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6. Pañcasatabhikkhuvatthu3.6 The Story about 500 BhikkhusThe Pāli title identifies the story as concerning five hundred bhikkhus. The original translation added ‘with Insight’ to the title.
Kumbhūpamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto āraddhavipassake bhikkhū ārabbha kathesi.“Knowing this body is frail like a jar,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to some bhikkhus who had begun insight practice.Āraddhavipassake describes bhikkhus who had begun insight practice. The original translation said they had already attained insight.
Sāvatthiyaṃ kira pañcasatā bhikkhū satthu santike yāva arahattā kammaṭṭhānaṃ gahetvā, “samaṇadhammaṃ karissāmā”ti yojanasatamaggaṃ gantvā ekaṃ mahāvāsagāmaṃ agamaṃsu.At Sāvatthī, we are told, five hundred bhikkhus obtained from the Teacher a subject of meditation leading to Arahatship, and with the intention of devoting themselves to spiritual practice, went a hundred leagues to a large village.Samaṇadhamma refers to their spiritual practice. The original translation narrowed this to meditation.
Atha te manussā disvā paññattāsane nisīdāpetvā paṇītehi yāgubhattādīhi parivisitvā,When the inhabitants of the village saw them, they provided them with seats, served them with choice rice-porridge, cooked rice, and other kinds of food,The villagers served both rice-porridge and cooked rice, with other food. The original translation omitted the cooked rice.
“kahaṃ, bhante, gacchathā”ti pucchitvā, “yathāphāsukaṭṭhāna”nti vutte, “bhante, imaṃ temāsaṃ idheva vasatha,and asked them: “Venerable Sirs, where are you going?” The bhikkhus replied: “To some pleasant place.” Then said the inhabitants of the village: “Venerable Sirs,[29.18] marks page 18 of volume 29 of the Harvard Oriental Series English translation.
mayampi tumhākaṃ santike saraṇesu patiṭṭhāya pañca sīlāni rakkhissāmā”ti yācitvā tesaṃ adhivāsanaṃ viditvā,reside right here during these three months. Under your direction we will abide steadfast in the refuges and will keep the five precepts.” The villagers, having obtained the consent of the bhikkhus,The villagers promise to keep the five precepts; the original translation did not specify their number.
“avidūre ṭhāne mahanto vanasaṇḍo atthi, ettha vasatha, bhante”ti vatvā uyyojesuṃ. Bhikkhū taṃ vanasaṇḍaṃ pavisiṃsu.said: “Venerable Sirs, there is a large forest-grove not far from this place. Take up your residence there.” So saying, the villagers dismissed the bhikkhus, and the bhikkhus entered the forest.
Tasmiṃ vanasaṇḍe adhivatthā devatā “sīlavanto, ayyā, imaṃ vanasaṇḍaṃ anuppattā,Thereupon the Devatās dwelling in that forest-grove thought: “A company of virtuous bhikkhus have come to this forest-grove. If,The forest deities recognize the monks as virtuous. The original translation omitted this description. {1.314} marks page 314 of volume 1 of the Pāli Text Society Pāli text.
ayuttaṃ kho pana asmākaṃ ayyesu idha vasantesu puttadāre gahetvā rukkhe abhiruyha vasitu”nti rukkhato otaritvā bhūmiyaṃ nisīditvā cintayiṃsu,however, these bhikkhus dwell in this forest-grove, it will be improper for us any longer to take son and wife, climb the trees, and live here.” Accordingly they came down from the trees, seated themselves on the ground,
“ayyā, imasmiṃ ṭhāne ajjekarattiṃ vasitvā addhā sve gamissantī”ti. Bhikkhūpi punadivase antogāme piṇḍāya caritvā puna tameva vanasaṇḍaṃ āgamiṃsu.and reflected: “If the bhikkhus remain in this place tonight, they will surely leave tomorrow morning.” But on the following day also the bhikkhus, after making their rounds for alms in the village, returned again to that same forest-grove.
Devatā “bhikkhusaṅgho svātanāya kenaci nimantito bhavissati, tasmā punāgacchati, ajja gamanaṃ na bhavissati,Thereupon the Devatās thought to themselves: “Someone must have invited the company of bhikkhus for tomorrow, and for this reason they have returned. Today they will not depart,
sve gamissati maññe”ti iminā upāyena aḍḍhamāsamattaṃ bhūmiyameva acchiṃsu.but tomorrow they will surely depart.” Reasoning in this way, they sat for a fortnight on the ground.
Tato cintayiṃsu – “bhadantā imaṃ temāsaṃ idheva maññe vasissanti, idheva kho pana imesu vasantesu amhākaṃ rukkhe abhiruhitvā nisīditumpi na yuttaṃ,Then they thought to themselves: “It is doubtless the intention of the bhikkhus to remain right here during these three months. But if they do remain here, it will be improper for us to take son and wife, climb the trees, and live here for three months.
temāsaṃ puttadāre gahetvā bhūmiyaṃ nisīdanaṭṭhānānipi dukkhāni, kiñci katvā ime bhikkhū palāpetuṃ vaṭṭatī”ti.Moreover, it will greatly weary us to sit here on the ground. By what means can we best drive these bhikkhus away?” Accordingly in the night-quarters,
Tā tesu tesu rattiṭṭhānadivāṭṭhānesu ceva caṅkamanakoṭīsu ca chinnasīsāni kabandhāni dassetuṃ amanussasaddañca bhāvetuṃ ārabhiṃsu.in the day-quarters, and at the ends of the cloisters the Devatās caused the bhikkhus to see severed heads and headless trunks and to hear the voices of Amanussa.Chinnasīsāni means severed heads. The original translation called them ‘bodiless heads.’
Bhikkhūnaṃ khipitakāsādayo rogā pavattiṃsu. Te aññamaññaṃ “tuyhaṃ, āvuso, kiṃ rujjatī”ti pucchantā,At the same time the bhikkhus were afflicted with sneezing and coughing and suffered from many other ailments besides. They said to each other: “Friend, what ails you?”
“mayhaṃ khipitarogo, mayhaṃ kāso”ti vatvā, “āvuso, ahaṃ ajja caṅkamanakoṭiyaṃ chinnasīsaṃ addasaṃ, ahaṃ rattiṭṭhāne kabandhaṃ addasaṃ,– “I am afflicted with sneezing. I am afflicted with coughing.” – “Friends, today, at the end of the cloister, I saw a severed head. Friends, in the night-quarters I saw a headless trunk.{1.315} marks page 315 of volume 1 of the Pāli Text Society Pāli text.
ahaṃ divāṭṭhāne amanussasaddaṃ assosiṃ, parivajjetabbayuttakamidaṃ ṭhānaṃ, amhākaṃ idha aphāsukaṃ ahosi, satthu santikaṃ gamissāmā”tiFriends, in the day-quarters I heard an Amanussa’s voice. We ought by all means to leave this place; this is an unpleasant place for us. Let us go to the Teacher.”
nikkhamitvā anupubbena satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu. Atha ne satthā āha – “kiṃ,Accordingly they departed from the forest-grove, went in due course to the Teacher, worshipped him, and sat down respectfully on one side. The Teacher said to them: “Bhikkhus,
bhikkhave, tasmiṃ ṭhāne vasituṃ na sakkhissathā”ti? “Āma, bhante, amhākaṃ tasmiṃ ṭhāne vasantānaṃ evarūpāni bheravārammaṇāni upaṭṭhahanti, evarūpaṃ aphāsukaṃ hoti,were you unable to dwell in that place?” – “Even so, venerable Sir. While we dwelt there, such fearful objects as these presented themselves to our sight. The place was so unpleasant for us that we decided we must leave it.[29.19] marks page 19 of volume 29 of the Harvard Oriental Series English translation.
tena mayaṃ ‘vajjetabbayuttakamidaṃ ṭhāna’nti taṃ chaḍḍetvā tumhākaṃ santikaṃ āgatā”ti. “Bhikkhave, tattheva tumhākaṃ gantuṃ vaṭṭatī”ti.Therefore we have abandoned it and have returned to you.” – “Bhikkhus, to that very place you ought to return.” – “We cannot do so, venerable Sir.” – “Bhikkhus, when you went there the first time,
“Na sakkā, bhante”ti. “Bhikkhave, tumhe āvudhaṃ aggahetvā gatā, idāni āvudhaṃ gahetvā gacchathā”ti. “Katarāvudhaṃ, bhante”ti?you went without a weapon. Now you must take a weapon with you when you go.” – “What kind of weapon, venerable Sir?” The Teacher said: “I will give you a weapon,
Satthā “ahaṃ āvudhaṃ vo dassāmi, mayā dinnaṃ āvudhaṃ gahetvā gacchathā”ti vatvā –and the weapon which I give you, you are to take with you when you go.” Then he recited the entire Metta Discourse, beginning as follows:
“Karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca; Sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī”ti. (khu. pā. 9.1; su. ni. 143) –What should be done by one skilful in good, who has comprehended the state of peace: he ought to be able, straight, and upright, easy to speak to, meek, without conceit,The commentary quotes only the opening stanza of the Mettā Sutta here, then states that the Teacher recited the whole discourse. The original translation inserted the remaining stanzas in full.
Sakalaṃ mettasuttaṃ kathetvā, “bhikkhave, imaṃ tumhe bahi vihārassa vanasaṇḍato paṭṭhāya sajjhāyantā antovihāraṃ paviseyyāthā”ti uyyojesi.Having recited this Discourse, he said: “Bhikkhus, begin reciting this Discourse in the forest-grove outside the monastery, and enter the monastery while reciting it.” With these instructions he dismissed them.The monks are told to begin reciting outside the monastery and enter while continuing to recite. The original translation made the recitation and entry sound sequential.
Te satthāraṃ vanditvā nikkhamitvā anupubbena taṃ ṭhānaṃ patvā bahivihāre gaṇasajjhāyaṃ katvā sajjhāyamānā vanasaṇḍaṃ pavisiṃsu.They worshipped the Teacher, started out, and in due course arrived at that forest-grove. After reciting the Discourse together outside the monastery, they entered the forest-grove while continuing to recite.
Sakalavanasaṇḍe devatā mettacittaṃ paṭilabhitvā tesaṃ paccuggamanaṃ katvā pattacīvarapaṭiggahaṇaṃ āpucchiṃsu, hatthapādasambāhanaṃ āpucchiṃsu,Thereupon the Devatās residing throughout the forest-grove conceived friendly feelings in their hearts for the bhikkhus, came forth to meet them, asked the bhikkhus to let them take their bowls and robes,
tesaṃ tattha tattha ārakkhaṃ saṃvidahiṃsu, pakkadhūpanatelaṃ viya sannisinnā ahesuṃ.offered to rub their hands and feet, arranged protection for them throughout the grove, and settled like rendered oil.The deities arranged protection for the monks; the original translation specified strong guards. {1.316} marks page 316 of volume 1 of the Pāli Text Society Pāli text. The Pāli compares the deities settling down to rendered oil. The original translation omitted the comparison and said they sat together with the monks.
Katthaci amanussasaddo nāma nāhosi. Tesaṃ bhikkhūnaṃ cittaṃ ekaggaṃ ahosi.An Amanussa’s voice was not heard. The minds of those bhikkhus became concentrated. Sitting in their night-quarters and day-quarters they strove to attain insight.Ekaggaṃ says the monks’ minds became concentrated. The original translation said their hearts became tranquil.
Te rattiṭṭhānadivāṭṭhānesu nisinnā vipassanāya cittaṃ otāretvā attani khayavayaṃ paṭṭhapetvā, “ayaṃ attabhāvo nāma bhijjanakaṭṭhena athāvaraṭṭhena kulālabhājanasadiso”ti vipassanaṃ vaḍḍhayiṃsu.Fixing in their minds the thought of the decay and passing away of their bodies and reflecting upon the thought: “By reason of its fragile and unstable nature this body is like a potter’s vessel,” they developed insight.Khayavaya concerns decay and passing away, rather than the original translation’s ‘decay and death.’
Sammāsambuddho gandhakuṭiyā nisinnova tesaṃ vipassanāya āraddhabhāvaṃ ñatvā te bhikkhū āmantetvā, “evameva, bhikkhave,The Sambuddha, even as he sat in the Perfumed Chamber, knowing that those bhikkhus had begun to develop spiritual insight, addressed them: “It is even so, bhikkhus. This body,
ayaṃ attabhāvo nāma bhijjanakaṭṭhena athāvaraṭṭhena kulālabhājanasadiso evā”ti vatvā obhāsaṃ pharitvā yojanasate ṭhitopi abhimukhe nisinno viya chabbaṇṇaraṃsiyo vissajjetvā dissamānena rūpena imaṃ gāthamāha –by reason of its fragile and unstable nature, is precisely like a potter’s vessel.” So saying, he sent forth a radiant image of himself, and although a hundred leagues away, appearing to be seated face to face with them, diffusing six-colored rays of light, pronounced the following verse:
40. “Kumbhūpamaṃ kāyamiṃma viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā; Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā”ti.Knowing this body is frail like a jar, establishing the mind like a fortress, fight Māra with the weapon of wisdom, guard your success, and do not be attached.
Tattha kumbhūpamanti abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena imaṃ kesādisamūhasaṅkhātaṃ kāyaṃ kumbhūpamaṃ kulālabhājanasadisaṃ viditvā.
Nagarūpamaṃ cittamidaṃ ṭhapetvāti nagaraṃ nāma bahiddhā thiraṃ hoti, gambhīraparikhaṃ pākāraparikkhittaṃ dvāraṭṭālakayuttaṃ, antosuvibhattavīthicatukkasiṅghāṭakasampannaṃ antarāpaṇaṃ,
taṃ “vilumpissāmā”ti bahiddhā corā āgantvā pavisituṃ asakkontā pabbataṃ āsajja paṭihatā viya gacchanti,
evameva paṇḍito kulaputto attano vipassanācittaṃ thiraṃ nagarasadisaṃ katvā ṭhapetvā nagare ṭhito ekatodhārādinānappakārāvudhena coragaṇaṃ viya vipassanāmayena ca ariyamaggamayena ca paññāvudhena taṃtaṃmaggavajjhaṃ kilesamāraṃ paṭibāhanto taṃ taṃ kilesamāraṃ yodhetha,
pahareyyāthāti attho.
Jitañca rakkheti jitañca uppāditaṃ taruṇavipassanaṃ āvāsasappāyautusappāyabhojanasappāyapuggalasappāyadhammassavanasappāyādīni āsevanto antarantarā samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkheyya.
Anivesano siyāti anālayo bhaveyya.
Yathā nāma yodho saṅgāmasīse balakoṭṭhakaṃ katvā amittehi saddhiṃ yujjhanto chāto vā pipāsito vā hutvā sannāhe vā sithile āvudhe vā patite balakoṭṭhakaṃ pavisitvā vissamitvā bhuñjitvā pivitvā sannahitvā āvudhaṃ gahetvā puna nikkhamitvā yujjhanto parasenaṃ maddati,
ajitaṃ jināti, jitaṃ rakkhati. So hi sace balakoṭṭhake ṭhito evaṃ vissamanto taṃ assādento accheyya, rajjaṃ parahatthagataṃ kareyya, evameva, bhikkhu,
paṭiladdhaṃ taruṇavipassanaṃ punappunaṃ samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkhituṃ sakkoti, uttarimaggaphalapaṭilābhena kilesamāraṃ jināti.
Sace pana so samāpattimeva assādeti, suddhacittena punappunaṃ saṅkhāre na sammasati, maggaphalapaṭivedhaṃ kātuṃ na sakkoti. Tasmā rakkhitabbayuttakaṃ rakkhanto anivesano siyā,
samāpattiṃ nivesanaṃ katvā tattha na niveseyya, ālayaṃ na kareyyāti attho. “Addhā tumhepi evaṃ karothā”ti evaṃ satthā tesaṃ bhikkhūnaṃ dhammaṃ desesi.
Desanāvasāne pañcasatā bhikkhū nisinnaṭṭhāne nisinnāyeva saha paṭisambhidāhi arahattaṃ patvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ vaṇṇayantā thomentā vandantāva āgacchiṃsūti.At the end of the teaching the 500 bhikkhus while sitting there attained Arahatship, together with the analytic knowledges, and after worshipping and praising the golden body of the Realised One, they came to him.The Pāli says the monks came to the Teacher after their attainment. The original translation said they left.
Pañcasatabhikkhuvatthu chaṭṭhaṃ.