure and strong.” So they summoned a builder and ordered him to build a hall for them. And because desire for women had departed from them, they resolved to give women no share in the building of the hall.

Maghassa pana gehe nandā, cittā, sudhammā, sujāti catasso itthiyo honti. Tāsu sudhammā vaḍḍhakinā saddhiṃ ekato hutvā, “bhātika,Now there were four women living in Magha’s house, Nandā, Cittā, Sudhammā, and Sujā. Sudhammā went secretly to the builder, gave him a bribe, and said to him: “Friend, give me the principal share in the building of this hall.”

imissā sālāya maṃ jeṭṭhikaṃ karohī”ti vatvā lañjaṃ adāsi. So “sādhū”ti sampaṭicchitvā paṭhamameva kaṇṇikatthāya rukkhaṃ sukkhāpetvā tacchetvā vijjhitvā kaṇṇikaṃ niṭṭhāpetvā,– “Very well,” replied the builder, agreeing to her proposal. Accordingly he first marked a tree out of which to make a pinnacle, felled it, and laid it aside to season. Then he hewed it and planed it and bored it, and having fashioned it in the form of a pinnacle,

“sudhammā nāma ayaṃ sālā”ti akkharāni chinditvā vatthena paliveṭhetvā ṭhapesi.carved the following inscription on it: “This is the Hall of Sudhammā.” Having so done, he wrapped it in a cloth and laid it aside.

Atha ne vaḍḍhakī sālaṃ niṭṭhāpetvā kaṇṇikāropanadivase “aho, ayyā, ekaṃ karaṇīyaṃ na sarimhā”ti āha. “Kiṃ nāma,Now when he had completed the hall and the day came to erect the pinnacle, he said to the thirty-three youths: “Noble sirs, there is something we have forgotten.” – “What is it, sir?”

bho”ti? “Kaṇṇika”nti. “Hotu taṃ āharissāmā”ti. “Idāni chinnarukkhena kātuṃ na sakkā,– “A pinnacle.” – “Let us procure one.” – “It is impossible to make one out of a freshly hewn tree. We should procure for a pinnacle a tree felled long ago and laid away to season.”

pubbeyeva taṃ chinditvā tacchetvā vijjhitvā ṭhapitakaṇṇikā laddhuṃ vaṭṭatī”ti. “Idāni kiṃ kātabba”nti?– “What had we best do under the circumstances?” – “If in anybody’s house there is a completed pinnacle which has been laid away to season and which is for sale,

“Sace kassaci gehe niṭṭhāpetvā ṭhapitā vikkāyikakaṇṇikā atthi, sā pariyesitabbā”ti. Te pariyesantā sudhammāya gehe disvā sahassaṃ datvāpi mūlena na labhiṃsu.that is the thing for you to search for.” So they searched everywhere, and finding what they wanted in the house of Sudhammā, offered her a thousand coins for it. But they were unable to secure it for the price they offered.

“Sace maṃ sālāya pattiṃ karotha, dassāmī”ti vutte pana “mayaṃ mātugāmānaṃ pattiṃ na dammā”ti āhaṃsu. Atha ne vaḍḍhakī āha – “ayyā, tumhe kiṃ kathetha,Sudhammā said: “If you will give me a share in the building of the hall, I will give you the pinnacle.” But they replied: “We have resolved to give women no share in the building of this hall.” Thereupon the builder said to them: “Noble sirs,

ṭhapetvā brahmalokaṃ aññaṃ mātugāmarahitaṭṭhānaṃ nāma natthi, gaṇhatha kaṇṇikaṃ. Evaṃ sante amhākaṃ kammaṃ niṭṭhaṃ gamissatī”ti.what are you doing? With the exception of the world of Brahma, there is no place from which women are excluded. Take the pinnacle, for if you do, our work will speedily be finished.”

Te “sādhū”ti kaṇṇikaṃ gahetvā sālaṃ niṭṭhāpetvā tidhā vibhajiṃsu. Ekasmiṃ koṭṭhāse issarānaṃ vasanaṭṭhānaṃ kariṃsu, ekasmiṃ duggatānaṃ, ekasmiṃ gilānānaṃ.– “Very well,” said they. So they took the pinnacle and completed the hall. And they divided the hall into three parts, reserving one chamber for the powerful, another for the poor, and another for the sick.

Tettiṃsa janā tettiṃsa phalakāni paññapetvā hatthissa saññaṃ adaṃsu – “āgantuko āgantvā yassa atthataphalake nisīdati, taṃ gahetvā phalakasāmikasseva gehe patiṭṭhapehi,Then the thirty-three youths built thirty-three seats, and having so done, gave the following orders to the elephant: “If a visitor comes and sits down in a seat, take him and lodge him in the house of whoever built and owns that seat.

tassa pādaparikammapiṭṭhiparikammapānīyakhādanīyabhojanīyasayanāni sabbāni phalakasāmikasseva bhāro bhavissatī”ti.It then becomes the duty of the owner of that seat to see that his guest’s feet and back are rubbed, to provide him with food both hard and soft, and with lodging; to perform for him, in fact, all the duties of hospitality.”

Hatthī āgatāgataṃ gahetvā phalakasāmikasseva gharaṃ neti. So tassa taṃ divasaṃ kattabbaṃ karoti.Accordingly, whenever a visitor came, the elephant would take him and conduct him to the house of the owner of the seat in which he had sat, and the owner of the seat would on that day perform for him all the duties of hospitality.

Magho sālāya avidūre koviḷārarukkhaṃ ropetvā tassa mūle pāsāṇaphalakaṃ atthari. Sālaṃ paviṭṭhapaviṭṭhā janā kaṇṇikaṃ oloketvā akkharāni vācetvā,Magha planted a koviḷāra tree near the hall and built a stone seat at the foot of the koviḷāra tree. All those who entered the hall looked at the pinnacle, read the inscription,

“sudhammā nāmesā sālā”ti vadanti. Tettiṃsajanānaṃ nāmaṃ na paññāyati.and said: “This is the Hall of Sudhammā.” The names of the thirty-three youths did not appear.

Nandā cintesi – “ime sālaṃ karontā amhe apattikā kariṃsu, sudhammā pana attano byattatāya kaṇṇikaṃ katvā pattikā jātā, mayāpi kiñci kātuṃ vaṭṭati,Nandā thought to herself: “The youths who built this hall resolved to deprive us of a share in the building thereof. But Sudhammā by her own cleverness obtained a share. I also ought to do something. What can I do?”

kiṃ nu kho karissāmī”ti? Athassā etadahosi – “sālaṃ āgatāgatānaṃ pānīyañceva nhānodakañca laddhuṃ vaṭṭati, pokkharaṇiṃ khaṇāpessāmī”ti. Sā pokkharaṇiṃ kāresi.Thereupon the following thought occurred to her: “Those who come to the hall should be provided with water for drinking and water for bathing. I will have a place dug for a pool.” Accordingly Nandā caused a bathing-pool to be built.

Cittā cintesi – “sudhammāya kaṇṇikā dinnā, nandāya pokkharaṇī kāritā, mayāpi kiñci kātuṃ vaṭṭati, kiṃ nu kho karissāmī”ti?Cittā thought to herself: “Sudhammā has given a pinnacle, and Nandā has caused a swimming-pool to be built. What can I do?” Thereupon the following thought occurred to her: “After those who come to the hall have drunk water and bathed,

Athassā etadahosi – “sālaṃ āgatāgatehi pānīyaṃ pivitvā nhatvā gamanakālepi mālaṃ pilandhitvā gantuṃ vaṭṭati, pupphārāmaṃ kārāpessāmī”ti.they should be decked with garlands when they are ready to depart. I will cause a flower garden to be laid out.” So Cittā caused a beautiful flower garden to be laid out.

Sā ramaṇīyaṃ pupphārāmaṃ kāresi. Yebhuyyena tasmiṃ ārāme “asuko nāma pupphūpagaphalūpagarukkho natthī”ti nāhosi.So many and so various were the flowers that grew therein that it was impossible for anyone to say: “Such and such a flower-bearing or fruit-bearing tree does not grow in this garden.”

Sujā pana “ahaṃ maghassa mātuladhītā ceva pādaparicārikā ca, etena kataṃ kammaṃ mayhameva,Now Sujā thought to herself: “I am the daughter of the brother of the mother of Magha and likewise the wife of Magha. The merit of the work he has wrought accrues to me only,

mayā kataṃ etassevā”ti cintetvā, kiñci akatvā attabhāvameva maṇḍayamānā kālaṃ vītināmesi.and the merit of the work I have wrought accrues to him only.” Accordingly she did nothing but spend her time adorning herself.

Maghopi mātāpituupaṭṭhānaṃ kule jeṭṭhāpacāyanakammaṃ saccavācaṃ apharusavācaṃ api, suṇavācaṃ maccheravinayaṃ akkodhananti imāni satta vatapadāni pūretvā –Thus did Magha minister to his mother and father, honor his elders in the household, speak the truth, avoid harsh words, avoid backbiting, put away avarice, suppress anger. Even thus did he fulfill the seven vows, as it is said:

saccaṃ kodhābhibhuṃ naraṃ; Taṃ ve devā tāvatiṃsā, āhu ‘sappuriso’itī”ti. (saṃ. ni. 1.257) –who is truthful, overcoming anger, that one even the Devas of Tāvatiṁsa speak, saying that he is a good person.

Evaṃ pasaṃsiyabhāvaṃ āpajjitvā jīvitapariyosāne tāvatiṃsabhavane sakko devarājā hutvā nibbatti,Having attained so praiseworthy a state, Magha, upon reaching the end of the term of life allotted to him, was reborn in the Realm of the Thirty-Three as Sakka,

tepissa sahāyakā tattheva nibbattiṃsu, vaḍḍhakī vissakammadevaputto hutvā nibbatti.the Lord of the Devas. His companions were likewise reborn there. The builder was reborn as Devaputta Vissakamma.

Tadā tāvatiṃsabhavane asurā vasanti. Te “abhinavā devaputtā nibbattā”ti dibbapānaṃ sajjayiṃsu. Sakko attano parisāya kassaci apivanatthāya saññamadāsi.Now at that time there were Asuras dwelling in the Realm of the Thirty-Three, and when they learned that new gods had been reborn there, they prepared celestial drink. But Sakka gave orders to his retinue that no one should drink thereof. The Asuras,

Asurā dibbapānaṃ pivitvā majjiṃsu. Sakko “kiṃ me imehi sādhāraṇena rajjenā”ti attano parisāya saññaṃ datvā te pādesu gāhāpetvā mahāsamudde khipāpesi.however, drank freely and became intoxicated. Thereupon Sakka thought to himself: “Why should I share my kingdom with these Asuras?” Forthwith, giving a sign to his retinue, he caused them to pick up the Asuras by the heels and fling them into the Great Ocean.

Te avaṃsirā samudde patiṃsu. Atha nesaṃ puññānubhāvena sineruno heṭṭhimatale asuravimānaṃ nāma nibbatti, cittapāṭali nāma nibbatti.So the Asuras fell headlong into the Ocean. By the power of their merit there sprang up at the foot of Mount Sineru a palace called the Asura palace and the tree that is called the Pied Trumpet-flower.

Devāsurasaṅgāme pana asuresu parājitesu dasayojanasahassaṃ tāvatiṃsadevanagaraṃ nāma nibbatti.When the conflict between the gods and the Asuras was over and the Asuras had been defeated, there came into existence the city of the Thirty-Three.

Tassa pana nagarassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. Taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇipaṭimaṇḍitaṃ.The distance from the eastern gate to the western gate was ten thousand leagues, and the distance from the southern gate to the northern gate was the same. Now this city was provided with a thousand gates and was adorned with gardens and pools,

Tassa majjhe sālāya nissandena tiyojanasatubbedhehi dhajehi paṭimaṇḍito sattaratanamayo sattayojanasatubbedho vejayanto nāma pāsādo uggañchi.and in the midst thereof, as the fruit of the building of the hall, there arose a palace called the Palace of Victory. Its height was seven hundred leagues, and it was decked with banners three hundred leagues long.

Suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā; pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā;On staffs of gold were banners of jewels, and on staffs of jewels were banners of gold; on staffs of coral were banners of pearls, and on staffs of pearls were banners of coral;

sattaratanamayāsu yaṭṭhīsu sattaratanadhajā, majjhe ṭhito dhajo tiyojanasatubbedho ahosi.on staffs of the seven precious stones were banners of the seven precious stones. A banner three hundred leagues high stood in the center.

Iti sālāya nissandena yojanasahassubbedho pāsādo sattaratanamayova hutvā nibbatti,Such was the palace that arose as the fruit of the building of the hall; a thousand leagues was its height, and it was composed of the seven precious stones.

koviḷārarukkhassa nissandena samantā tiyojanasataparimaṇḍalo pāricchattako nibbatti,As the result of the planting of the koviḷāra tree, there arose the coral tree, three hundred leagues in circumference.

pāsāṇaphalakassa nissandena pāricchattakamūle dīghato saṭṭhiyojanā puthulato paṇṇāsayojanā bahalato pañcadasayojanā jayasumanarattakambalavaṇṇā paṇḍukambalasilā nibbatti.As the result of the building of the stone seat, there came into existence at the foot of the coral tree the Paṇḍukambala stone throne, reddish like a jayasumana flower, sixty leagues in length, fifty leagues in breadth,

Tattha nisinnakāle upaḍḍhakāyo pavisati, uṭṭhitakāle ūnaṃ paripūrati. Hatthī pana erāvaṇo nāma devaputto hutvā nibbatti.and fifteen leagues thick. When Sakka sits down on this throne, half his body sinks into the throne; when he rises, it is all above ground. The elephant was reborn as god Erāvaṇa.

Devalokasmiñhi tiracchānagatā na honti. Tasmā so uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī ahosi.There are no animals in the Deva Realm; so when he went into the garden to play, he would quit his form as a god and become the elephant Erāvaṇa, a hundred and fifty leagues in size. For the thirty-three youths,

So tettiṃsajanānaṃ atthāya tettiṃsa kumbhe māpesi āvaṭṭena tigāvutaaḍḍhayojanappamāṇe,Erāvaṇa created thirty-three waterpots, each measuring from half to three quarters of a league around.

sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpesi. Tassa upari dvādasayojaniko ratanamaṇḍapo hoti.In the center of all, Erāvaṇa created for Sakka a waterpot called Sudassana. It was thirty leagues in circumference, and above it was a canopy, twelve leagues in size, made entirely of precious stones.

Tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. Pariyante kiṅkiṇikajālaṃ olambati.At regular intervals about the canopy there arose banners a league in length, made entirely of the seven precious stones. And from the lower edge of each banner depended a row of tinkling bells,

Yassa mandavāteritassa pañcaṅgikatūriyasaddasaṃmisso dibbagītasaddo viya ravo niccharati.which, when they were shaken by the gentle wind, gave forth sweet music like the mingled strains of the music of the five kinds of instruments or the singing of the celestial choir.

Maṇḍapamajjhe sakkassatthāya yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdi. Tettiṃsa devaputtā attano kumbhe ratanapallaṅke nisīdiṃsu.In the center of the pavilion was prepared for Sakka a jeweled couch a league in length. There Sakka sat. The thirty-three gods sat on jeweled couches in their own waterpots.

Tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpesi. Tesu ekeko paṇṇāsayojanāyāmo, ekekasmiñcettha dante satta satta pokkharaṇiyo honti,Each vessel bore seven tusks, each fifty leagues long; each tusk bore seven lotus-tanks;

ekekāya pokkharaṇiyā satta satta paduminīgacchāni, ekekasmiṃ gacche satta satta pupphāni honti, ekekasmiṃ pupphe satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti.each lotus-tank bore seven lotus-plants; each lotus-plant bore seven flowers; each flower, seven leaves; and on each leaf danced seven Accharās.

Evaṃ samantā paṇṇāsayojanaṭhānesu hatthidantesuyeva naṭasamajjā honti. Evaṃ mahantaṃ yasaṃ anubhavanto sakko devarājā vicarati.Thus on all sides round about for a space of fifty leagues there were dancing-assemblies poised on elephants’ tusks. Such was the glory in the enjoyment of which lived Sakka, the Lord of the Devas.

Sudhammāpi kālaṃ katvā gantvā tattheva nibbatti. Tassā sudhammā nāma nava yojanasatikā devasabhā nibbatti. Tato ramaṇīyataraṃ kira aññaṃ ṭhānaṃ nāma natthi,When Sudhammā died, she was also reborn there. And at the same time there came into existence Sudhammā, the meeting hall of the Devas, nine hundred leagues in extent, than which exists no other place more charming. Here,

māsassa aṭṭha divase dhammassavanaṃ tattheva hoti. Yāvajjatanā aññataraṃ ramaṇīyaṃ ṭhānaṃ disvā, “sudhammā devasabhā viyā”ti vadanti.on eight days of the month, is taught the Dhamma. Unto this day, when men behold a charming place, they say: “It is like Sudhammā, the meeting hall of the Devas.”

Nandāpi kālaṃ katvā gantvā tattheva nibbatti, tassā pañcayojanasatikā nandā nāma pokkharaṇī nibbatti.When Nandā died, she also was reborn there. And at the same time there came into existence a lotus-tank called Nandā, five hundred leagues in extent.

Cittāpi kālaṃ katvā gantvā tattheva nibbatti, tassāpi pañcayojanasatikaṃ cittalatāvanaṃ nāma nibbatti,When Cittā died, she also was reborn there. And at the same time there came into existence Cittā’s creeper-grove, five hundred leagues in extent.

tattha uppannapubbanimitte devaputte netvā mohayamānā vicaranti. Sujā pana kālaṃ katvā ekissā girikandarāya ekā bakasakuṇikā hutvā nibbatti.There they conduct the gods in whom the signs of impending death have appeared, and walk about charming them. But when Sujā died, she was reborn as a crane in a certain mountain-cave.

Sakko attano paricārikā olokento “sudhammā idheva nibbattā, tathā nandā ca cittā ca, sujā nu kho kuhiṃ nibbattā”ti cintento taṃ tattha nibbattaṃ disvā,Sakka surveyed his wives and considered within himself: “Sudhammā has been reborn here and likewise Nandā and Cittā. Now where has Sujā been reborn?” Perceiving that she had been reborn as a crane in a mountain-cave,

“bālā kiñci puññaṃ akatvā idāni tiracchānayoniyaṃ nibbattā, idāni pana taṃ puññaṃ kāretvā idhānetuṃ vaṭṭatī”tihe thought to himself: “Because she wrought no work of merit, the foolish girl has been reborn as a bird. It is my duty to have her perform some work of merit and bring her here.”

attabhāvaṃ vijahitvā aññātakavesena tassā santikaṃ gantvā, “kiṃ karontī idha vicarasī”ti pucchi.So saying, he laid aside his proper form, and assuming a disguise, he went to her and asked: “What are you doing here?” – “But, master,

“Ko pana tvaṃ, sāmī”ti? “Ahaṃ te sāmiko magho”ti. “Kuhiṃ nibbattosi, sāmī”ti? “Ahaṃ tāvatiṃsadevaloke nibbatto”.who are you?” – “I am your husband, Magha.” – “Where were you reborn, husband?” – “I was reborn in the Realm of the Thirty-Three. Do you know where your companions were reborn?”

“Tava sahāyikānaṃ pana nibbattaṭṭhānaṃ jānāsī”ti? “Na jānāmi, sāmī”ti. “Tāpi mameva santike nibbattā, passissasi tā sahāyikā”ti. “Kathāhaṃ tattha gamissāmī”ti?– “No, husband, I do not.” – “They also were reborn near me in the Realm of the Thirty-Three. Should you like to see your companions?” – “How can I get there?” Said Sakka: “I will carry you there.”

Sakko “ahaṃ taṃ tattha nessāmī”ti vatvā hatthatale ṭhapetvā devalokaṃ netvā nandāya pokkharaṇiyā tīre vissajjetvā itarāsaṃ tissannaṃ ārocesi – “tumhākaṃ sahāyikaṃ sujaṃ passissathā”ti.Placing her in the palm of his hand, he carried her to the Deva Realm and set her free on the bank of the lotus-tank named Nandā. Then he said to the other three: “Should you like to see your companion Sujā?” – “Sire, where is she?”

“Kuhiṃ sā, devā”ti? “Nandāya pokkharaṇiyā tīre ṭhitā”ti āha. Tā tissopi gantvā, “aho ayyāya evarūpaṃ attabhāvamaṇḍanassa phalaṃ,– “On the bank of the lotus-tank named Nandā.” So the three went and looked at her. “Alas!” they cried out, “see what has been the result of the noble woman’s spending her life in the adornment of self!

idānissā tuṇḍaṃ passatha, pāde passatha, jaṅghā passatha, sobhati vatassā attabhāvo”ti keḷiṃ katvā pakkamiṃsu.Look now at her beak! Look at her feet! Look at her legs! She presents a beautiful appearance indeed!” Thus did they ridicule her. Having so done, they departed.

Puna sakko tassā santikaṃ gantvā, “diṭṭhā te sahāyikā”ti vatvā “diṭṭhā maṃ uppaṇḍetvā gatā,Sakka went once more to her and said: “Did you see your companions?” – “Yes,” replied Sujā: “I saw them. They ridiculed me and then went their way.

tattheva maṃ nehī”ti vutte taṃ tattheva netvā udake vissajjetvā, “diṭṭhā te tāsaṃ sampattī”ti pucchi. “Diṭṭhā, devā”ti? “Tayāpi tattha nibbattanūpāyaṃ kātuṃ vaṭṭatī”ti.Take me back again.” So Sakka took her back again, set her free in the water, and then asked her: “Did you see their celestial glory?” – “Yes, Sire, I did.” – “You also should employ such means as will enable you to obtain rebirth there.” – “Sire, what shall I do?”

“Kiṃ karomi, devā”ti? “Mayā dinnaṃ ovādaṃ rakkhissasī”ti. “Rakkhissāmi, devā”ti. Athassā pañca sīlāni datvā, “appamattā rakkhāhī”ti vatvā pakkāmi.– “If I admonish you, will you keep my admonition?” – “Yes, Sire, I will keep your admonition.” So Sakka taught her the five precepts. Having so done, he said to her: “Be zealous in keeping the precepts,” and departed.

Sā tato paṭṭhāya sayaṃmatamacchakeyeva pariyesitvā khādati. Sakko katipāhaccayena tassā vīmaṃsanatthāya gantvā,Thenceforth she sought after and ate only such fish as had died a natural death. After a few days had passed, Sakka determined to test her. So he went, and taking the form of a fish,

vālukāpiṭṭhe matamacchako viya hutvā uttāno nipajji. Sā taṃ disvā “matamacchako”ti saññāya aggahesi.lay down on the surface of the sand, pretending to be dead. When she saw the fish, thinking that it was dead, she took it in her beak. Just as she was about to swallow the fish, it wriggled its tail.

Maccho gilanakāle naṅguṭṭhaṃ cālesi. Sā “sajīvamacchako”ti udake vissajjesi. So thokaṃ vītināmetvā puna tassā purato uttāno hutvā nipajji.The instant she discovered the fish was alive she released it in the water. Sakka waited a little while, and then lay down before her on his back once more. Again thinking it was a dead fish, she took it in her beak.

Puna sā “matamacchako”ti saññāya gahetvā gilanakāle agganaṅguṭṭhaṃ cālesi. Taṃ disvā “sajīvamaccho”ti vissajjesi.But just as she was about to swallow the fish, it moved the tip of its tail. The instant she saw the fish move its tail she knew it was alive, and therefore let it go.

Evaṃ tikkhattuṃ vīmaṃsitvā “sādhukaṃ sīlaṃ rakkhatī”ti attānaṃ jānāpetvā “ahaṃ tava vīmaṃsanatthāya āgato,When Sakka had thus tested her three times and had satisfied himself that she was keeping the precepts faithfully, he revealed his identity to her and said: “I came here for the purpose of testing you.

sādhukaṃ sīlaṃ rakkhasi, evaṃ rakkhamānā na cirasseva mama santike nibbattissasi, appamattā hohī”ti vatvā pakkāmi.You are keeping the precepts faithfully. If you continue thus faithfully to keep them, you will before long be reborn near me. Be heedful.” So saying these words, he departed.

Sā tato paṭṭhāya pana sayaṃmatamacchaṃ labhati vā, na vā.Thenceforth she used for food either fish that had died a natural death or none at all.

Alabhamānā katipāhaccayeneva sussitvā kālaṃ katvā tassa sīlassa phalena bārāṇasiyaṃ kumbhakārassa dhītā hutvā nibbatti.After only a few days had passed, she shriveled up and died, and as the fruit of her virtuous conduct was reborn at Bārāṇasī as the daughter of a potter. When she was about fifteen or sixteen years old,

Athassā pannarasasoḷasavassuddesikakāle sakko “kuhiṃ nu kho sā nibbattā”ti āvajjento disvā, “idāni mayā tattha gantuṃ vaṭṭatī”tiSakka considered within himself: “Where has she been reborn?” Perceiving that she had been reborn at Bārāṇasī as the daughter of a potter, he said to himself: “I ought now to go to her.”

eḷālukavaṇṇena paññāyamānehi sattahi ratanehi yānakaṃ pūretvā taṃ pājento bārāṇasiṃ pavisitvā, “ammatātā, eḷālukāni gaṇhatha gaṇhathā”ti ugghosento vīthiṃ paṭipajji.So filling a cart with the seven kinds of precious stones disguised as cucumbers, he drove into the city of Bārāṇasī. “Come, get cucumbers!” he cried, as he entered the street. But when people came to him with pulses and the like in their hands,

Muggamāsādīni gahetvā āgate pana “mūlena na demī”ti vatvā, “kathaṃ desī”ti vutte, “sīlarakkhikāya itthiyā dammī”ti āha.he said: “I do not part with my cucumbers for a price.” – “On what terms do you part with them, then?” the people asked him. “I give them to the woman that keeps the precepts,” he replied.

“Sīlaṃ nāma, sāmi, kīdisaṃ, kiṃ kāḷaṃ, udāhu nīlādivaṇṇa”nti? “Tumhe ‘sīlaṃ kīdisa’ntipi na jānātha, kimeva naṃ rakkhissatha, sīlarakkhikāya pana dassāmī”ti.“Master, what do you mean by ‘precepts’? Are they black or blue or of some other color?” – “You don’t even know what precepts are; much less will you keep them. I will give my cucumbers to the woman who keeps the precepts.”

“Sāmi, esā kumbhakārassa dhītā ‘sīlaṃ rakkhāmī’ti vicarati, etissā dehī”ti. Sāpi naṃ “tena hi mayhaṃ dehi, sāmī”ti āha. “Kāsi tva”nti? “Ahaṃ avijahitapañcasīlā”ti.“Master, there is a potter’s daughter who is always going about saying: ‘I keep the precepts.’ Give them to her.” The potter’s daughter said to him: “Very well, master, give them to me.” – “Who are you?” – “I have never failed to keep the five precepts.”

“Tuyhamevetāni mayā ānītānī”ti yānakaṃ pājento tassā gharaṃ gantvā aññehi anāhariyaṃ katvā eḷālukavaṇṇena devadattiyaṃ dhanaṃ datvā attānaṃ jānāpetvā,– “For you alone have I brought these,” said Sakka. And driving his cart to her house, he presented to her, in the guise of cucumbers, celestial treasure which cannot be taken away by others. And making his identity known to her,

“idaṃ te jīvitavuttiyā dhanaṃ, pañcasīlāni akhaṇḍādīni katvā rakkhāhī”ti vatvā pakkāmi.he said: “Here is wealth sufficient for you to live on. Keep the five precepts unbroken.” So saying, he departed.

Sāpi tato cavitvā asurabhavane asurajeṭṭhakassa dhītā hutvā sakkassa verighare nibbatti.At the end of her existence as a potter’s daughter she was reborn in the world of the Asuras as the daughter of Vepacitti, king of Asuras, a bitter enemy of Sakka.

Dvīsu pana attabhāvesu sīlassa surakkhitattā abhirūpā ahosi suvaṇṇavaṇṇā asādhāraṇāya rūpasiriyā samannāgatā.Since she had kept the precepts in two successive existences, she was fair of form, her skin was of a golden hue, and she was endowed with beauty and comeliness the like of which had never been seen.

Vepacittiasurindo āgatāgatānaṃ asurānaṃ “tumhe mama dhītu anucchavikā na hothā”ti taṃ kassaci adatvā,Vepacitti, king of Asuras, said to all the Asura princes who sought her in marriage: “You are not fit to marry my daughter.” Having thus refused to give her in marriage to any of the Asura princes,

“mama dhītā attanāva attano anucchavikaṃ sāmikaṃ gahessatī”ti asurabalaṃ sannipātāpetvā, “tuyhaṃ anucchavikaṃ sāmikaṃ gaṇhā”ti tassā, hatthe pupphadāmaṃ adāsi.he said: “My daughter shall choose for herself such a husband as she sees fit.” So saying, he assembled the host of Asuras, and placing a garland of flowers in the hand of his daughter, said to her: “Choose for yourself a husband who suits you.”

Tasmiṃ khaṇe sakko tassā nibbattaṭṭhānaṃ olokento taṃ pavattiṃ ñatvā, “idāni mayā gantvā taṃ ānetuṃ vaṭṭatī”ti mahallakaasuravaṇṇaṃ nimminitvā gantvā parisapariyante aṭṭhāsi.At that moment Sakka looked to see where she had been reborn. Perceiving what was taking place, he assumed the form of an aged Asura and went and stood in the outer circle of the assembled company. The daughter of Vepacitti looked this way and that. Suddenly,

Sāpi ito cito ca olokentī taṃ diṭṭhamattāva pubbasannivāsavasena uppannena pemena mahogheneva ajjhotthaṭahadayā hutvā,because in a previous state of existence she had lived with Sakka, she was overwhelmed as by a mighty torrent by the power of the love for him which sprang up within her. And crying out: “He is my husband!”

“eso me sāmiko”ti tassa upari pupphadāmaṃ khipi. Asurā “amhākaṃ rājā ettakaṃ kālaṃ dhītu anucchavikaṃ alabhitvā idāni labhi,she threw the garland of flowers over his head. Said the Asuras: “For a long time our king has been unable to find a husband suitable for his daughter. Now, however, he has found one.

ayamevassa dhītu pitāmahato mahallako anucchaviko”ti lajjamānā apakkamiṃsu.This fellow is old enough to be his daughter’s grandfather.” And they departed, hanging their heads with shame.

Sakkopi taṃ hatthe gahetvā “sakkohamasmī”ti naditvā ākāse pakkhandi.Sakka took her by the hand, cried out: “I am Sakka,” and flew up into the air. The Asuras exclaimed: “We have been fooled by Old Sakka,”

Asurā “vañcitamhā jarasakkenā”ti taṃ anubandhiṃsu. Mātali, saṅgāhako vejayantarathaṃ āharitvā antarāmagge aṭṭhāsi.and started up in pursuit. Mātali the charioteer brought up the chariot called the Chariot of Victory and stopped by the way. Thereupon Sakka assisted his bride to mount and set out for the city of the Devas.

Sakko taṃ tattha āropetvā devanagarābhimukho pāyāsi. Athassa sippalivanaṃ sampattakāle rathasaddaṃ sutvā bhītā garuḷapotakā viraviṃsu.Now when they reached the forest of the Silk-cotton Trees, the Garuḍa fledglings, hearing the sound of the chariot and fearing they would be crushed to death, cried out.

Tesaṃ saddaṃ sutvā sakko mātaliṃ pucchi – “ke ete viravantī”ti? “Garuḷapotakā, devā”ti. “Kiṃ kāraṇā”ti? “Rathasaddaṃ sutvā maraṇabhayenā”ti.When Sakka heard their cries, he asked Mātali: “What are they that are crying?” – “Garuḍa fledglings, Sire,” – “Why are they crying?” – “They hear the sound of the chariot and fear they will be crushed to death.” – “Let not so numerous a host perish,

“Maṃ ekaṃ nissāya ettako dijo rathavegena vicuṇṇito mā nassi, nivattehi ratha”nti. Sopi sindhavasahassassa daṇḍakasaññaṃ datvā rathaṃ nivattesi.crushed by the impact of the chariot, because of me alone. Cause the chariot to turn back.” Thereupon Mātali gave the sign with the lash to the thousand Sindh horses and caused the chariot to turn back.

Taṃ disvā asurā “jarasakko asurapurato paṭṭhāya palāyanto idāni rathaṃ nivattesi,When the Asuras saw that the chariot had turned back, they said: “Old Sakka started out in flight from the city of the Asuras,

addhā tena upatthambho laddho bhavissatī”ti nivattetvā āgamanamaggeneva asurapuraṃ pavisitvā puna sīsaṃ na ukkhipiṃsu.but has just caused his chariot to turn back. Doubtless he has received reinforcements.” And turning back, the Asuras entered the city of the Asuras by the same road by which they had come out and nevermore lifted up their heads.

Sakkopi sujaṃ asurakaññaṃ devanagaraṃ netvā aḍḍhateyyānaṃ accharākoṭīnaṃ jeṭṭhikaṭṭhāne ṭhapesi.Sakka bore the Asura maiden Sujā to the city of the Devas and installed her as the chief of twenty-five million Accharās.

Sā sakkaṃ varaṃ yāci – “mahārāja, mama imasmiṃ devaloke mātāpitaro vā bhātikabhaginiyo vā natthi, yattha yattha gacchasi, tattha tattha maṃ gahetvāva gaccheyyāsī”ti.One day Sujā asked Sakka for a boon, saying: “Great king, in this Deva Realm I have neither mother nor father nor brother nor sister; therefore pray take me with you wherever you go.”

So “sādhū”ti tassā paṭiññaṃ adāsi. Tato paṭṭhāya cittapāṭaliyā pupphitāya asurā “amhākaṃ nibbattaṭṭhāne dibbapāricchattakassa pupphanakālo”ti yuddhatthāya saggaṃ abhiruhanti.– “Very well,” replied Sakka, promising to do for her as she had asked. Thenceforth, when the tree that is called Pied Trumpet-flower blooms, the Asuras cry out: “Now is the time when our heavenly coral tree blooms,” and straightaway they sally forth to attack Sakka.

Sakko heṭṭhāsamudde nāgānaṃ ārakkhaṃ adāsi, tato supaṇṇānaṃ, tato kumbhaṇḍānaṃ, tato yakkhānaṃ. Tato catunnaṃ mahārājānaṃ.Therefore Sakka provides protection to the Nāgas in the sea below, then to the Supaṇṇas, the Kumbhaṇḍas, the Yakkhas, and the Four Great Kings.

Sabbūpari pana upaddavanivattanatthāya devanagaradvāresu vajirahatthā indapaṭimā ṭhapesi.And over all, for the purpose of averting disaster, he places before the gates of the city of the Devas images of Indra bearing the thunderbolt in his hands.

Asurā nāgādayo jinitvā āgatāpi indapaṭimā dūrato disvā “sakko nikkhanto”ti palāyanti.When the Asuras, after defeating the Nāgas and the other supernatural beings approach the city of the Devas and see the images of Indra, they cry out: “Sakka has made a sally,” and flee away.

Evaṃ, mahāli, magho māṇavo appamādapaṭipadaṃ paṭipajji. Evaṃ appamatto panesa evarūpaṃ issariyaṃ patvā dvīsu devalokesu rajjaṃ kāresi.Thus, Mahāli, the youth Magha adopted the way of heedfulness. Because he was so heedful, he obtained such sovereignty so exalted and came to rule over the two worlds of the Devas. Heedfulness is praised by the Buddhas and by others likewise.

Appamādo nāmesa buddhādīhi pasattho. Appamādañhi nissāya sabbesampi lokiyalokuttarānaṃ visesānaṃ adhigamo hotīti vatvā imaṃ gāthamāha –For it is through heedfulness that all attain the higher attainments, both those that are of this world and those that transcend this world.” So saying, he pronounced the following verse:

“Appamādena maghavā, devānaṃ seṭṭhataṃ gato; Appamādaṃ pasaṃsanti, pamādo garahito sadā”ti.Through heedfulness did Maghavā attain leadership of the gods, the good always praise heedfulness, but heedlessness is always blamed.

Tattha appamādenāti macalagāme bhūmippadesasodhanaṃ ādiṃ katvā katena appamādena. Maghavāti idāni “maghavā”tipaññāto magho māṇavo dvinnaṃ devalokānaṃ rājabhāvena devānaṃ seṭṭhataṃ gato.

Pasaṃsantīti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti. Kiṃ kāraṇā? Sabbesaṃ lokiyalokuttarānaṃ visesānaṃ paṭilābhakāraṇattā.

Pamādo garahito sadāti pamādo pana tehi ariyehi niccaṃ garahito nindito. Kiṃ kāraṇā? Sabbavipattīnaṃ mūlabhāvato. Manussadobhaggaṃ vā hi apāyuppatti vā sabbā pamādamūlikāyevāti.

Gāthāpariyosāne mahāli licchavī sotāpattiphale patiṭṭhahi, sampattaparisāyapi bahū sotāpannādayo jātāti.At the conclusion of the verse the Licchavī Mahāli was established in the fruition of Stream-entry, and many of the assembly became Stream-enterers and so on.

Maghavatthu sattamaṃ.

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