Theravadan

From: Pali, Bhikkhu Ānandajoti

3. Viṭaṭūbhavatthu4.3 The Story about Viḍūḍabha

Pupphāniheva pacinantanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saparisaṃ mahoghena ajjhottharitvā māritaṃ viṭaṭūbhaṃ ārabbha kathesi.“While gathering flowers,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to Viḍūḍabha and his retinue, who were overwhelmed by a mighty flood and swept away to death.

Tatrāyaṃ anupubbikathā – sāvatthiyañhi mahākosalarañño putto pasenadikumāro nāma.From beginning to end the story is as follows: At Sāvatthī lived Prince Pasenadi, son of the king of the Kosalans;

Vesāliyaṃ licchavirañño putto licchavikumāro mahāli nāma,at Vesālī, Prince Mahāli of the Licchavi line; at Kusinārā, Prince Bandhula, son of the king of the Mallas. These three princes resorted to a world-renowned teacher at Takkasilā for instruction.

kusinārāyaṃ mallarājaputto bandhulo nāmāti ime tayo disāpāmokkhassācariyassa santike sippuggahaṇatthaṃ takkasilaṃ gantvā bahinagare sālāya samāgatā aññamaññassa āgatakāraṇañca kulañca nāmañca pucchitvā sahāyakā hutvā ekatova ācariyaṃ upasaṅkamitvā sippaṃ sikkhantā na cirasseva uggahitasippā ācariyaṃ āpucchitvā ekatova nikkhamitvā sakasakaṭṭhānāni agamaṃsu.Happening to meet in a rest-house outside of the city, they asked each other’s reasons for coming, families, and names, and became friends. All of them studied under the same teacher at the same time, and in no long time acquiring proficiency in the various arts, took leave of their teacher, departed together, and went to their respective homes.

Tesu pasenadikumāro pitu sippaṃ dassetvā pasannena pitarā rajje abhisitto.Prince Pasenadi so delighted his father with the exhibition he gave of proficiency in the various arts that his father anointed him king.

Mahālikumāro licchavīnaṃ sippaṃ dassento mahantena ussāhena dassesi, tassa akkhīni bhijjitvā agamaṃsu. Licchavirājāno “aho vata amhākaṃ ācariyo akkhivināsaṃ patto,Prince Mahāli demonstrated his skill to the Licchavis with such great exertion that he lost his sight. Said the Licchavi princes: “Alas! Our teacher has lost the sight of his eyes. However, we will not cast him out,

na naṃ pariccajissāma, upaṭṭhahissāma na”nti tassa satasahassuṭṭhānakaṃ ekaṃ dvāraṃ adaṃsu. So taṃ nissāya pañcasate licchavirājaputte sippaṃ sikkhāpento vasi.but will support him loyally.” Accordingly they gave him the income from a gate worth 100,000 coins. Near this gate he lived, instructing the five hundred Licchavi princes in the various arts.

Bandhulakumāro saṭṭhiṃ saṭṭhiṃ veḷū gahetvā majjhe ayasalākaṃ pakkhipitvā saṭṭhikalāpe ussāpetvā ṭhapite mallarājakulehi “ime kappetū”ti vutto asītihatthaṃ ākāsaṃ ullaṅghitvā asinā kappento agamāsi.As for Prince Bandhula, the princely families of the Mallas bound sticks of bamboo together in bundles of sixty each, inserting a strip of iron in each bundle, suspended sixty bundles in the air, and challenged the prince to cut them down. The prince leaped eighty cubits into the air and smote them with his sword.

So osānakalāpe ayasalākāya “kirī”ti saddaṃ sutvā,Hearing the click of iron in the last bundle, he asked: “What is that?”

“kiṃ eta”nti pucchitvā sabbakalāpesu ayasalākānaṃ ṭhapitabhāvaṃ ñatvā asiṃ chaḍḍetvā rodamāno “mayhaṃ ettakesu ñātisuhajjesu ekopi sasineho hutvā imaṃ kāraṇaṃ nācikkhi.When he learned that a strip of iron had been placed in each of the bundles, he threw away his sword and burst into tears, saying: “Of all these kinsmen and friends of mine, not a single one thought enough of me to tell me this fact. For had I only known it,

Sace hi ahaṃ jāneyyaṃ, ayasalākāya saddaṃ anuṭṭhāpentova chindeyya”nti vatvā, “sabbepime māretvā rajjaṃ kareyya”nti mātāpitūnaṃ kathesi.I should have cut the bundles without causing the iron to give forth a sound.” And he said to his mother and father: “I could kill all of them and rule in their stead.” They replied: “Son, the kingdom is handed down from father to son,

Tehi “paveṇirajjaṃ nāma, tāta, idaṃ na labbhā evaṃ kātu”nti nānappakārena vārito “tena hi mama sahāyakassa santikaṃ gamissāmī”ti sāvatthiṃ agamāsi.and it will therefore be impossible for you to do this.” By various devices they dissuaded him from carrying out his plan, whereupon he said: “Well then, I will go and live with a friend of mine,” and forthwith went to Sāvatthī.

Pasenadi kosalo rājā tassāgamanaṃ sutvā paccuggantvā mahantena sakkārena taṃ nagaraṃ pavesetvā senāpatiṭṭhāne ṭhapesi. So mātāpitaro pakkosāpetvā tattheva vāsaṃ kappesi.King Pasenadi, hearing that he was coming, went forth to meet him, escorted him into the city with distinguished honors, and appointed him commander-in-chief of his army. Bandhula sent for his mother and father and established his residence right there in the city of Sāvatthī.

Athekadivasaṃ rājā uparipāsāde ṭhito antaravīthiṃ olokayamāno “anāthapiṇḍikassa cūḷaanāthapiṇḍikassa visākhāya suppavāsāyā”ti etesaṃ gehe niccaṃ bhattakiccatthāya gacchante anekasahasse bhikkhū disvā,Now one day, as the king was standing on the terrace looking down into the street, he saw several thousand bhikkhus pass through the street on their way to a meal in the houses of Anāthapiṇḍika, Culla Anāthapiṇḍika, Visākhā, and Suppavāsā.

“kahaṃ, ayyā, gacchantī”ti pucchitvā, “deva, anāthapiṇḍikassa gehe niccabhattasalākabhattagilānabhattādīnaṃ atthāya devasikaṃ dve bhikkhusahassāni gacchanti, cūḷaanāthapiṇḍikassa gehe pañcasatāni,“Where are these venerable bhikkhus going?” He enquired. “Your majesty, every day two thousand bhikkhus go to the house of Anāthapiṇḍika for regular meals, meals by ticket, meals for the sick, and so forth; five hundred to the house of Culla Anāthapiṇḍika;

tathā visākhāya tathā suppavāsāyā”ti vutte sayampi bhikkhusaṅghaṃ upaṭṭhahitukāmo vihāraṃ gantvā bhikkhusahassena saddhiṃ satthāraṃ nimantetvā sattāhaṃ sahatthā dānaṃ datvā sattame divase satthāraṃ vanditvā,and a like number to the houses of Visākhā and Suppavāsā.” The king also conceived a desire to minister to the Saṅgha of bhikkhus, and going to the monastery, invited the Teacher and his thousand bhikkhus to take their meals in his house.

“bhante, pañcahi me bhikkhusatehi saddhiṃ nibaddhaṃ bhikkhaṃ gaṇhathā”ti āha. “Mahārāja buddhā nāma ekaṭṭhāne nibaddhaṃ bhikkhaṃ na gaṇhanti,For seven days he presented alms to the Teacher, and on the seventh day worshipped him and said: “Henceforth take your meals in my house regularly with five hundred bhikkhus.” – “Great king,

bahū janā buddhānaṃ āgamanaṃ paccāsīsantī”ti. “Tena hi ekaṃ bhikkhuṃ nibaddhaṃ pesethā”ti āha. Satthā ānandattherassa bhāraṃ akāsi.the Buddhas never take their meals regularly in any one place; many desire the Buddhas to visit them.” – “Well then, send one bhikkhu regularly.” The Teacher imposed the duty on the Elder Ānanda.

Rājā bhikkhusaṅghe āgate pattaṃ gahetvā, “ime nāma parivisantū”ti avicāretvāva sattāhaṃ sayameva parivisitvā aṭṭhame divase vikkhittacitto pamajjamakāsi.When the Saṅgha of bhikkhus arrived, the king took their bowls and for seven days waited upon them in person, without arranging for anyone else to serve. On the eighth day he suffered from distraction of mind and neglected to perform his duty.

Rājakule nāma anāṇattā āsanāni paññāpetvā bhikkhū nisīdāpetvā parivisituṃ na labhanti “na mayaṃ idha ṭhātuṃ sakkhissāmā”ti bahū bhikkhū pakkamiṃsu.The bhikkhus said to themselves: “In the house of a king no one may provide seats for the bhikkhus and wait upon them unless he is expressly ordered to do so. It will therefore be impossible for us to remain here any longer.” Accordingly many departed.

Rājā dutiyadivasepi pamajji, dutiyadivasepi bahū bhikkhū pakkamiṃsu.On the second day also the king neglected his duty, and accordingly on the second day many more departed.

Tatiyadivasepi pamajji, tadā ānandattheraṃ ekakameva ṭhapetvā avasesā pakkamiṃsu.Likewise on the third day the king neglected his duty, with the result that on that day all the remaining bhikkhus departed with the single exception of the Elder Ānanda.

Puññavantā nāma kāraṇavasikā honti, kulānaṃ pasādaṃ rakkhanti. Tathāgatassa ca sāriputtatthero mahāmoggallānattheroti dve aggasāvakā,Those of great merit act according to circumstances and guard the faith of families. The Realised One had two principal male disciples, the Elder Sāriputta and the Elder Mahā Moggallāna, and two principal female disciples,

khemā uppalavaṇṇāti dve aggasāvikā, upāsakesu citto, gahapati, hatthako āḷavakoti dve aggaupāsakā,Khemā and Uppalavaṇṇā. Among the lay disciples there were two principal male lay disciples, the householder Citta and Hatthaka Āḷavaka, and two principal female lay disciples,

upāsikāsu veḷukaṇṭhakī nandamātā, khujjuttarāti dve aggaupāsikā,Velukaṇṭhakī, mother of Nanda, and Khujjutarā. To put it briefly, all the disciples who had attained distinctions,

iti ime aṭṭha jane ādiṃ katvā ṭhānantarapattā sabbepi sāvakā ekadesena dasannaṃ pāramīnaṃ pūritattā mahāpuññā abhinīhārasampannā.beginning with these eight persons, had made their aspiration, had fulfilled the Ten Perfections in part, and had thus acquired great merit. Likewise the Elder Ānanda had made his aspiration, had fulfilled the Ten Perfections during 100,000 aeons of time,

Ānandattheropi kappasatasahassaṃ pūritapāramī abhinīhārasampanno mahāpuñño attano kāraṇavasikatāya kulassa pasādaṃ rakkhanto aṭṭhāsi. Taṃ ekakameva nisīdāpetvā parivisiṃsu.and had thus acquired great merit. Therefore did the Elder Ānanda act according to circumstances, and therefore did he remain, guarding the faith of the king’s house. And they provided a seat for the Elder Ānanda alone and ministered to him.

Rājā bhikkhūnaṃ gatakāle āgantvā khādanīyabhojanīyāni tatheva ṭhitāni disvā, “kiṃ, ayyā, nāgamiṃsū”ti pucchitvā,After the bhikkhus had left, the king came, and observing that the food, both hard and soft, had not been touched, he enquired: “Did not the noble bhikkhus come?”

“ānandatthero ekakova āgato devā”ti sutvā, “addhā ettakaṃ me bhattacchedanamakaṃsū”ti bhikkhūnaṃ kuddho satthu santikaṃ gantvā, “bhante,– “The Elder Ānanda was the only one who came, your majesty.” – “Just see the loss they have caused me,” said the king. Angry at the bhikkhus, he went to the Teacher and said: “Venerable Sir, I prepared food for five hundred bhikkhus,

mayā pañcannaṃ bhikkhusatānaṃ bhikkhā paṭiyattā, ānandatthero kira ekakovāgato, paṭiyattā bhikkhā tatheva ṭhitā, pañcasatā bhikkhū mama gehe saññaṃ na kariṃsu,and Ānanda, it appears, was the only one who came. The food which was prepared remains there still untouched, and the five hundred bhikkhus have paid no heed to my house. Pray what is the reason for this?” The Teacher,

kiṃ nu kho kāraṇa”nti āha. Satthā bhikkhūnaṃ dosaṃ avatvā, “mahārāja,imputing no fault to the bhikkhus, replied: “Great king, my disciples lack confidence in you; it must be for that reason that they failed to come.”

mama sāvakānaṃ tumhehi saddhiṃ vissāso natthi, tena na gatā bhavissantī”ti vatvā kulānaṃ anupagamanakāraṇañca upagamanakāraṇañca pakāsento bhikkhū āmantetvā imaṃ suttamāha –And addressing the bhikkhus and setting forth first the conditions under which bhikkhus are not bound to visit families, and then the conditions under which it is proper for them so to do, he recited the following

“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ,“Bhikkhus, there are nine traits the possession of which by a family disqualifies that family from receiving visits from the bhikkhus.

upagantvā vā nālaṃ upanisīdituṃ. Katamehi navahi? Na manāpena paccuṭṭhenti,Therefore if bhikkhus have not visited that family, they are under no obligations to visit it; and if they do visit it, they are under no obligations to sit down. What are the nine? They do not rise to meet them in a pleasing manner;

na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti,they do not greet them in a pleasing manner; they do not seat them in a pleasing manner; they conceal what they possess; possessing much, they give little;

paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya,possessing food of superior quality, they give food of inferior quality; instead of presenting their offerings respectfully, they present them disrespectfully; they do not sit down to hear the Dhamma;

bhāsitamassa na sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ,they do not listen attentively to what is said. These, bhikkhus, are the nine traits the possession of which by a family disqualifies that family from receiving visits from the bhikkhus.

upagantvā vā nālaṃ upanisīdituṃ.Therefore if bhikkhus have not visited that family, they are under no obligations to visit it; and if they do visit it, they are under no obligations to sit down.

“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ,Conversely, bhikkhus, there are nine traits the possession of which by a family entitles that family to receive visits from the bhikkhus.

upagantvā vā alaṃ upanisīdituṃ. Katamehi navahi? Manāpena paccuṭṭhenti, manāpena abhivādenti,Therefore if bhikkhus have not visited that family, it is proper for them to visit it; and if they do visit it, it is proper for them to sit down. What are the nine? They rise to meet them in a pleasing manner; they greet them in a pleasing manner;

manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti,they seat them in a pleasing manner; they do not conceal what they possess; possessing much, they give much; possessing food of superior quality, they give food of superior quality;

sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti. Imehi kho,instead of presenting their offerings disrespectfully, they present them respectfully; they sit down to hear the Dhamma; they listen attentively to what is said. These, bhikkhus,

bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditu”nti (a. ni. 9.17).are the nine traits the possession of which by a family entitles that family to receive visits from the bhikkhus. Therefore if bhikkhus have not visited that family, it is proper for them to visit it; and if they do visit it, it is proper for them to sit down.

Iti kho, mahārāja, mama sāvakā tumhākaṃ santikā vissāsaṃ alabhantā na gatā bhavissantīti.For this reason, great king, my disciples lacked confidence in you; it must be for this reason that they failed to come.

Porāṇakapaṇḍitāpi hi avissāsikaṭṭhāne sakkaccaṃ upaṭṭhiyamānāpi māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānameva agamiṃsūti. “Kadā, bhante”ti raññā puṭṭho atītaṃ āhari –Even so did wise men of old reside in a place unworthy of their confidence, and though served with respect, suffer the agonies of death, and therefore went to a place worthy of their confidence.” – “When was that?” asked the king. So the Teacher related the following

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kesavo nāma rājā rajjaṃ pahāya isipabbajjaṃ pabbaji.In times past, when Brahmadatta reigned in Bārāṇasī, a king named Kesava renounced his throne, and went forth in the seers’ going forth;

Taṃ pañca purisasatāni anupabbajiṃsu. So kesavatāpaso nāma ahosi. Pasādhanakappako panassa anupabbajitvā kappako nāma antevāsiko ahosi.and five hundred of his retainers followed his example and went forth. Thereafter the king was known as the ascetic Kesava. Kappa, his barber and attendant, likewise went forth and became his pupil.

Kesavatāpaso parisāya saddhiṃ aṭṭha māse himavante vasitvā vassārattasamaye loṇambilasevanatthāya bārāṇasiṃ patvā bhikkhāya pāvisi.The ascetic Kesava with his retinue resided for eight months in the Himālaya country and when the rainy season began, came to Bārāṇasī seeking salt and sour condiments and entered the city for alms.

Atha naṃ rājā disvā pasīditvā catumāsaṃ attano santike vasanatthāya paṭiññaṃ gahetvā uyyāneva vasāpento sayaṃ sāyaṃpātaṃ assa upaṭṭhānaṃ gacchati.The king was glad to see him, obtained his promise to live with him during the four months of the rains, gave him lodging in his garden, and went to wait upon him every evening and every morning.

Avasesā tāpasā katipāhaṃ vasitvā hatthisaddādīhi ubbāḷhā hutvā ukkaṇṭhitvā, “ācariya, ukkaṇṭhitamhā, gacchāmā”ti āhaṃsu. “Kahaṃ, tātā”ti? “Himavantaṃ, ācariyā”ti.The rest of the ascetics, after living there for a few days, were so annoyed by the sounds of the elephants and other animals that they became discontented and went to Kesava and said: “Teacher, we are unhappy and are going away.” – “Where are you going,

Rājā amhākaṃ āgatadivaseyeva catumāsaṃ idha vasanatthāya paṭiññaṃ gaṇhi. “Kathaṃ gamissatha, tātā”ti? “Tumhehi amhākaṃ anācikkhitvāva paṭiññā dinnā, mayaṃ idha na sakkoma vasituṃ,friends?” – “To the Himālaya country, teacher.” – “The very day we arrived the king obtained our promise to reside here during the four months of the rains. How then can we go, friends?” – “You did not so much as tell us when you gave him your promise;

ito avidūre tumhākaṃ pavattissavanaṭṭhāne vasissāmā”ti vanditvā pakkamiṃsu. Kappantevāsikena saddhiṃ ācariyo ohīyi.we cannot reside here any longer. We shall take up our residence not far from here, where we shall have news of you.” So they worshipped him and departed, and the teacher was left alone with his pupil Kappa.

Rājā upaṭṭhānaṃ āgato, “kahaṃ, ayyā”ti pucchi. “Sabbe ukkaṇṭhitamhāti vatvā himavantaṃ gatā, mahārājā”ti āha.When the king came to wait upon him, he asked: “Where have the noble ones gone?” – “They said they were discontented and unhappy and have gone to the Himālayas, great king.”

Kappakopi na cirasseva ukkaṇṭhitvā ācariyena punappunaṃ vāriyamānopi “na sakkomī”ti vatvā pakkāmi.It was not long before Kappa also became discontented. Although the teacher tried repeatedly to dissuade him from leaving, he insisted that he could endure it no longer.

Itaresaṃ pana santikaṃ agantvā ācariyassa pavattiṃ suṇanto avidūre ṭhāne vasi.So he departed without joining the others and took up his residence not far off, where he could receive news of the teacher.

Aparabhāge ācariyassa antevāsike anussarantassa kucchirogo uppajji.The teacher thought continually of his pupils and after a time began to suffer from an internal complaint.

Rājā vejjehi tikicchāpesi, rogo na vūpasammati. Tāpaso āha – “kiṃ, mahārāja, icchasi me rogavūpasama”nti? “Bhante,The king had him treated by physicians, but there was no improvement in his condition. Finally the ascetic said to him: “Great king, do you wish to have me get well?”

sacāhaṃ sakkuṇeyyaṃ, idāneva vo phāsukaṃ kareyya”nti. “Mahārāja, sace me phāsukaṃ icchasi, maṃ antevāsikānaṃ santikaṃ pesehī”ti.– “Venerable Sir, if only I could, I would make you well again this moment.” – “Great king, if you desire to have me get well, send me to my pupils.” – “Very well, venerable Sir,”

Rājā “sādhu, bhante”ti taṃ mañcake nipajjāpetvā nāradaamaccappamukhe cattāro amacce “mama ayyassa pavattiṃ ñatvā, mayhaṃ sāsanaṃ pahiṇeyyāthā”ti uyyojesi.said the king. So the king had the ascetic laid on a bed and ordered four ministers led by Nārada to carry him to his pupils, saying to the ministers: “Find out how my noble elder is getting on and send me word.”

Kappantevāsiko ācariyassa āgamanaṃ sutvā paccuggamanaṃ katvā itare “kaha”nti vutte,The pupil Kappa, hearing that the teacher was coming, went to meet him. “Where are the others?” asked Kesava.

“asukaṭṭhāne kira vasantī”ti āha. Tepi ācariyassāgamanabhāvaṃ sutvā tattheva samosaritvā ācariyassa uṇhodakaṃ datvā phalāphalaṃ adaṃsu.“They live in such and such a place,” replied Kappa. When the others heard that the teacher had arrived, they assembled together, provided the teacher with hot water,

Taṃ khaṇaññeva rogo vūpasammati. So katipāheneva suvaṇṇavaṇṇo ahosi. Atha naṃ nārado pucchi –and presented him with various kinds of fruits. At that very moment he recovered from his sickness, and in a few days his body again took on a golden hue. Nārada asked him:

“Manussindaṃ jahitvāna, sabbakāmasamiddhinaṃ; Kathaṃ nu bhagavā kesī, kappassa ramati assame.“Having left the ruler of men, rich in every pleasure, how, revered Kesī, do you delight in Kappa’s hermitage?”

“Sādūni ramaṇīyāni, santi vakkhā manoramā; Subhāsitāni kappassa, nārada ramayanti maṃ.“It is delightful and pleasant, there are trees that delight the mind, Kappa’s words which are well-spoken, Nārada, bring delight to me.”

“Sālīnaṃ odanaṃ bhuñje, suciṃ maṃsūpasecanaṃ; Kathaṃ sāmākanīvāraṃ, aloṇaṃ chādayanti taṃ.“You ate the very best boiled rice with a pure meat sauce; how do unsalted millet and wild rice give you the same pleasure?”

“Sāduṃ vā yadi vāsāduṃ, appaṃ vā yadi vā bahuṃ; Vissattho yattha bhuñjeyya, vissāsaparamā rasā”ti. (jā. 1.4.181-184);“Whether it is tasty or not, whether it is little or much, where it’s eaten in confidence, confidence is the supreme taste.”

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānento “tadā rājā moggallāno ahosi, nārado sāriputto, kappantevāsiko ānando, kesavatāpaso ahamevā”ti vatvā,When the Teacher had ended his lesson, he identified the characters in the Birth Story as follows: “At that time the king was Moggallāna, Nārada was Sāriputta, the pupil Kappa was Ānanda, and the ascetic Kesava was I myself.”

“evaṃ, mahārāja, pubbepi paṇḍitā māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānaṃ gamiṃsu, mama sāvakā tumhākaṃ santike vissāsaṃ na labhanti maññe”ti āha.Thus, great king, in former times also wise men endured the agonies of death and went to a place worthy of their confidence. My own disciples lack confidence in you, I doubt not.”

Rājā “bhikkhusaṅghena saddhiṃ mayā vissāsaṃ kātuṃ vaṭṭati, kathaṃ nu kho karissāmīti sammāsambuddhassa ñātidhītaraṃ mama gehe kātuṃ vaṭṭati,The king thought to himself: “I must win the confidence of the Saṅgha of bhikkhus. How best can I do it? The best way is for me to introduce into my house the daughter of some kinsman of the Sambuddha.

evaṃ sante ‘daharā ca sāmaṇerā ca sammāsambuddhassa ñātirājā’ti mama santikaṃ vissatthā nibaddhaṃ āgamissantī”ti cintetvā – “ekaṃ me dhītaraṃ dentū”ti sākiyānaṃ santikaṃ sāsanaṃ pesesi.In such case the young bhikkhus and novices will come to my house with confidence regularly, thinking: ‘The king is a kinsman of the Sambuddha.’” Accordingly he sent a message to the Sākiyans, saying: “Give me one of your daughters.”

“Katarassa sakyassa dhītā”ti ca pucchitvā, “ñatvā āgaccheyyāthā”ti vatvā dūte āṇāpesi. Dūtā gantvā sākiye dārikaṃ yāciṃsu.And he ordered the messengers to learn the name of the Sākiyan whose daughter it was and to return to him. The messengers went and asked the Sākiyans for a maiden.

Te sannipatitvā, “pakkhantariko rājā, sace na dassāma, vināsessati no, na kho pana amhehi kulena sadiso, kiṃ nu kho kātabba”nti mantayiṃsu.The Sākiyans assembled and said to each other: “The king belongs to another faction. Therefore if we refuse to give him what he demands, he will destroy us. Moreover, he is not of equal birth with ourselves. What is to be done?”

Mahānāmo “mama dāsiyā kucchimhi jātā vāsabhakhattiyā nāma dhītā rūpasobhaggappattā atthi, taṃ dassāmā”ti vatvā dūte āha – “sādhu, rañño dārikaṃ dassāmā”ti.Mahānāma said: “I have a daughter named Vāsabhā Khattiyā, born of a slave-woman of mine, and she is a maiden of surpassing beauty; we will give her to him.” So he said to the messengers: “Very well, we will give the king one of our maidens.” – “Whose daughter is it?”

“Sā kassa, dhītā”ti? “Sammāsambuddhassa cūḷapituputtassa mahānāmassa sakkassa dhītā vāsabhakhattiyā nāmā”ti.– “She is the daughter of Mahānāma the Sākiyan, and Mahānāma is the son of the uncle of the Sambuddha. The maiden’s name is Vāsabhā Khattiyā.” The messengers went and told the king.

Te gantvā rañño ārocayiṃsu. Rājā “yadi evaṃ, sādhu, sīghaṃ ānetha, khattiyā ca nāma bahumāyā, dāsidhītarampi pahiṇeyyuṃ,The king said: “If this be so, well and good. Bring her to me immediately. But those princes of the noble caste are full of deceit; they may even send me the daughter of a slave-woman.

pitarā saddhiṃ ekabhājane bhuñjantiṃ āneyyāthā”ti pesesi. Te gantvā, “deva, tumhehi saddhiṃ ekato bhuñjantiṃ rājā icchatī”ti āhaṃsu. Mahānāmo “sādhu,Therefore do not bring her unless she eats out of the same dish as her father.” So saying, he sent the messengers back. They went to Mahānāma and said: “Your majesty, the king desires that she eat with you.” – “Very well, friends,”

tātā”ti taṃ alaṅkārāpetvā attano bhojanakāle pakkosāpetvā tāya saddhiṃ ekato bhuñjanākāraṃ dassetvā dūtānaṃ niyyādesi.said Mahānāma. So he had his daughter adorn herself and come to him at meal-time. And he went through the form of eating with her, and then delivered her over to the messengers.

Te taṃ ādāya sāvatthiṃ gantvā taṃ pavattiṃ rañño ārocesuṃ. Rājā tuṭṭhamānaso taṃ pañcannaṃ itthisatānaṃ jeṭṭhikaṃ katvā aggamahesiṭṭhāne abhisiñci.The messengers escorted her to Sāvatthī and told the king what had happened. The king’s heart rejoiced, and he straightaway placed her at the head of five hundred women and anointed her as his chief consort.

Sā na cirasseva suvaṇṇavaṇṇaṃ puttaṃ vijāyi. Athassa nāmaggahaṇadivase rājā dārakassa ayyakassa santikaṃ pesesi “sakyarājadhītā vāsabhakhattiyā puttaṃ vijātā,In no long time she gave birth to a son, the hue of whose body was as the hue of gold. The king sent word to his own grandfather: “Vāsabhā Khattiyā, daughter of the king of the Sākiyans, has given birth to a son.

kimassa nāmaṃ karomā”ti? Taṃ pana sāsanaṃ gahetvā gato amacco thokaṃ badhiradhātuko, so gantvā rañño ayyakassa ārocesi,Give him a name.” Now the minister who took the message and conveyed it to the king’s grandfather was a little deaf. The result was that when the grandfather,

so taṃ sutvā “vāsabhakhattiyā puttaṃ avijāyitvāpi sabbajanaṃ abhibhavi, idāni pana rañño ativiya vallabhā bhavissatī”ti āha.upon receiving the message, exclaimed: “Even before she gave birth to a child, Vāsabhā Khattiyā won the hearts of all the people; but now she must be dear to the king beyond measure,”

Badhiro amacco “vallabhā”ti vacanaṃ dussutaṃ sutvā “viṭaṭūbho”ti sallakkhetvā rājānaṃ upagantvā, “deva, kumārassa kira ‘viṭaṭūbho’ti nāmaṃ karothā”ti āha.the deaf minister mistook the word vallabhā, “beloved,” for Viḍūḍabha, and went and said to the king: “Give the prince the name Viḍūḍabha.” The king thought to himself: “That must be one of our old family names,”

Rājā “porāṇakaṃ no kulasantakaṃ nāmaṃ bhavissatī”ti cintetvā taṃ nāmaṃ akāsi. Athassa daharakāleyeva rājā “satthu piyaṃ karomī”ti senāpatiṭṭhānaṃ adāsi.and gave the child the name Viḍūḍabha. When he was but a mere boy, the king appointed him commander-in-chief of the army, thinking that it would please the Teacher.

So kumāraparihārena vaḍḍhanto sattavassikakāle aññesaṃ kumārānaṃ mātāmahakulato hatthirūpakaassarūpakādīni āhariyamānāni disvā mātaraṃ pucchi – “amma,Viḍūḍabha was brought up in princely state. When he was seven years old, observing that the other princes received presents of toy elephants, horses, and the like from their maternal grandfathers, he asked his mother: “Mother,

aññesaṃ mātāmahakulato paṇṇākāro āharīyati, mayhaṃ koci kiñci na pesesi, kiṃ tvaṃ nimātā nipitā”ti?the other princes receive presents from their maternal grandfathers, but no one ever sends me any. Have you no mother and father?” She replied: “Dear son,

Atha naṃ sā, “tāta, tava sakyarājāno mātāmahā dūre pana vasanti, tena te kiñci na pesentī”ti vañcesi. Soḷasavassikakāle, “amma,your grandparents are Sākiyan kings, and they live a long way off; that is why they never send you anything.” Thus did she deceive him. Again when he was sixteen years old, he said to her: “Dear mother,

tava mātāmahakulaṃ passitukāmomhī”ti vatvā, “alaṃ, tāta, kiṃ tattha gantvā karissatī”ti vāriyamānopi punappunaṃ yāci.I should like to go and see your family, that of my maternal grandfather.” But she put him off, saying: “No, my dear son, what would you do there?” However, in spite of her refusals, he repeated his request several times.

Athassa mātā “tena hi gacchā”ti sampaṭicchi. So pitu ārocetvā mahantena parivārena nikkhami.Finally his mother gave her consent, saying: “Very well, you may go.” He informed his father and set out with a large retinue.

Vāsabhakhattiyā puretaraṃ paṇṇaṃ pesesi – “ahaṃ idha sukhaṃ vasāmi, māssa kiñci sāmino antaraṃ dassayiṃsū”ti. Sākiyā viṭaṭūbhassa āgamanaṃ ñatvā,Vāsabhā Khattiyā sent a letter ahead of him, saying: “I am living here happily. Let not my lords make any difference in their treatment of him.” When the Sākiyans learned that Viḍūḍabha was coming,

“vandituṃ na sakkomā”ti tassa daharadahare kumāre janapadaṃ pahiṇitvā tasmiṃ kapilapuraṃ sampatte santhāgāre sannipatiṃsu. Kumāro tattha gantvā aṭṭhāsi. Atha naṃ “ayaṃ te, tāta,they said to themselves: “It is impossible for us to worship him.” Accordingly they sent the younger princes to the country, and when he arrived at the city of Kapila, they assembled in the royal rest-house. Viḍūḍabha arrived at the rest-house and stopped there.

mātāmaho, ayaṃ mātulo”ti vatvā vandāpesuṃ. So sabbe vandamāno vicaritvā ekampi attānaṃ vandantaṃ adisvā “kiṃ nu kho maṃ vandantā natthī”ti pucchi. Sākiyā, “tāta,They said to him: “Friend, this is your maternal grandfather and this is your uncle.” As he went about, paying obeisance to all, he noticed that not a single one worshipped him. So he asked: “How is it there are none that worship me?”

te kaniṭṭhakumārā janapadaṃ gatā”ti vatvā tassa mahantaṃ sakkāraṃ kariṃsu. So katipāhaṃ vasitvā mahantena parivārena nikkhami.The Sākiyans replied: “Friend, the younger princes have gone to the country.” However, they showed him every hospitality. After remaining there a few days, he departed with his large retinue.

Athekā dāsī santhāgāre tena nisinnaphalakaṃ “idaṃ vāsabhakhattiyāya dāsiyā puttassa nisinnaphalaka”nti akkositvā paribhāsitvā khīrodakena dhovi.Now a certain slave-woman washed with milk and water the seat in the royal rest-house on which Viḍūḍabha had sat; and as she did so, she remarked contemptuously: “This is the seat on which sat the son of the slave-woman Vāsabhā Khattiyā!”

Eko puriso attano āvudhaṃ pamussitvā nivatto taṃ gaṇhanto viṭaṭūbhakumārassa akkosanasaddaṃ sutvā taṃ kāraṇaṃ pucchitvā,A certain man who had forgotten his sword went back for it, and as he took it, overheard the slave-woman’s contemptuous remark about the prince Viḍūḍabha.

“vāsabhakhattiyā dāsiyā kucchimhi mahānāmasakkaṃ paṭicca jātā”ti ñatvā balakāyassa kathesi.Inquiring into the matter, he learned that Vāsabhā Khattiyā was the daughter of a slave-woman of Mahānāma the Sākiyan.

“Vāsabhakhattiyā kira dāsidhītā”ti mahākolāhalaṃ ahosi. Taṃ sutvā viṭaṭūbho “ete tāva mama nisinnaphalakaṃ khīrodakena dhovantu,And he went and informed the army: “Vāsabhā Khattiyā, I am told, is the daughter of a slave-woman.” Immediately there was a great uproar. When Viḍūḍabha learned of the incident,

ahaṃ pana rajje patiṭṭhitakāle etesaṃ galalohitaṃ gahetvā mama nisinnaphalakaṃ dhovissāmī”ti cittaṃ paṭṭhapesi.he made the following vow: “These Sākiyans now wash the seat whereon I sat with milk and water; when I am established in my kingdom, I will wash my seat with the blood of their throats.”

Tasmiṃ sāvatthiṃ gate amaccā taṃ pavattiṃ rañño ārocayiṃsu.When the prince returned to Sāvatthī, the ministers told the king everything that had happened.

Rājā “mayhaṃ dāsidhītaraṃ adaṃsū”ti sākiyānaṃ kujjhitvā vāsabhakhattiyāya ca puttassa ca dinnaparihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesi.The king was angry at the Sākiyans for giving him the daughter of a slave-woman, cut off the royal honors which had been bestowed on Vāsabhā Khattiyā and her son, and gave them only what slaves would receive.

Tato katipāhaccayena satthā rājanivesanaṃ gantvā paññattāsane nisīdi.A few days afterwards the Teacher went to the royal residence and sat down. The king came, worshipped him, and said: “Venerable Sir,

Rājā āgantvā vanditvā, “bhante, tumhākaṃ kira ñātakehi dāsidhītā mayhaṃ dinnā, tenassā ahaṃ saputtāya parihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesi”nti āha.I am informed that it was the daughter of a slave-woman that your kinsmen gave me. I have therefore cut off the royal honors which have hitherto been bestowed on her and her son and have given them only what slaves would receive.”

Satthā “ayuttaṃ, mahārāja, sākiyehi kataṃ, dadantehi nāma samānajātikā dātabbā assa, taṃ pana, mahārāja, vadāmi,The Teacher replied: “It was not right, great king, for the Sākiyans so to do. When they gave you one of their daughters, they should have given you a maiden of equal birth with yourself.

vāsabhakhattiyā khattiyarājadhītā khattiyarañño gehe abhisekaṃ labhi. Viṭaṭūbhopi khattiyarājānameva paṭicca jāto,But, great king, I also have this to say to you: Vāsabhā Khattiyā is the daughter of a king and received the ceremonial sprinkling in the house of a king of the noble caste. Viḍūḍabha also is the son of a king.

mātugottaṃ nāma kiṃ karissati, pitugottameva pamāṇanti. Porāṇakapaṇḍitā dalidditthiyā kaṭṭhahārikāya aggamahesiṭṭhānaṃ adaṃsu,What matters the family of the mother? It is the family of the father that affords the only true measure of social position. Wise men of old bestowed the honor of chief consort on a poor woman who picked up sticks;

tassā ca kucchimhi jātakumāro dvādasayojanikāya bārāṇasiyā rajjaṃ patvā kaṭṭhavāhanarājā nāma jāto”ti kaṭṭhahārijātakaṃ (jā. 1.1.7) kathesi.and the prince she bore became king of Bārāṇasī, a city twelve leagues in extent, and bore the name Kaṭṭhavāhana.” So saying, he related the Birth Story about the Wood Gatherer.

Rājā dhammakathaṃ sutvā “pitugottameva kira pamāṇa”nti tussitvā vāsabhakhattiyāya ca puttassa ca pakatiparihārameva dāpesi.The king listened to his discourse on the Dhamma, and pleased at the thought: “It is the family of the father that affords the only true measure of social position,” restored to mother and son their former honors.

Bandhulasenāpatissapi kho kusinārāyaṃ mallarājadhītā mallikā nāma bhariyā dīgharattaṃ puttaṃ na vijāyi. Atha naṃ bandhulo “attano kulagharameva gacchā”ti uyyojesi.At Kusinārā, Mallikā, daughter of a Malla king and wife of Bandhula, commander-in-chief of the army, remained for a long time childless. Accordingly Bandhula put her away, saying: “Go back again to the house of your own family.”

Sā “satthāraṃ disvāva gamissāmī”ti jetavanaṃ pavisitvā tathāgataṃ vanditvā ṭhitā, “kahaṃ gacchasī”ti vuttā “sāmiko maṃ bhante, kulagharaṃ pesetī” āha.She thought to herself: “I will see the Teacher before I go.” Therefore she entered Jetavana, worshipped the Realised One, and waited. “Where are you going?” asked the Teacher. “My husband has sent me back to the house of my family,

“Kiṃ kāraṇā”ti? “Vañjhā kirasmi aputtikā”ti. “Yadi evaṃ, gamanakiccaṃ natthi, nivattassū”ti.venerable Sir.” – “Why?” – “On the ground that I am barren, having borne him no children.” – “If this be true, it is no reason why you should go back to your family. Return to your husband.”

Sā tuṭṭhamānasā satthāraṃ vanditvā nivesanaṃ gantvā “kasmā nivattāsī”ti vuttā “dasabalena nivattitāmhī”ti āha bandhulo “diṭṭhaṃ bhavissati dīghadassinā kāraṇa”nti sampaṭicchi.Joyful at heart, she worshipped the Teacher and returned to her husband’s house. “Why have you returned?” he asked. “I was directed to return by the One with the Ten Strengths,” she replied. “The Far-Seeing One must have seen some reason,” thought Bandhula and acquiesced.

Sā na cirasseva gabbhaṃ paṭilabhitvā uppannadāhaḷā “dohaḷo me uppanno”ti ārocesi. “Kiṃ dohaḷo”ti?After a short time Mallikā conceived a child in her womb, and the longing of pregnancy arose within her. She said to her husband: “The longing of pregnancy has arisen within me.”

“Vesālinagare gaṇarājakulānaṃ abhisekamaṅgalapokkharaṇiyaṃ otaritvā nhatvā pānīyaṃ pātukāmāmhi, sāmī”ti.– “What is the nature of your longing?” he asked. She replied: “Husband, in the city of Vesālī is a lotus-tank used by the ruling families at coronation festivals. I long to descend therein,

Bandhulo “sādhū”ti vatvā sahassathāmadhanuṃ gahetvā taṃ rathaṃ āropetvā sāvatthito nikkhamitvā rathaṃ pājento mahālilicchavino dinnadvārena vesāliṃ pāvisi.to swim therein, and to drink the water thereof.” – “Very well,” said Bandhula. And taking his bow, which required the strength of a thousand men to string, he assisted his wife to mount the chariot and drove in his chariot from Sāvatthī to Vesālī,

Mahālilicchavino ca dvārasamīpe eva nivesanaṃ hoti. So rathassa ummāre panighātasaddaṃ sutvāva “bandhulassa rathasaddo eso,entering Vesālī by the gate which had been given to the Licchavi prince Mahāli. Now the Licchavi prince Mahāli dwelt in a house hard by the gate; and when he heard the rumble of the chariot on the threshold,

ajja licchavīnaṃ bhayaṃ uppajjissatī”ti āha.he said to himself: “That is the sound of Bandhula’s chariot. There is trouble in store for the Licchavi princes today.”

Pokkharaṇiyā anto ca bahi ca ārakkhā balavatī, upari lohajālaṃ patthaṭaṃ, sakuṇānampi okāso natthi.Both within and without the lotus-tank were posted strong guards, and the tank was covered overhead by an iron grating with meshes so small that not even birds could get through. But Bandhula, commander-in-chief of the army, descended from his chariot,

Bandhulasenāpati pana rathā otaritvā ārakkhake manusse vettena paharanto palāpetvā lohajālaṃ chinditvā antopokkharaṇīyaṃ bhariyaṃ nhāpetvā sayampi nhatvā puna taṃ rathaṃ āropetvā nagarā nikkhamitvā āgatamaggeneva pāyāsi.smote the guards with his staff, and drove them away. Then he tore down the grating, entered the lotus-tank, and permitted his wife to bathe therein. And having himself bathed therein, he departed from the city and returned by the same road by which he came.

Te ārakkhamanussā licchavirājūnaṃ ārocesuṃ. Licchavirājāno kujjhitvā pañca rathasatāni āruyha “bandhulamallaṃ gaṇhissāmā”ti nikkhamiṃsu.The men of the guard reported the matter to the Licchavi princes. Thereupon the Licchavi princes were filled with rage, and mounting five hundred chariots, they departed from the city,

Taṃ pavattiṃ mahālissa ārocesuṃ. Mahāli, “mā gamittha, so hi vo sabbe ghotessatī”ti āha. Tepi “mayaṃ gamissāma evā”ti vadiṃsu.saying: “We will capture Bandhula.” Mahāli said to them: “Do not go, for he will kill every man of you.” But they replied: “We will go all the same.”

“Tena hi tassa rathacakkassa yāva nābhito pathaviṃ paviṭṭhaṭṭhānaṃ disvā nivatteyyātha, tato anivattantā purato asanisaddaṃ viya suṇissatha,– “Well then, turn back when you see his chariot sink into the ground up to the nave. If you do not turn back then, you will hear before you, as it were,

tamhā ṭhānā nivatteyyātha. Tato anivattantā tumhākaṃ rathadhuresu chiddaṃ passissatha, tamhā ṭhānā nivatteyyātha, purato mā gamitthā”ti. Te tassa vacanena anivattitvā taṃ anubandhiṃsu eva.the crash of a thunderbolt. Then you must not fail to turn back. If you do not turn back then, you will see a hole in the yokes of your chariots. Turn back then; go no farther.” But in spite of Mahāli’s warnings, they did not turn back, but pursued him.

Mallikā disvā, “rathā, sāmi, paññāyantī”ti āha. “Tena hi ekasseva rathassa paññāyanakāle maṃ āroceyyāsī”ti. Sā yadā sabbe rathā eko viya hutvā paññāyiṃsu,Mallikā saw them and said: “There are chariots in sight, husband.” – “Very well! When they appear as a single chariot, tell me.” So when all of them appeared as a single chariot,

tadā “ekameva, sāmi, rathasīsaṃ paññāyatī”ti āha. Bandhulo “tena hi imā rasmiyo gaṇhāhī”ti tassā rasmiyo datvā rathe ṭhitova dhanuṃ āropesi,she said: “It looks like the front of a single chariot.” – “Well then,” said Bandhula, “take these reins.” And giving her the reins, he stood up in the chariot and raised his bow.

rathacakkaṃ yāva nābhito pathaviṃ pāvisi. Licchavino taṃ ṭhānaṃ disvāpi na nivattiṃsu.Thereupon the wheels of his chariot sank into the ground up to the nave. Although the Licchavi princes saw his chariot sink into the ground, they did not turn back.

Itaro thokaṃ gantvā jiyaṃ pothesi, asanisaddo viya ahosi. Te tatopi na nivattiṃsu, anubandhantā gacchanteva.After going a little way, Bandhula twanged his bow-string, the sound whereof was as the crash of a thunderbolt. Not even then did his enemies turn back, but continued their pursuit just the same.

Bandhulo rathe ṭhitakova ekasaraṃ khipi, so pañcannaṃ rathasatānaṃ rathasīse chiddaṃ katvā pañca rājasatāni parikarabandhanaṭṭhāne vinivijjhitvā pathaviṃ pāvisi.Then Bandhula, standing in his chariot, let fly a single arrow. The arrow made a hole in the front of each of five hundred chariots, passed through the body of each of five hundred princes at the spot where they wore their girdles, and then entered the earth.

Te attano paviddhabhāvaṃ ajānitvā, “tiṭṭha, re, tiṭṭha, re”ti vadantā anubandhiṃsu eva. Bandhulo rathaṃ ṭhapetvā “tumhe matakā,But the Licchavi princes, unaware that they were pierced through and through, cried out: “Halt where you are! Halt where you are!” So saying, they continued their pursuit.

matakehi saddhiṃ mayhaṃ yuddhaṃ nāma natthī”ti āha. “Matakā nāma amhādisā na hontī”ti.Bandhula stopped his chariot and said: “You are all dead men! I will not fight with the dead.” – “Do we look like dead men?” they asked. “Well then,” replied Bandhula,

“Tena hi sabbapacchimassa parikaraṃ mocethā”ti. Te mocayiṃsu. So muttamatte eva maritvā patito. Atha te sabbepi “tumhe evarūpā,“loosen the girdle of the rearmost of your band.” They loosened his girdle. The instant it was loosened he fell down dead. Then said Bandhula: “You are all in the same plight as your leader.

attano gharāni gantvā saṃvidhātabbaṃ saṃvidahitvā puttadāraṃ anusāsitvā sannāhaṃ mocethā”ti āha. Te tathā katvā sabbepi jīvitakkhayaṃ pattā. Bandhulopi mallikaṃ sāvatthiṃ ānesi.Go to your own homes, settle such of your concerns as need to be settled, give final instructions to your sons and your wives, and then take off your armor.” They did so, whereupon all of them fell down dead. Then Bandhula conducted Mallikā to Sāvatthī.

Sā soḷasakkhattuṃ yamake yamake putte vijāyi. Sabbepi sūrā thāmasampannā ahesuṃ, sabbasippānaṃ nipphattiṃ pāpuṇiṃsu.Sixteen times Mallikā bore twin sons to Bandhula, and all of them were valiant men, endowed with great strength. All of them attained perfection in the several arts.

Ekekassa purisasahassaṃ parivāro ahosi. Pitarā saddhiṃ rājanivesanaṃ gacchantehi teheva rājaṅgaṇaṃ paripūri.Each of them had a retinue of a thousand men; and when they accompanied their father to the royal residence, the palace court was filled with their numerous company.

Athekadivasaṃ vinicchaye kūṭaṭṭaparājitā manussā bandhulaṃ āgacchantaṃ disvā mahāviravaṃ viravantā vinicchayaamaccānaṃ kūṭaṭṭakaraṇaṃ tassa ārocesuṃ.One day some men who had been defeated in a false suit in court saw Bandhula approaching, and with loud cries of protest told him of the unjust actions of the judges.

So vinicchayaṃ gantvā taṃ aṭṭaṃ vicāretvā sāmikameva sāmikaṃ akāsi. Mahājano mahāsaddena sādhukāraṃ pavatteti.Bandhula thereupon went to the court and decided the case in such wise as to make the rightful owner the actual owner. The populace applauded him with loud shouts of approval. The king asked: “What is this commotion about?”

Rājā “kiṃ ida”nti pucchitvā tamatthaṃ sutvā tussitvā sabbepi te amacce hāretvā bandhulasseva vinicchayaṃ niyyādesi. So tato paṭṭhāya sammā vinicchayi.When he heard the explanation, he was pleased, and removing all those judges, he turned over the administration of justice to Bandhula alone, who thereafter rendered just judgments.

Tato te porāṇakavinicchayikā amaccā kiñci lañjaṃ alabhantā appalābhā hutvā “bandhulo rajjaṃ patthetī”ti rājakule paribhindiṃsu. Rājā tesaṃ kathaṃ saddahitvā cittaṃ niggahetuṃ nāsakkhi.The former judges, who suffered severe loss from the cutting off of their bribes, created dissensions among the members of the royal family, saying: “Bandhula aspires to the throne.” The king believed their talk and was unable to control his feelings. “But,” he thought,

“Imasmiṃ idheva ghātiyamāne garahā me uppajjissatī”ti puna cintetvā payuttapurisehi paccantaṃ pahārāpetvā bandhulaṃ pakkosāpetvā, “paccanto kira kupito,“if this man is killed right here, I shall be severely blamed.” On second thoughts he suborned men to make an attack on his own frontier. Then he summoned Bandhula and sent him forth, saying: “I am informed that the frontier is in a state of insurrection.

tava puttehi saddhiṃ gantvā, core gaṇhāhī”ti pahiṇitvā, “etthevassa dvattiṃsāya puttehi saddhiṃ sīsaṃ chinditvā āharathā”ti tehi saddhiṃ aññepi samatthe mahāyodhe pesesi.Take your sons with you and go and capture the brigands.” And he sent with him a sufficient number of powerful warriors besides, saying to them: “Cut off the heads of Bandhula and his thirty-two sons and bring them to me.”

Tasmiṃ paccantaṃ gacchanteyeva “senāpati kira āgacchatī”ti payuttacorā palāyiṃsu. So taṃ padesaṃ āvāsāpetvā saṇṭhāpetvā nivatti.When Bandhula reached the frontier and the hired brigands heard that the commander-in-chief had come, they fled. Bandhula rendered the country habitable once more, restored peace, and then set out on his return.

Athassa nagarato avidūre ṭhāne te yodhā puttehi saddhiṃ sīsaṃ chindiṃsu.When he reached a place not far from the city, those warriors attacked him and cut off his head and the heads of his sons.

Taṃ divasaṃ mallikāya pañcahi bhikkhusatehi saddhiṃ dve aggasāvakā nimantitā honti. Athassā pubbaṇhe eva “sāmikassa te saddhiṃ puttehi sīsaṃ chinna”nti paṇṇaṃ āharitvā adaṃsu.That day Mallikā had invited the two Chief Disciples to her house, together with five hundred bhikkhus. And that very morning they brought and gave her a letter reading as follows: “Your husband’s head has been cut off and likewise the heads of your sons.”

Sā taṃ pavattiṃ ñatvā kassaci kiñci avatvā paṇṇaṃ ucchaṅge ṭhapetvā bhikkhusaṅghameva parivisi.When she learned the news, she said not a word to anyone, but put the letter in a fold of her dress and ministered to the Saṅgha of bhikkhus as if nothing had happened.

Athassā paricārikāyo bhikkhūnaṃ bhattaṃ datvā sappicāṭiṃ āharantiyo therānaṃ purato sappicāṭiṃ bhindiṃsu.Now it happened that while her servants were serving food to the bhikkhus, they brought in a jar of ghee and let the jar fall and break before the very eyes of the elders.

Dhammasenāpati “bhedanadhammaṃ bhinnaṃ, na cintitabba”nti āha.The Captain of the Dhamma said: “No notice should ever be taken of the breaking of anything that is capable of being broken.”

Sā ucchaṅgato paṇṇaṃ nīharitvā “dvattiṃsāya puttehi saddhiṃ pitusīsaṃ chinnanti me imaṃ paṇṇaṃ āhariṃsu,Thereupon Mallikā, drawing the letter from the fold of her dress, said: “They have just brought me this letter: ‘The head of your husband has been cut off and the heads of your two and thirty sons likewise.’

ahaṃ idaṃ sutvāpi na cintemi, sappicāṭiyā bhinnāya kiṃ cintayissāmi, bhante”ti āha.Yet even when I heard this, I took no thought. Much less, therefore, am I likely to take thought of the breaking of a mere jar, venerable Sir.”

DhammasenāpatiThe Captain of the Dhamma recited the verses beginning:

“animittamanaññātaṃ, maccānaṃ idha jīvita”ntiādīni (su. ni. 579) vatvāSignless, unknown, the life of mortals here.

dhammaṃ desetvā uṭṭhāyāsanā vihāraṃ agamāsi. Sāpi dvattiṃsa suṇisāyo pakkosāpetvā, “tumhākaṃ sāmikā niraparādhā attano purimakammaphalaṃ labhiṃsu, tumhe mā socayittha, mā paridevittha,Having taught the Dhamma, he rose from his seat and went to the monastery. Mallikā summoned her two and thirty daughters-in-law and admonished them as follows: “Your husbands were free from guilt and have merely reaped the fruit of misdeeds in previous states of existence.

rañño upari manopadosaṃ mā karitthā”ti ovadi. Rañño carapurisā taṃ kathaṃ sutvā gantvā tesaṃ niddosabhāvaṃ rañño kathayiṃsu.Grieve not, nor lament. Cherish no resentment against the king.” The king’s spies listened to her words and went and told the king that they cherished no hatred of him.

Rājā saṃvegappatto tassā nivesanaṃ gantvā mallikañca suṇisāyo cassā khamāpetvā mallikāya varaṃ adāsi. Sā “varo gahito me hotū”ti vatvāThe king was overcome with emotion, went to Mallikā’s residence, asked Mallikā and her daughters-in-law to forgive him, and granted Mallikā a boon. “I accept,” said she.

tasmiṃ gate matakabhattaṃ datvā nhatvā rājānaṃ upasaṅkamitvā vanditvā, “deva,So when the king had departed and she had given the feast in honor of the dead, she bathed, and approaching the king,

tumhehi mayhaṃ varo dinno, mayhañca aññena attho natthi, dvattiṃsāya me suṇisānaṃ mamañca kulagharagamanaṃ anujānāthā”ti āha.said: “Your majesty, you granted me a boon. I desire nothing other than this, that you permit me and my thirty-two daughters-in-law to return to the homes of our families.”

Rājā sampaṭicchi. Sā dvattiṃsa suṇisāyo yathāsakāni kulāni pesesi, sayampi kusinārānagare attano kulagharaṃ agamāsi.The king consented, and she thereupon sent her thirty-two daughters-in-law to their respective homes and herself went to the city of Kusinārā to the house of her own family.

Rājāpi bandhulasenāpatino bhāgineyyassa dīghakārāyanassa nāma senāpatiṭṭhānaṃ adāsi.The king appointed to the post of commander-in-chief of the army Dīgha Kārāyaṇa, a nephew of the former commander-in-chief Bandhula.

So pana “mātulo me iminā mārito”ti rañño otāraṃ gavesanto vicarati. Rājāpi niraparādhassa bandhulassa māritakālato paṭṭhāya vippaṭisārī hutvā cittassādaṃ na labhati, rajjasukhaṃ nānubhoti.Dīgha Kārāyaṇa went about seeking an opportunity against the king, thinking: “It was the king that killed my uncle.” From the day the king killed the guiltless Bandhula he suffered from remorse, had no peace of mind, and experienced no pleasure in ruling.

Tadā satthā sakyānaṃ medāḷupaṃ nāma nigamaṃ upanissāya viharati. Rājā tattha gantvā ārāmato avidūre khandhāvāraṃ nivāsetvā,Now at that time the Teacher was in residence near a small village of the Sākiyans named Medāḷupa. The king went there, pitched camp not far from the grove where the Teacher resided,

“mandena parivārena satthāraṃ vandissāmī”ti vihāraṃ gantvā pañcarājākakudhabhaṇḍāni dīghakārāyanassa datvā ekakova gandhakuṭiṃ pāvisi.and thinking: “I will pay my respects to the Teacher,” went to the monastery, accompanied by a small retinue. Giving the five symbols of royalty to Dīgha Kārāyaṇa,

Sabbaṃ dhammacetiyasuttaniyāmena (ma. ni. 2.364 ādayo) dīpetabbaṃ.he entered the Perfumed Chamber alone, and everything is to be understood as narrated in the Dhammacetiya Discourse.

Tasmiṃ gandhakuṭiṃ paviṭṭhe dīghakārāyano tāni pañca rājakakudhabhaṇḍāni gahetvā viṭaṭūbhaṃ rājānaṃ katvā rañño ekaṃ assaṃ ekañca upaṭṭhānakārikaṃ mātugāmaṃ ṭhapetvā nivattetvā sāvatthiṃ agamāsi.When Pasenadi entered the Perfumed Chamber, Kārāyaṇa took the five symbols of royalty and made Viḍūḍabha king. Then, leaving behind a single horse and a single female servant for Pasenadi, he went to Sāvatthī.

Rājā satthārā saddhiṃ piyakathaṃ kathetvā satthāraṃ vanditvā nikkhanto senaṃ adisvā taṃ mātugāmaṃ pucchitvā taṃ pavattiṃ sutvā,The king held sweet conversation with the Teacher, and then came out. Not seeing the army, he questioned the woman, and from her learned what had happened.

“ahaṃ bhāgineyyaṃ ādāya gantvā, viṭaṭūbhaṃ gahessāmī”ti rājagahanagaraṃ gacchanto“I will take my nephew with me and capture Viḍūḍabha,” said the king, and went to the city of Rājagaha.

vikāle dvāresu pidahitesu nagaraṃ patvā ekissā sālāya nipajjitvā vātātapehi kilanto rattibhāge tattheva kālamakāsi. Vibhātāya rattiyā,It was late in the day when he reached the city, and the gates were closed. Exhausted by exposure to the wind and the sun, Pasenadi lay down in a certain rest-house and died there in the night. As the night grew bright,

“deva, kosalanarinda anātho jātosī”ti vippalapantiyā tassā itthiyā saddaṃ sutvā rañño ārocesuṃ. So mātulassa mahantena sakkārena sarīrakiccaṃ kāresi.they heard the voice of that woman lamenting: “King of Kosala, you have lost your protector!” And they went and told the new king. Thereupon Ajātasattu performed the funeral rites over the body of his uncle Pasenadi with great pomp.

Viṭaṭūbhopi rajjaṃ labhitvā taṃ veraṃ saritvā “sabbepi sākiye māressāmī”ti mahatiyā senāya nikkhami. Taṃ divasaṃ satthā paccūsakāle lokaṃ volokento ñātisaṅghassa vināsaṃ disvā,When Viḍūḍabha became king, he remembered his grudge. And saying to himself: “I will slay all the Sākiyans,” he set out with a large army. On that day, as the Teacher surveyed the world at dawn, he saw the impending destruction of his kinsfolk.

“ñātisaṅgahaṃ kātuṃ vaṭṭatī”ti cintetvā pubbaṇhasamaye piṇḍāya caritvā, piṇḍapātapaṭikkanto gandhakuṭiyaṃ sīhaseyyaṃ kappetvā,And thinking: “I must protect my kinsfolk,” he went on his rounds for alms in the morning; and returning from his almsround, lay down lion-like on his right side in the Perfumed Chamber;

sāyanhasamaye ākāsena gantvā, kapilavatthusāmante ekasmiṃ kabaracchāye rukkhamūle nisīdi. Tato viṭaṭūbhassa rajjasīmāya mahanto sandacchāyo nigrodho atthi.and in the evening went through the air and sat down at the foot of a tree with scanty shade in the vicinity of Kapilavatthu. Not far from there, on the boundary of Viḍūḍabha’s kingdom, stood a great banyan tree giving dense shade.

Viṭaṭūbho satthāraṃ disvā upasaṅkamitvā vanditvā, “bhante, kiṃ kāraṇā evarūpāya uṇhavelāya imasmiṃ kabaracchāye rukkhamūle nisīdatha,Viḍūḍabha, seeing the Teacher, approached him, worshipped him, and said: “Venerable Sir, why do you sit at the foot of this tree with scanty shade when it is so hot?

etasmiṃ sandacchāye nigrodhamūle nisīdatha, bhante”ti vatvā, “hotu, mahārāja, ñātakānaṃ chāyā nāma sītalā”ti vutte,Sit at the foot of this banyan tree which gives dense shade, venerable Sir.” – “Be not concerned, great king. The shade of my kinsmen keeps me cool.”

“ñātakānurakkhanatthāya satthā āgato bhavissatī”ti cintetvā satthāraṃ vanditvā nivattitvā sāvatthiṃyeva paccāgami. Satthāpi uppatitvā jetavanameva gato.– “The Teacher must have come for the purpose of protecting his kinsfolk,” thought Viḍūḍabha, and having worshipped the Teacher, he turned and went back to Sāvatthī. The Teacher rose into the air and returned to Jetavana.

Rājā sākiyānaṃ dosaṃ saritvā dutiyampi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti. Tatiyavārepi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti.The king remembered his hatred of the Sākiyans and went forth the second time, but seeing the Teacher in the same place, turned back. Again the third time he went forth, but seeing the Teacher in the same place, turned back.

Catutthavāre pana tasmiṃ nikkhante satthā sākiyānaṃ pubbakammaṃ oloketvā tesaṃ ekadivasaṃ nadiyaṃ visapakkhipanapāpakammassa appaṭibāhiyabhāvaṃ ñatvā catutthavāre nāgamāsi.But when he went forth the fourth time, the Teacher, surveying the former deeds of the Sākiyans and realizing the impossibility of averting the consequences of the wicked deed they committed by throwing poison into the river, refrained from going the fourth time.

Viṭaṭūbho “sākiye ghātessāmī”ti mahantena balakāyena nikkhami. Sammāsambuddhassa pana ñātakā asattaghātakā nāma,Viḍūḍabha therefore went forth with a large force, saying: “I will slay the Sākiyans.” Now the kinsmen of the Sambuddha do not slay their enemies,

attanā marantāpi paresaṃ jīvitaṃ na voropenti. Te cintayiṃsu – “mayaṃ susikkhitā katahatthā katūpāsanā mahissāsā,but are willing to die rather than take the lives of others. Therefore they said to themselves: “We are trained and skillful; we are expert archers and adepts with the long bow.

na kho pana sakkā amhehi paraṃ jīvitā voropetuṃ, attano kammaṃ dassetvā palāpessāmā”ti te katasannāhā nikkhamitvā yuddhaṃ ārabhiṃsu.Since it is unlawful for us to take the lives of others, we will put them to flight by a display of our skill.” So they put on their armor and went forth and began battle.

Tehi khittā sarā viṭaṭūbhassa purisānaṃ antarantarena gacchanti, phalakantarakaṇṇachiddantarādīhi nikkhamanti.The arrows they shot sped through the ranks of Viḍūḍabha’s men, passing between their shields and through the holes in their ears, without hitting a man.

Viṭaṭūbho disvā nanu bhaṇe “sākiyā asattaghātakāmhā”ti vadanti, atha ca pana me purise nāsentīti. Atha naṃ eko puriso āha – “kiṃ sāmi, nivattitvā olokesī”ti?When Viḍūḍabha saw the arrows fly, he said: “I have understood it to be a boast of the Sākiyans that they do not kill their enemies; but they are now killing my men.” One of his men asked him: “Master,

“Sākiyā me purise nāsentī”ti. “Tumhākaṃ koci puriso mato nāma natthi. Iṅgha te gaṇāpethā”ti. Gaṇāpento ekassapi khayaṃ na passi.why do you turn and look about you?” – “The Sākiyans are killing my men.” – “Not one of your men is dead; pray have them counted.” He had them counted and perceived that he had not lost one.

So tato nivattitvā “ye ye pana bhaṇe ‘sākiyamhā’ti bhaṇanti, sabbe māretha, mātāmahassa pana mahānāmasakkassa santike ṭhitānaṃ jīvitaṃ dethā”ti āha.As Viḍūḍabha turned back, he said to his men: “I direct you to kill all those who say: ‘We are Sākiyans,’ but to spare the lives of those who follow Mahānāma the Sākiyan.” The Sākiyans stood their ground,

Sākiyā gahetabbagahaṇaṃ apassantā ekacce tiṇaṃ ḍaṃsitvā, ekacce naḷaṃ gahetvā aṭṭhaṃsu. “Tumhe sākiyā, no”ti pucchitā yasmā te marantāpi musāvādaṃ na bhaṇanti,and having no other resources, some took blades of grass in their teeth, while others held reeds. Now the Sākiyans would rather die than utter an untruth. So when they were asked: “Are you Sākiyans or not?”

tasmā tiṇaṃ ḍaṃsitvā ṭhitā “no sāko, tiṇa”nti vadanti. Naḷaṃ gahetvā ṭhitā “no sāko, naḷo”ti vadanti.those who held blades of grass in their teeth said: “Not sāka: ‘potherb,’ but ‘grass’,” while those who held reeds said: “Not sāka: ‘potherb,’

Ye ca mahānāmassa santike ṭhitā, te ca jīvitaṃ labhiṃsu. Tesu tiṇaṃ ḍaṃsitvā ṭhitā tiṇasākiyā nāma, naḷaṃ gahetvā ṭhitā naḷasākiyā nāma jātāti,but ‘reed.’” The lives of those who followed Mahānāma were spared. Those of the Sākiyans who held blades of grass in their teeth came to be known as Grass Sākiyans, and those who held reeds as Reed Sākiyans.

viṭaṭūbho avasese khīrapakepi dārake avissajjetvā ghātāpento lohitanadiṃ pavattetvā tesaṃ galalohitena phalakaṃ dhovāpesi. Evaṃ sākiyavaṃso viṭaṭūbhena upacchinno.Viḍūḍabha slew all the rest, sparing not even infants at the breast. And when he had set flowing a river of blood, he washed his seat with the blood of their throats. Thus was the stock of the Sākiyans uprooted by Viḍūḍabha.

So mahānāmasakkaṃ gāhāpetvā nivatto “pātarāsavelāya pātarāsaṃ karissāmī”ti ekasmiṃ ṭhāne otaritvā bhojane upanīte “ekatova bhuñjissāmā”ti ayyakaṃ pakkosāpesi.Viḍūḍabha captured Mahānāma the Sākiyan and set out to return. When it was time for breakfast, he stopped at a certain place and thought to himself: “I will now have breakfast.” When the food was brought to him, he said to himself: “I will eat with my grandfather,”

Khattiyā pana jīvitaṃ cajantāpi dāsiputtehi saddhiṃ na bhuñjanti. Tasmā mahānāmo ekaṃ saraṃ oloketvā “kiliṭṭhagattomhi, nhāyissāmi,and sent for him. Now members of the noble caste would rather give up their lives than eat with the sons of slave-women. Therefore Mahānāma, seeing a certain lake, said: “Dear grandson,

tātā”ti āha. “Sādhu, ayyaka, nhāyathā”ti. So “ayaṃ maṃ ekato abhuñjantaṃ ghātessati,my limbs are dirty. I wish to go and bathe.” – “Very well, grandfather, go and bathe.” Mahānāma thought to himself: “If I refuse to eat with him, he will kill me.

sayameva me mataṃ seyyo”ti kese muñcitvā agge gaṇṭhiṃ katvā kesesu pādaṅguṭṭhake pavesetvā udake nimujji.That being the case, it is better for me to die by my own hand.” So taking down his hair, he knotted it at the end, thrust his great toes into his hair, and plunged into the water.

Tassa guṇatejena nāgabhavanaṃ uṇhākāraṃ dassesi. Nāgarājā “kiṃ nu kho”ti upadhārento taṃ ñatvā tassa santikaṃ āgantvā taṃ attano phaṇe nisīdāpetvā nāgabhavanaṃ pavesesi.By the power of his merit the abode of the Nāgas manifested signs of heat. The king of the Nāgas, considering within himself: “What does this mean?” went to him, caused him to sit within his hood, and carried him to the abode of the Nāgas.

So dvādassa vassāni tattheva vasi. Viṭaṭūbhopi “mayhaṃ ayyako idāni āgamissati, idāni āgamissatī”ti āgamayamānova nisīdi.There he dwelt for twelve years. Viḍūḍabha sat down and thought: “Now my grandfather will come; now my grandfather will come.” Finally, after his grandfather had, as he thought, tarried an excessively long time,

Tasmiṃ aticirāyante saraṃ vicināpetvā dīpālokena purisabbhantarānipi oloketvā adisvā “gato bhavissatī”ti pakkāmi.he caused the lake to be searched by lamplight, even examining the insides of his followers’ clothing. Seeing him nowhere, he made up his mind: “He must have gone,” and departed.

So rattibhāge aciravatiṃ patvā khandhāvāraṃ nivāsesi. Ekacce antonadiyaṃ vālukāpuline nipajjiṃsu, ekacce bahithale,During the night Viḍūḍabha reached the river Aciravatī and pitched camp. Some of his followers lay down in the bed of the river on a bed of sand, others lay down on the banks on solid earth.

antonipannesupi pubbe akatapāpakammā atthi, bahinipannesupi pubbe katapāpakammā atthi, tesaṃ nipannaṭṭhānesu kipillikā uṭṭhahiṃsu.Among those lying in the riverbed were some who had committed no wrong in a previous life, and among those lying on the bank were some who had. It so happened that ants came out of the ground where they lay.

Te “mayhaṃ nipannaṭṭhāne kipillikā, mayhaṃ nipannaṭṭhāne kipillikā”ti uṭṭhahitvā akatapāpakammā uttaritvā thale nipajjiṃsu,So they arose, saying: “There are ants where we are lying! There are ants where we are lying!” And those who had not been guilty of wrong went up out of the bed of the river and lay down on solid earth,

katapāpakammā otaritvā vālukāpuline nipajjiṃsu. Tasmiṃ khaṇe mahāmegho uṭṭhahitvā ghanavassaṃ vassi.while those who had been guilty of wrong descended and lay down on the bed of sand. At that moment a storm came up and there was an incessant downpour of rain.

Nadiyā ogho āgantvā viṭaṭūbhaṃ saddhiṃ parisāya samuddameva pāpesi. Sabbe tattha macchakacchapabhakkhā ahesuṃ.The flood filled the bed of the river and carried Viḍūḍabha and his retinue out to sea, and all of them became food for fishes and tortoises.

Mahājano kathaṃ samuṭṭhāpesi “sākiyānaṃ maraṇaṃ ayuttaṃ, ‘evaṃ nāma koṭṭetvā koṭṭetvā sākiyā māretabbā’ti ananucchavikameta”nti.The multitude began to discuss the incident. “The slaying of the Sākiyans was unjust. It was not right to say: ‘The Sākiyans must be killed,’ and to smite them and kill them.” The Teacher heard the discussion and said: “Bhikkhus,

Satthā taṃ kathaṃ sutvā, “bhikkhave, imasmiṃ attabhāve kiñcāpi sākiyānaṃ evaṃ maraṇaṃ ayuttaṃ,if you regard only this present existence, it was indeed unjust that the Sākiyans should die in such wise. What they received, however, was entirely just,

pubbe katapāpakammavasena pana yuttamevetehi laddha”nti āha. “Kiṃ pana, bhante, ete pubbe akaṃsū”ti? Sabbe ekato hutvā nadiyaṃ visaṃ pakkhipiṃsūti.considering the wrong they committed in a previous state of existence.” – “What was the wrong they committed in a previous state of existence, venerable Sir?” – “In a previous state of existence they conspired together and threw poison into the river.”

Punekadivasaṃ dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ – “viṭaṭūbho ettake sākiye māretvā āgacchanto attano manorathe matthakaṃ appatteyeva ettakaṃ janaṃ ādāya mahāsamudde macchakacchapabhakkho jāto”ti.Again one day in the Dhamma Hall the bhikkhus began a discussion: “Viḍūḍabha slew all those Sākiyans, and then, before the desire of his own heart had been fulfilled, he and his numerous company were swept out to sea and became food for fishes and tortoises.”

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

“imesaṃ sattānaṃ manorathe matthakaṃ appatteyeva maccurājā suttaṃ gāmaṃ ajjhottharanto mahogho viya jīvitindriyaṃ chinditvā catūsu apāyasamuddesu nimujjāpetī”ti vatvā imaṃ gāthamāha –or ever the desire of these living beings be fulfilled, even as a mighty flood overwhelms a sleeping village, so the King of Death cuts short their lives and plunges them into the four oceans of the lower realms.” So saying, he pronounced the following verse:

47. “Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ; Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti.Death takes up and carries away the one whose mind is attached to collecting flowers, like a flood carries off a sleeping village.

Tattha byāsattamanasaṃ naranti sampatte vā asampatte vā laggamānasaṃ.

Idaṃ vuttaṃ hoti – yathā mālākāro pupphārāmaṃ pavisitvā “pupphāni pacinissāmī”ti tato pupphāni gahetvā aññamaññaṃ vā gacchaṃ patthento sakale pupphārāme manaṃ peseti,

“ito cito ca pupphāni pacinissāmī”ti tato pupphāni aggahetvā aññattha manaṃ pesesi, tameva gacchaṃ pacinanto pamādamāpajjati,

evameva ekacco pupphārāmasadisaṃ pañcakāmaguṇamajjhaṃ otaritvā manoramaṃ rūpaṃ labhitvā manoramānaṃ saddagandharasaphoṭṭhabbānaṃ aññataraṃ pattheti.

Añño tesu vā aññataraṃ labhitvā aññataraṃ pattheti, rūpameva vā labhitvā aññaṃ apatthento tameva assādeti, saddādīsu vā aññataraṃ.

Eseva nayo gomahiṃsadāsidāsakhettavatthugāmanigamajanapadādīsu,

pabbajitānampi pariveṇavihārapattacīvarādīsūti evaṃ pañcakāmaguṇasaṅkhātāni pupphāni eva pacinantaṃ sampatte vā asampatte vā kāmaguṇe byāsattamanasaṃ naraṃ.

Suttaṃ gāmanti gāmassa gehabhittiādīnaṃ pana supanavasena supanaṃ nāma natthi, sattānaṃ pana suttapamattataṃ upādāya sutto nāma hoti.

Evaṃ suttaṃ gāmaṃ dve tīṇi yojanāni āyatagambhīro mahoghova maccu ādāya gacchati.

Yathā so mahogho itthipurisagomahiṃsakukkuṭādīsu kiñci anavasesetvā sabbaṃ taṃ gāmaṃ samuddaṃ pāpetvā macchakacchapabhakkhaṃ karoti,

evameva byāsattamanasaṃ naraṃ maccu ādāya jīvitindriyamassa chinditvā catūsu apāyasamuddesu nimujjāpetīti.

Desanāvasāne bahū sotāpattiphalādīni pattā. Mahājanassa sātthikā desanā jātāti.At the end of the teaching many attained the fruition of Stream-entry and so on, and benefit arose to many people from the teaching.

Viṭaṭūbhavatthu tatiyaṃ.

Previous Next