Theravadan

From: Pali, Bhikkhu Ānandajoti

2. Aññatarabhikkhuvatthu3.2 The Story about a Certain Bhikkhu

Dunniggahassa lahunoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.“For the mind that is difficult to subdue,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to a certain bhikkhu.

Kosalarañño kira vijite pabbatapāde mātikagāmo nāma eko ghanavāso gāmo ahosi.In the country of the king of the Kosalans, it appears, at the foot of a mountain, was a certain thickly settled village named Mātika.

Athekadivasaṃ saṭṭhimattā bhikkhū satthu santike yāva arahattā kammaṭṭhānaṃ kathāpetvā taṃ gāmaṃ gantvā piṇḍāya pavisiṃsu.Now one day sixty bhikkhus who had received from the Teacher a subject of meditation leading to Arahatship came to this village and entered it for alms.

Atha ne yo tassa gāmassa sāmiko mātiko nāma, tassa mātā disvā gehe nisīdāpetvā nānaggarasena yāgubhattena parivisitvā, “bhante,Now the headman of this village was a man named Mātika. When Mātika’s mother saw the bhikkhus, she provided them with seats, served them with rice-porridge and boiled rice flavored with all manner of choice flavors, and asked them: “Venerable Sirs,

kattha gantukāmā”ti pucchi. “Yathā phāsukaṭṭhānaṃ mahāupāsike”ti. Sā “vassāvāsaṭṭhānaṃ, ayyā,where do you desire to go?” – “To some pleasant place, great lay disciple.” Knowing that the bhikkhus were seeking a place of residence for the season of the rains,

pariyesanti maññe”ti ñatvā pādamūle nipajjitvā, “sace, ayyā, imaṃ temāsaṃ idha vasissanti, ahaṃ tīṇi saraṇāni, pañca sīlāni gahetvā uposathakammaṃ karissāmī”ti āha.she flung herself at their feet and said to them: “If the noble bhikkhus will reside here during these three months, I will take upon myself the three refuges and the five precepts and will perform the Observance Day duties.” The bhikkhus consented,

Bhikkhū “mayaṃ imaṃ nissāya bhikkhāya akilamantā bhavanissaraṇaṃ kātuṃ sakkhissāmā”ti adhivāsayiṃsu.thinking to themselves: “With her assistance we shall be free from anxiety on the score of food and shall be able to escape from existence.”

Sā tesaṃ vasanaṭṭhānaṃ vihāraṃ paṭijaggitvā adāsi. Te tattheva vasantā ekadivasaṃ sannipatitvā aññamaññaṃ ovadiṃsu, “āvuso,Mātika’s mother prepared a monastery to serve as their place of residence, presented it to them, and the bhikkhus took up their residence there. On a certain day they met together and admonished each other as follows: “Friends,

amhehi pamādacāraṃ carituṃ na vaṭṭati. Amhākañhi sakagehaṃ viya aṭṭha mahānirayā vivaṭadvārāyeva,it is necessary for us not to live the life of heedlessness, for before us stand the eight great Niraya Hells with gates wide open, even as our own houses.

dharamānakabuddhassa kho pana santike kammaṭṭhānaṃ gahetvā mayaṃ āgatā, buddhā ca nāma padānupadikaṃ vicarantenāpi saṭhena ārādhetuṃ na sakkā,Now we have come here thus, having received a subject of meditation from the living Buddha. And the favor of the Buddhas cannot be won by a deceitful person, even though he walk in their very footsteps.

yathājjhāsayeneva ārādhetuṃ sakkā, appamattā hotha, dvīhi ekaṭṭhāne na ṭhātabbaṃ, na nisīditabbaṃ,Only by doing the will of the Buddhas can their favor be won. Therefore be heedful. Two bhikkhus may neither stand nor sit in any one place.

sāyaṃ kho pana therūpaṭṭhānakāle pātova bhikkhācārakāle ekato bhavissāma, sesakāle dve ekato na bhavissāma,In the evening we shall meet together to wait upon the elder, and early in the morning we shall meet together when it is time to go the rounds for alms. At other times two of us must never be together.

apica kho pana aphāsukena bhikkhunā āgantvā vihāramajjhe ghaṇḍiyā pahatāya ghaṇḍisaññāya āgantvā tassa bhesajjaṃ karissāmā”ti.If, however, a bhikkhu be taken sick, let him come to the monastery court and strike a bell. At the signal given by the stroke on the bell, we will come together and provide a remedy for him.”

Tesu evaṃ katikaṃ katvā viharantesu ekadivasaṃ sā upāsikā sappitelaphāṇitādīni gāhāpetvā dāsadāsikammakarādīhi parivutā sāyanhasamaye taṃ vihāraṃ gantvā vihāramajjhe bhikkhū adisvā,Having made this agreement, they entered upon residence. One day, while the bhikkhus were in residence, that female lay disciple took ghee, oil, molasses, and other kinds of food and at eventide, accompanied by a retinue of slaves and servants,

“kahaṃ nu kho, ayyā, gatā”ti purise pucchitvā, “attano attano rattiṭṭhānadivāṭṭhānesu nisinnā bhavissanti, ayye”ti vutte,went to the monastery. Seeing no bhikkhus, she asked some men: “Where have the noble bhikkhus gone?” – “My lady, they must be sitting in their own respective night-quarters and day-quarters.”

“kiṃ nu kho katvā daṭṭhuṃ sakkhissāmī”ti āha. Atha naṃ bhikkhusaṅghassa katikavattaṃ jānanamanussā āhaṃsu – “ghaṇḍiyā pahatāya sannipatissanti, ayye”ti. Sā ca ghaṇḍiṃ paharāpesi.– “What must I do in order to see them?” Men who knew about the agreement made by the Saṅgha of bhikkhus said: “If you strike the bell, my lady, they will assemble.” So she struck the bell. When the bhikkhus heard the sound of the bell,

Bhikkhū ghaṇḍisaddaṃ sutvā, “kassaci aphāsukaṃ bhavissatī”ti sakasakaṭṭhānehi nikkhamitvā vihāramajjhe sannipatiṃsu. Dvepi janā ekamaggenāgatā nāma natthi.they thought to themselves: “Someone must be sick.” And coming forth from their several quarters, they assembled in the monastery court. No two bhikkhus came by the same path.

Upāsikā ekekaṭṭhānato ekekameva āgacchantaṃ disvā, “mama puttehi aññamaññaṃ kalaho kato bhavissatī”ti cintetvā bhikkhusaṅghaṃ vanditvā pucchi – “kalahaṃ nu kho, bhante,When the female lay disciple saw them approach one at a time, each from his own quarters, she thought to herself: “My sons must have had a quarrel with each other.” So, after paying obeisance to the Saṅgha of bhikkhus, she asked them: “Have you had a quarrel,

karitthā”ti? “Na karoma, mahāupāsike”ti. “Sace vo, bhante, kalaho natthi, atha kasmā yathā amhākaṃ gehaṃ āgacchantā sabbe ekatova āgacchatha,venerable Sirs?” – “No, great lay disciple.” – “If, venerable Sirs, there is no quarrel among you, how is it that, whereas in coming to our house you came all together,

evaṃ anāgantvā ekekaṭṭhānato ekekāva āgatā”ti? “Mahāupāsike, ekekasmiṃ ṭhāne nisīditvā samaṇadhammaṃ karimhā”ti.today you do not approach in this manner, but instead approach one at a time, each from his own quarters?” – “Great lay disciple, we were sitting each in his own cell, engaged in spiritual practice.”

“Ko esa, bhante, samaṇadhammo nāmā”ti? “Dvattiṃsākāre sajjhāyaṃ karoma, attabhāve ca khayavayaṃ paṭṭhapema, mahāupāsike”ti.– “What do you mean, venerable Sirs, by this expression: ‘spiritual practice’?” – “We recite the 32 parts of the body, and thus obtain a clear conception of the decay and passing away of the body, great lay disciple.”

“Kiṃ pana, bhante, dvattiṃsākāre sajjhāyaṃ kātuṃ, attabhāve ca khayavayaṃ paṭṭhapetuṃ tumhākameva vaṭṭati,– “But, venerable Sirs, are you alone permitted to recite the 32 parts of the body, and thus obtain a clear conception of the decay and passing away of the body;

udāhu amhākampīti, kassacipi avārito esa dhammo, mahāupāsike”ti. “Tena hi,or are we also permitted to do this?” – “This practice is forbidden to none, great lay disciple.” – “Well then,

bhante, mayhampi dvattiṃsākāraṃ detha, attabhāve ca khayavayapaṭṭhapanaṃ ācikkhathā”ti. “Tena hi uggaṇha, mahāupāsike”ti sabbaṃ uggaṇhāpesuṃ.teach me also the 32 parts of the body and show me how to obtain a clear conception of the decay and passing away of the body.” – “Very well, lay disciple,” said the bhikkhus, “learn them.” So saying, they taught her all.

Sā tato paṭṭhāya dvattiṃsākāre sajjhāyaṃ katvā attani khayavayaṃ paṭṭhapetvā tehi bhikkhūhi puretarameva tayo magge,She began at once to recite the 32 parts of the body, striving thereby to obtain for herself a clear conception of the decay and passing away of the body. So successful was she that even in advance of those bhikkhus she attained the three paths and the three fruits,

tīṇi ca phalāni pāpuṇi. Maggeneva cassā catasso paṭisambhidā lokiyaabhiññā ca āgamiṃsu.and by the same paths won the four analytic knowledges and the worldly super knowledges.

Sā maggaphalasukhato vuṭṭhāya dibbacakkhunā oloketvā, “kadā nu kho mama puttehi ayaṃ dhammo adhigato”ti upadhārentī sabbepime sarāgā sadosā samohā jhānavipassanāmattampi tesaṃ natthi,Arising from the bliss of the paths and the fruitions, she looked with divine eye and considered within herself: “At what time did my sons attain this state?” Immediately she became aware of the following: “All these bhikkhus are still in the bondage of lust, hatred and delusion.

“kiṃ nu kho mayhaṃ puttānaṃ arahattassa upanissayo atthi, natthī”ti āvajjetvā, “atthī”ti disvā,They have not so much as the absorptions or insight.” Then she pondered: “Do my sons possess the supporting conditions for the attainment of Arahatship or do they not?” She perceived: “They do.”

“senāsanasappāyaṃ nu kho atthi, natthī”ti āvajjetvā tampi disvā, “puggalasappāyaṃ nu kho labhanti,Then she pondered: “Do they possess suitable lodgings or do they not?” Immediately she perceived that they did. Then she pondered: “Have they proper companions or have they not?”

na labhantī”ti āvajjesi, puggalasappāyampi disvā, “āhārasappāyaṃ nu kho labhanti, na labhantī”ti upadhārentī “āhārasappāyaṃ nesaṃ natthī”ti disvāImmediately she perceived that they had. Finally she pondered the question: “Do they receive proper food or do they not?” She perceived: “They do not receive proper food.”

tato paṭṭhāya nānāvidhaṃ yāguṃ, anekappakāraṃ khajjakaṃ, nānaggarasañca bhojanaṃ sampādetvā gehe bhikkhū nisīdāpetvā dakkhiṇodakaṃ datvā, “bhante,From that time on she provided them with various kinds of rice-porridge and with all manner of hard food and with soft food flavored with various choice flavors. And seating the bhikkhus in her house,

tumhākaṃ yaṃ yaṃ ruccati, taṃ taṃ gahetvā paribhuñjathā”ti niyyādesi. Te yathāruci yāguādīni gahetvā paribhuñjanti.she poured the water of donation and presented the food to them, saying: “Venerable Sirs, take and eat whatever you desire.” As the result of the wholesome food they received,

Tesaṃ sappāyāhāraṃ labhantānaṃ cittaṃ ekaggaṃ ahosi. Te ekaggena cittena vipassanaṃ vaḍḍhetvā na cirasseva saha paṭisambhidāhi arahattaṃ patvātheir minds became concentrated; and with concentrated minds, they developed spiritual insight and attained Arahatship, together with the analytic knowledges.

cintayiṃsu – “aho mahāupāsikā amhākaṃ patiṭṭhā jātā, sace mayaṃ sappāyāhāraṃ na labhimha,Then the thought occurred to them: “The great female lay disciple has indeed been our support. Had we not received wholesome food, we should never have attained the paths and the fruitions.

na no maggaphalapaṭivedho abhavissa, idāni vuṭṭhavassā pavāretvā satthu santikaṃ gamissāmā”ti. Te “satthāraṃ daṭṭhukāmamhā”ti mahāupāsikaṃ āpucchiṃsu.As soon as we have completed our residence and celebrated the Invitation, let us go visit the Teacher.” Accordingly they took leave of the great female lay disciple, saying: “Lay disciple, we desire to see the Teacher.” – “Very well, noble sirs,” said she.

“Mahāupāsikā sādhu, ayyā”ti. Te anugantvā punapi, “bhante, amhe olokeyyāthā”ti bahūni piyavacanāni vatvā paṭinivatti.So she accompanied them on their journey a little way, and then, saying: “Look in on us again, venerable Sirs,” and many other pleasant words, she returned to her house.

Tepi kho bhikkhū sāvatthiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā “kacci,When those bhikkhus arrived at Sāvatthī, they worshipped the Teacher and sat down respectfully on one side. The Teacher said to them: “Bhikkhus,

bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, na ca piṇḍakena kilamitthā”ti vutte “khamanīyaṃ, bhante, yāpanīyaṃ,you have evidently fared well, had plenty to eat, and not been troubled on the score of food.” The bhikkhus replied: “We have indeed fared well, venerable Sir, had plenty to eat,

bhante, piṇḍakena pana neva kilamimha. Amhākañhi mātikamātā nāmekā upāsikā cittācāraṃ ñatvā,and by no means been troubled on the score of food. For a certain female lay disciple, the mother of Mātika, knew the course of our thoughts,

‘aho vata no evarūpaṃ nāma āhāraṃ paṭiyādeyyā’ti cintite yathācintitaṃ āhāraṃ paṭiyādetvā adāsī”ti tassā guṇakathaṃ kathayiṃsu.insomuch that the moment we thought: ‘Oh that she would prepare such and such food for us!’ she prepared the very food we thought of and gave it to us.” Thus did they recite her praises.

Aññataro bhikkhu tassā guṇakathaṃ sutvā tattha gantukāmo hutvā satthu santike kammaṭṭhānaṃ gahetvā,A certain bhikkhu, who heard his friends praise the virtues of their hostess, conceived a desire to go there. So obtaining a subject of meditation from the Teacher, he took leave of the Teacher,

“bhante, taṃ gāmaṃ gamissāmī”ti satthāraṃ āpucchitvā jetavanato nikkhamitvā anupubbena taṃ gāmaṃ patvā vihāraṃ pavisanadivaseyevasaying: “Venerable Sir, I intend to go to that village.” And departing from Jetavana, he arrived in due course at that village and entered the monastery.

cintesi – “ayaṃ kira upāsikā cintitacintitaṃ jānāti, ahañca maggakilanto vihāraṃ paṭijaggituṃ na sakkhissāmi,On the very day he entered the monastery he thought to himself: “I have heard it said that this female lay disciple knows every thought that passes through the mind of another. Now I have been wearied by my journey and shall not be able to sweep the monastery.

aho vata me vihārapaṭijaggakaṃ manussaṃ peseyyā”ti.Oh that she would send a man to make ready the monastery for me!”

Upāsikā gehe nisinnāva āvajjentī tamatthaṃ ñatvā, “gaccha, vihāraṃ paṭijaggitvā ehī”ti manussaṃ pesesi.The female lay disciple, sitting in her house, pondering within herself, became aware of this fact and sent a man there, saying to him: “Go make ready the monastery and return.”

Itaropi pānīyaṃ pivitukāmo “aho vata me sakkharapānakaṃ katvā peseyyā”ti cintesi. Upāsikā tampi pesesi.Then the bhikkhu, desiring to have water to drink, thought to himself: “Oh that she would send me some sweetened water!” Straightaway the female lay disciple sent it. On the following day, early in the morning,

So punadivase “pātova siniddhayāguṃ me sauttaribhaṅgaṃ pesetū”ti cintesi.he thought to himself: “Let her send me rich rice-porridge with side dishes.” The female lay disciple straightaway did so. After he had finished drinking the porridge,

Upāsikā tathā akāsi. So yāguṃ pivitvā, “aho vata me evarūpaṃ khajjakaṃ peseyyā”ti cintesi. Upāsikā tampi pesesi.he thought to himself: “Oh that she would send me such and such hard food!” The female lay disciple straightaway sent this also to him.

So cintesi – “ayaṃ upāsikā mayā sabbaṃ cintitacintitaṃ pesesi, ahaṃ etaṃ daṭṭhukāmo,Then he thought to himself: “This female lay disciple has sent me every single thing I have thought of. I should like to see her. Oh that she would come to me in person,

aho vata me nānaggarasabhojanaṃ gāhāpetvā sayameva āgaccheyyā”ti. Upāsikā “mama putto maṃ daṭṭhukāmo, āgamanaṃ me paccāsīsatī”ti bhojanaṃ gāhāpetvā vihāraṃ gantvā tassa adāsi.bringing with her soft food seasoned with various choice seasonings!” The female lay disciple thought to herself: “My son wishes to see me, desires me to go to him.” So procuring soft food, she went to the monastery and gave it to him.

So katabhattakicco “mātikamātā nāma tvaṃ, mahāupāsike”ti pucchi. “Āma, tātā”ti. “Tvaṃ paracittaṃ jānāsī”ti?When he had eaten his meal, he asked her: “Lay disciple, your name is Mātikamātā, the mother of Mātika?” – “Yes, dear son.” – “You know the thoughts of others?” – “Why do you ask me, dear son?”

“Kiṃ maṃ pucchasi, tātā”ti? “Mayā cintitacintitaṃ sabbamakāsi, tena taṃ pucchāmī”ti. “Paracittajānanakabhikkhū bahū, tātā”ti?– “You have done for me every single thing I have thought of; that is why I ask you.” – “Many are the bhikkhus who know the thoughts of another, dear son.” – “I am not asking anyone else; I am asking you, lay disciple.”

“Nāhaṃ aññe pucchāmi, tuvaṃ pucchāmi, upāsike”ti. Evaṃ santepi upāsikā “paracittaṃ jānāmī”ti avatvā “paracittaṃ jānantā nāma evaṃ karonti puttā”ti āha.Even under these circumstances the female lay disciple avoided saying: “I know the thoughts of others,” and said instead: “Those who know the thoughts of others do thus, my son.”

So “bhāriyaṃ vatidaṃ kammaṃ, puthujjanā nāma sobhanampi asobhanampi cintenti, sacāhaṃ kiñci ayuttaṃ cintayissāmi,Thereupon the bhikkhu thought to himself: “I am in a most embarrassing position. Ordinary people entertain both noble and ignoble thoughts. Were I to entertain a single wrongful thought,

saha bhaṇḍakena coraṃ cūḷāya gaṇhantī viya maṃ vippakāraṃ pāpeyya, mayā ito palāyituṃ vaṭṭatī”ti cintetvā, “upāsike, ahaṃ gamissāmī”ti āha. “Kahaṃ,she would doubtless seize me by the topknot, bag and baggage, as she would seize a thief, and put me to shame. Therefore I had best run away from here.” So he said to the female lay disciple: “Lay disciple, I intend to go away.” – “Where are you going,

ayyā”ti? “Satthu santikaṃ, upāsike”ti. “Vasatha tāva, bhante, idhā”ti. “Na vasissāmi, upāsike, gamissāmevā”ti nikkhamitvā satthu santikaṃ agamāsi.noble sir?” – “To the Teacher, lay disciple.” – “Reside here for a while, venerable Sir.” – “I can no longer reside here, lay disciple. I must positively go away.” With these words he departed and went to the Teacher.

Atha naṃ satthā “kiṃ bhikkhu na tvaṃ tattha vasasī”ti pucchi. “Āma, bhante, na sakkā tattha vasitu”nti.The Teacher asked him: “Bhikkhu, are you no longer residing there?” – “No, venerable Sir, I cannot reside there any longer.” – “For what reason, bhikkhu?” – “Venerable Sir,

“Kiṃ kāraṇā bhikkhū”ti? “Bhante, sā upāsikā cintitacintitaṃ sabbaṃ jānāti, puthujjanā ca nāma sobhanampi asobhanampi cintenti, sacāhaṃ kiñci ayuttaṃ cintessāmi,that female lay disciple knows every single thought that passes through my mind. It occurred to me: ‘Ordinary people entertain both noble and ignoble thoughts. Were I to entertain a single wrongful thought, she would doubtless seize me by the topknot,

saha bhaṇḍakena coraṃ cūḷāya gaṇhantī viya maṃ vippakāraṃ pāpessatī”ti cintetvā āgatomhīti. “Bhikkhu, tattheva tayā vasituṃ vaṭṭatī”ti,bag and baggage, as she would seize a thief, and put me to shame.’ That is why I have returned.” – “Bhikkhu, that is the very place where you ought to reside.” – “I cannot,

“na sakkomi, bhante, nāhaṃ tattha vasissāmī”ti. “Tena hi tvaṃ, bhikkhu, ekameva rakkhituṃ sakkhissasī”ti. “Kiṃ,venerable Sir, I will not reside there any longer.” – “Well then, bhikkhu, can you guard just one thing?” – “What do you mean, venerable Sir?” – “Guard your mind alone,

bhante”ti? “Tava cittameva rakkha, cittaṃ nāmetaṃ durakkhaṃ, tvaṃ attano cittameva niggaṇha, mā aññaṃ kiñci cintayi, cittaṃ nāmetaṃ dunniggaha”nti vatvā imaṃ gāthamāha –for the mind is hard to guard. Restrain your own mind alone. Do not think of anything else, for the mind is hard to subdue.” So saying, he pronounced the following verse:

35. “Dunniggahassa lahuno, yatthakāmanipātino; Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvaha”nti.For the mind that is difficult to subdue, flighty, and flitting where’er it will, restraint is good, a restrained mind brings happiness.

Tattha cittaṃ nāmetaṃ dukkhena niggayhatīti dunniggahaṃ. Lahuṃ uppajjati ca nirujjhati cāti lahu. Tassa dunniggahassa lahuno. Yatthakāmanipātinoti yattha katthacideva nipatanasīlassa.

Etañhi labhitabbaṭṭhānaṃ vā alabhitabbaṭṭhānaṃ vā yuttaṭṭhānaṃ vā ayuttaṭṭhānaṃ vā na jānāti, neva jātiṃ oloketi, na gottaṃ, na vayaṃ. Yattha yattha icchati,

tattha tattheva nipatatīti “yatthakāmanipātī”ti vuccati. Tassa evarūpassa cittassa damatho sādhu catūhi ariyamaggehi dantabhāvo yathā nibbisevanaṃ hoti, tathā katabhāvo sādhu. Kiṃ kāraṇā?

Idañhi cittaṃ dantaṃ sukhāvahaṃ nibbisevanaṃ kataṃ maggaphalasukhaṃ paramatthanibbānasukhañca āvahatīti.

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

Satthā tassa bhikkhuno imaṃ ovādaṃ datvā, “gaccha, bhikkhu, aññaṃ kiñci acintayitvā tattheva vasāhī”ti pahiṇi.When the Teacher had admonished that bhikkhu, he dismissed him, saying: “Go, bhikkhu, concern yourself with nothing else. Resume residence in that same place.”

So bhikkhu satthu santikā ovādaṃ labhitvā tattha agamāsi. Kiñci bahiddhā cintanaṃ nāma na cintesi.And that bhikkhu, after being admonished by the Teacher, went to that same place and thought of nothing outside himself. The great female lay disciple looked with the divine eye.

Mahāupāsikāpi dibbena cakkhunā olokentī theraṃ disvā, “idāni ovādadāyakaṃ ācariyaṃ labhitvā punāgato mama putto”ti attano ñāṇeneva paricchinditvā tassa sappāyāhāraṃ paṭiyādetvā adāsi.Seeing the elder, she determined by her own knowledge alone the following fact: “My son has now gained a Teacher who gives admonition and has returned once more.” And forthwith she prepared wholesome food and gave it to him.

So sappāyabhojanaṃ sevitvā katipāheneva arahattaṃ patvāOnce having received wholesome food, in but a few days the elder attained Arahatship.

maggaphalasukhena vītināmento “aho mahāupāsikā mayhaṃ patiṭṭhā jātā,As the elder passed his days in the enjoyment of the bliss of the paths and the fruitions, he thought to himself: “The great female lay disciple has indeed been a support to me.

ahaṃ imaṃ nissāya bhavanissaraṇaṃ pattomhī”ti cintetvā, “imasmiṃ tāva me attabhāve patiṭṭhā jātā,By her assistance I have gained release from existence.” And he considered within himself: “Has she been a support to me in my present state of existence only,

saṃsāre pana me saṃsarantassa aññesupi attabhāvesu ayaṃ patiṭṭhā bhūtapubbā, no”ti upadhārentoor has she been a support to me in other states of existence also, as I have passed from one state of existence to another in the round of existences?”

ekūnaattabhāvasataṃ anussari. Sāpi ekūnaattabhāvasate tassa pādaparicārikā aññesu paṭibaddhacittā hutvā taṃ jīvitā voropesi.With this thought in mind he recalled a hundred states of existence less one. Now in a hundred states of existence less one that female lay disciple had been his wife, and her affections had been set on other men, and she had caused him to be deprived of life.

Thero tassā ettakaṃ aguṇaṃ disvā, “aho mayaṃ mahāupāsikā bhāriyaṃ kammaṃ akāsī”ti cintesi.When, therefore, the elder beheld the huge pile of demerit she had accumulated, he thought to himself: “Oh, what wicked deeds this female lay disciple has committed!”

Mahāupāsikāpi gehe nisinnāva “kiṃ nu kho mayhaṃ puttassa pabbajitakiccaṃ mattakaṃ pattaṃ, no”ti upadhārayamānā tassa arahattapattiṃ ñatvā uttari upadhāriyamānā,The great female lay disciple also sat in her house, considering within herself the following thought: “Has my son reached the goal of the spiritual life?” Perceiving that he had attained Arahatship, she continued her reflections as follows: “When my son attained Arahatship,

“mama putto arahattaṃ patvā aho vata me ayaṃ upāsikā mahatī patiṭṭhā jātā”ti cintetvā, “atītepi nu kho me ayaṃ patiṭṭhā bhūtapubbā,he thought to himself: ‘This female lay disciple has indeed been a powerful support to me.’ Then he considered within himself: ‘Has she been a support to me in previous states of existence also or has she not?’

no”ti upadhārento ekūnaattabhāvasataṃ anussari, “ahaṃ kho pana ekūnaattabhāvasate aññehi saddhiṃ ekato hutvā etaṃ jīvitā voropesiṃ,With this thought in mind he recalled a hundred states of existence less one. Now in a hundred states of existence less one I conspired with other men and deprived him of life. When, therefore, he beheld the huge pile of demerit I thus accumulated,

ayaṃ me ettakaṃ aguṇaṃ disvā ‘aho bhāriyaṃ kammaṃ kataṃ upāsikāyā”ti cintesi. “Atthi nu kho evaṃ saṃsāre saṃsarantiyā mama puttassa upakāro katapubbo”tihe thought to himself: ‘Oh, what wicked deeds this female lay disciple has committed!’ Is it not possible that, as I have passed from one state of existence to another in the round of existences, I have rendered assistance to him?”

upadhārayamānā tato uttariṃ satamaṃ attabhāvaṃ anussaritvā satame attabhāve mayā etassa pādaparicārikāya hutvā etasmiṃ jīvitā voropanaṭṭhāne jīvitadānaṃ dinnaṃ,Considering the matter further, she called up before her mind her hundredth state of existence and became aware of the following: “In my hundredth state of existence I was his wife. On a certain occasion, when I might have deprived him of life, I spared his life.

aho mayā mama puttassa mahāupakāro katapubbo”ti gehe nisinnāva uttariṃ visesetvā “upadhārethā”ti āha.I have indeed rendered great assistance to my son.” And still remaining seated in her house, she said: “Discern further and consider the matter.”

So dibbāya sotadhātuyā saddaṃ sutvā visesetvā satamaṃ attabhāvaṃ anussaritvā tattha tāya attano jīvitassa dinnabhāvaṃ disvā,By the power of the Deva ear the bhikkhu immediately heard what she said. Discerning further, he called up before his mind his hundredth state of existence and perceived that in that state of existence she had spared his life.

“aho mama imāya mahāupāsikāya upakāro katapubbo”ti attamano hutvā tassā tattheva catūsu maggaphalesu pañhaṃ kathetvā anupādisesāya nibbānadhātuyā parinibbāyīti.Filled with joy, he thought to himself: “This female lay disciple has indeed rendered great assistance to me.” Then and there, explaining a question about the four paths and fruitions to her, he passed into Nibbāna without remainder.

Aññatarabhikkhuvatthu dutiyaṃ.

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