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5. Macchariyakosiyaseṭṭhivatthu4.5 The Story about the Selfish Kosiya
Yathāpi bhamaro pupphanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto macchariyakosiyaseṭṭhiṃ ārabbha kathesi. Tassa vatthu rājagahe samuṭṭhitaṃ.“Just as a bee visits a flower,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to the selfish Kosiya the rich man. The story begins at Rājagaha.[29.49] marks page 49 of volume 29 of the Harvard Oriental Series English translation. {1.367} marks page 367 of volume 1 of the Pāli Text Society Pāli text. The Pāli introduction quotes only “Just as a bee a flower,” the opening words of verse 49. The original translation anticipated the next part of the verse.
Rājagahanagarassa kira avidūre sakkāraṃ nāma nigamo ahosi. Tattheko macchariyakosiyo nāma seṭṭhi asītikoṭivibhavo paṭivasati.It seems that in a town named Sakkāra, not far from the city of Rājagaha, lived a certain rich man named Kosiya, possessed of 800 million of treasure.The Pāli names the town Sakkāra; the original translation called it “Jaggery.”
So tiṇaggena telabindumpi paresaṃ na deti, na attanā paribhuñjati. Itissa taṃ vibhavajātaṃ neva puttadārādīnaṃ,Never a drop of oil small enough to stand on the tip of a blade of grass did he give to others or use for himself. The result was that his wealth,
na samaṇabrāhmaṇānaṃ atthaṃ anubhoti, rakkhasapariggahitā pokkharaṇī viya aparibhogaṃ tiṭṭhati.great as it was, yielded no enjoyment to his family or to ascetics and Brahmins, but remained unused, like a pool haunted by Rakkhasas.The Pāli puttadārādīnaṃ refers to the rich man’s family, including his children and wife; the original translation named sons and daughters.
Satthā ekadivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya sakalalokadhātuyaṃ bodhaneyyabandhave olokento pañcacattālīsayojanamatthake vasantassa seṭṭhino sapajāpatikassa sotāpattiphalassa upanissayaṃ addasa.One day, early in the morning, the Teacher arose from the attainment of great compassion and looked out upon those throughout the universe who were fit for awakening. As he did so, he beheld, living at a distance of forty-five leagues, the rich man and his wife and perceived that they possessed the supporting conditions for attaining the fruition of Stream-entry.The Pāli says the Teacher surveyed those fit for awakening throughout the world system; the original translation added “the eye of a Buddha” and called them “kinsmen in the faith.”
Tato purimadivase pana so rājānaṃ upaṭṭhātuṃ rājagehaṃ gantvā rājūpaṭṭhānaṃ katvā āgacchanto ekaṃ chātajjhattaṃ janapadamanussaṃ kummāsapūraṃ kapallakapūvaṃ khādantaṃ disvā tattha pipāsaṃ uppādetvā attano gharaṃ gantvā cintesi – “sacāhaṃ kapallakapūvaṃ khāditukāmomhīti vakkhāmi,Now on the preceding day the rich man went to the royal palace to wait upon the king. On his way home, after waiting upon the king, he saw a half-starved countryman eating a round cake filled with gruel. The sight aroused a craving in him. When he reached his own home,The Pāli says the cake was filled with gruel, without describing it as sour, and that the sight aroused a craving; the original translation described hunger instead.
bahū manussā mayā saddhiṃ khāditukāmā bhavissanti,he thought to himself: “If I say openly: ‘I should like to have a round cake to eat,’ there will be many others who will wish to eat with me. In that case a great quantity of sesame, rice, ghee,
evaṃ me bahūni tilataṇḍulasappiphāṇitādīni parikkhayaṃ gamissanti, na kassaci kathessāmī”ti taṇhaṃ adhivāsento carati.jaggery, and other provisions will be consumed. I will therefore say nothing to anyone.” So he walked about, enduring his craving as best he could.
So gacchante gacchante kāle uppaṇḍuppaṇḍukajāto dhamanisanthatagatto jāto.But as the hours went by, he grew yellow and yet more yellow, and the veins stood out all over his body.
Tato taṇhaṃ adhivāsetuṃ asakkonto gabbhaṃ pavisitvā mañcake upagūhitvā nipajji. Evaṃ gatopi dhanahānibhayena na kassaci kiñci kathesi.Finally, unable to endure his craving any longer, he went into his chamber and lay down hugging his bed. But in spite of his distress, so great was his fear of wasting his wealth that he said nothing to anybody.{1.368} marks page 368 of volume 1 of the Pāli Text Society Pāli text.
Atha naṃ bhariyā upasaṅkamitvā piṭṭhiṃ parimajjitvā, “kiṃ te, sāmi, aphāsukaṃ jāta”nti pucchi. “Na me kiñci aphāsukaṃ atthī”ti. “Kiṃ nu kho te rājā kupito”ti?As he lay upon his bed, his wife approached him, rubbed his back, and asked him: “Husband, what is the matter with you?” – “There is nothing the matter with me.” – “Is the king put out with you?” – “No, the king is not put out with me.”[29.50] marks page 50 of volume 29 of the Harvard Oriental Series English translation.
“Rājāpi me na kuppatī”ti. “Atha kiṃ te puttadhītāhi vā dāsakammakarādīhi vā kiñci amanāpaṃ kataṃ atthī”ti? “Evarūpampi natthī”ti.– “Then perhaps your sons and daughters, or your slaves and servants, have done something to displease you?” – “Nothing of the sort.” – “But perhaps you have a craving for something?”
“Kismiñci pana te taṇhā atthī”ti? Evaṃ vuttepi dhanahānibhayena kiñci avatvā nissaddova nipajji, atha naṃ bhariyā “kathehi,When his wife said that, so great was his fear of wasting his wealth that he answered her never a word, but lay speechless on his bed. Then his wife said to him: “Tell me, husband.
sāmi kismiñci te taṇhā atthī”ti āha. So vacanaṃ parigilanto viya “atthi me taṇhā”ti āha. “Kiṃ taṇhā, sāmī”ti? “Kapallakapūvaṃ khāditukāmomhī”ti.What is it you have a craving for?” Then said her husband, swallowing his words as he spoke them: “Yes, I have a craving for something.” – “What is it you have a craving for, husband?” – “I should like a round cake to eat.”
“Atha kimatthaṃ me na kathesi, kiṃ tvaṃ daliddosi, idāni sakalanigamavāsīnaṃ pahonake kapallakapūve pacissāmī”ti. “Kiṃ te etehi,“Why didn’t you tell me? Are you a poor man? I will straightaway have enough round cakes baked to feed all the inhabitants of the town of Sakkāra.” – “Why concern yourself about them?The rich man first remarks on his own great wealth and then on his wife’s generous disposition. The original translation instead called her “too generous” and “like a great fish.” The Pāli also places the next proposed recipients around the house.
attano kammaṃ katvā khādissantī”ti? “Tena hi ekaracchavāsīnaṃ pahonake pacissāmī”ti. “Jānāmahaṃ tava mahaddhanabhāva”nti. “Imasmiṃ gehasāmante sabbesaṃ pahonakaṃ katvā pacāmī”ti.They might better work and earn money for themselves to buy food.” – “Very well, I will bake enough cakes to feed the inhabitants of one street.” – “I know how wealthy you are.” – “Then I will bake enough cakes to feed all who live around this house.”
“Jānāmahaṃ tava mahajjhāsayabhāva”nti. “Tena hi te puttadāramattasseva pahonakaṃ katvā pacāmī”ti. “Kiṃ te etehī”ti?– “I have always known how generous your disposition is.” – “Very well, I will bake only enough cakes for you and your children and your wife.” – “Why concern yourself about them?”
“Kiṃ pana tuyhañca mayhañca pahonakaṃ katvā pacāmī”ti? “Tvaṃ kiṃ karissasī”ti? “Tena hi ekakasseva te pahonakaṃ katvā pacāmī”ti.– “Very well, I will bake just enough for you and me.” – “Why should you care to have any?” – “Very well, I will bake just enough for you alone.”{1.369} marks page 369 of volume 1 of the Pāli Text Society Pāli text.
“Imasmiṃ ṭhāne pacamāne bahū paccāsīsanti. Sakalataṇḍule ṭhapetvā bhinnataṇḍule ca uddhanakapallāni ca ādāya thokaṃ khīrasappimadhuphāṇitañca gahetvā sattabhūmikassa pāsādassa uparimatalaṃ āruyha paca,Then said her husband: “There are a great many people on the outlook for cooking in this place. Therefore save out the whole grains of rice, use only the broken grains, and take the brazier and the potsherds and just a little milk and ghee and honey and jaggery,
tatthāhaṃ ekakova nisīditvā khādissāmī”ti. Sā “sādhū”ti paṭissuṇitvāand go up to the top floor of our seven-storied mansion, and there I will sit down all by myself and eat.” – “Very well,” replied his wife, promising to carry out his wishes.
gahetabbaṃ gāhāpetvā pāsādaṃ abhiruyha dāsiyo vissajjetvā seṭṭhiṃ pakkosāpesi,So she caused the necessary things to be procured, and having climbed to the top of the house, dismissed the servants and caused her husband to be summoned.
so ādito paṭṭhāya dvārāni pidahanto sabbadvāresu sūcighaṭikaṃ datvā sattamatalaṃ abhiruhitvā tatthapi dvāraṃ pidahitvā nisīdi.Her husband climbed from one floor to another, closing and bolting each door after him, until finally he reached the seventh floor. Then, after closing and bolting the door,
Bhariyāpissa uddhane aggiṃ jāletvā kapallaṃ āropetvā pūve pacituṃ ārabhi.he sat down. His wife started a fire in the brazier, placed a potsherd on the brazier, and began to cook the cake.
Atha satthā pātova mahāmoggallānattheraṃ āmantesi – “eso, moggallāna,Now early in the morning the Teacher addressed Elder Mahā Moggallāna: “Moggallāna, in yonder town of Sakkāra,The Pāli nibbisevanaṃ means making the rich man tractable or amenable; the original translation read this as inculcating self-denial.
rājagahassa avidūre sakkāranigame macchariyaseṭṭhi ‘kapallakapūve khādissāmī’ti aññesaṃ dassanabhayena sattabhūmike pāsāde kapallakapūve pacāpeti,close to the city of Rājagaha, a selfish rich man, desiring to eat fried cakes, but afraid that somebody else may see him, is having cakes fried in his seven-storied mansion.
tvaṃ tattha gantvā seṭṭhiṃ dametvā nibbisevanaṃ katvā ubhopi jāyampatike pūve ca khīrasappimadhuphāṇitāni ca gāhāpetvā attano balena jetavanaṃ ānehi,Go there, overcome that rich man, make him amenable, take the rich man and his wife and the cakes and the milk and ghee and honey and jaggery, and by your own power convey them to Jetavana.[29.51] marks page 51 of volume 29 of the Harvard Oriental Series English translation.
ajjāhaṃ pañcahi bhikkhusatehi saddhiṃ vihāre eva nisīdissāmi, pūveheva bhattakiccaṃ karissāmī”ti. Thero “sādhu, bhante”ti satthu vacanaṃ sampaṭicchitvāToday I will sit with my five hundred bhikkhus in the monastery and will make my meal of those very cakes.” – “Very well, venerable Sir,” replied the elder, promising to carry out the Teacher’s command.{1.370} marks page 370 of volume 1 of the Pāli Text Society Pāli text.
tāvadeva iddhibalena taṃ nigamaṃ gantvā tassa pāsādassa sīhapañjaradvāre sunivattho supāruto ākāse eva maṇirūpakaṃ viya aṭṭhāsi.In but an instant, by virtue of his psychic power, the elder proceeded to that town. And before the window of that mansion, properly garbed in under and outer garments, he stood poised in the air like a jeweled image.
Mahāseṭṭhino theraṃ disvāva hadayamaṃsaṃ kampi. So ahaṃ evarūpānaṃyeva dassanabhayena imaṃ ṭhānamāgato, ayañca bhikkhu ākāsenāgantvā vātapānadvāre ṭhitoti.When the rich man saw the elder, his heart’s flesh quivered and quaked. “It was for fear of just such persons,” he said, “that I came to this place; yet here this fellow comes and stands in front of my window.”
So gahetabbagahaṇaṃ apassanto aggimhi pakkhittaloṇasakkharā viya dosena taṭataṭāyanto evamāha – “samaṇa, ākāse ṭhatvāpi kiṃ labhissasi,Not seeing what action he could take, sputtering with anger, even as when salt crystals are thrown into a fire, the rich man spoke thus: “Ascetic, what do you expect to get by standing poised in the air?The Pāli says the rich man saw no action he could take and compares his anger to salt crystals in a fire; the original translation added an expectation about what the elder would get and mentioned sugar.
ākāse apade padaṃ dassetvā caṅkamantopi neva labhissasī”ti. Thero tasmiṃ eva ṭhāne aparāparaṃ caṅkami.You may walk up and down till you cause a path to appear in the pathless air, but for all that you will get nothing by it.” The elder continued to walk back and forth right there, as before.
Seṭṭhi “caṅkamanto kiṃ labhissasi, ākāse pallaṅkena nisīdantopi na labhissasiyevā”ti āha.Said the rich man: “What do you expect to get by walking back and forth? You may sit down cross-legged in the air, but for all that you will get nothing by it.”
Thero pallaṅkaṃ ābhujitvā nisīdi. Atha naṃ “ākāse nisinno kiṃ labhissasi,The elder folded his legs and sat down cross-legged. Then said the rich man to him: “What do you expect to get by sitting down cross-legged?
āgantvā vātapānassa ummāre ṭhitopi na labhissasī”ti āha. Thero ummāre ṭhito.You may come and stand on the window-sill, but for all that you will get nothing by it.” Then the elder came and stood on the window-sill.
“Ummāre ṭhitopi kiṃ labhissasi, dhūmāyantopi na labhissasi evā”ti āha.Then said the rich man to him: “What do you expect to get by coming and standing on the window-sill? You may belch forth smoke, but for all that you will get nothing by it.”
Theropi dhūmāyi. Sakalapāsādo ekadhūmo ahosi. Seṭṭhino akkhīnaṃ sūciyā vijjhanakālo viya ahosi,Then the elder belched forth smoke until the whole mansion was one mass of smoke. The rich man felt as though his eyes had been pierced with needles.
gehajjhāyanabhayena pana “tvaṃ pajjalantopi na labhissasī”ti avatvā “ayaṃ samaṇo suṭṭhu laggo,He was so afraid the house might catch fire that he refrained from saying: “You may burst into flames, but for all that you will get nothing by it.”{1.371} marks page 371 of volume 1 of the Pāli Text Society Pāli text.
aladdhā na gamissati, ekamassa pūvaṃ dāpessāmī”ti bhariyaṃ āha – “bhadde ekaṃ khuddakapūvaṃ pacitvā samaṇassa datvā uyyojehi na”nti.He thought to himself: “This bhikkhu sticks fast and will not depart until he gets something. I will have him given one cake.” So he said to his wife: “Dear wife, cook one little cake, give it to the bhikkhu, and get rid of him.”
Sā thokaṃ eva piṭṭhaṃ kapallapātiyaṃ pakkhipi, mahāpūvo hutvā sakalapātiṃ pūretvā uddhumāto hutvā aṭṭhāsi.His wife took just a little flour and put it in the pan. But it grew to be a big cake and filled the whole pan and puffed up.The Pāli says the wife used a little flour in an earthen pan; the cake filled the pan and swelled. The original translation said dough in a pot and described the pan as overflowing.
Seṭṭhi taṃ disvā “bahuṃ tayā piṭṭhaṃ gahitaṃ bhavissatī”ti sayameva dabbikaṇṇena thokaṃ piṭṭhaṃ gahetvā pakkhipi,When the rich man saw it, he thought to himself: “She must have taken a great deal of flour.” So he himself took ever so little flour on the tip of a spoon and put it in the pan.[29.52] marks page 52 of volume 29 of the Harvard Oriental Series English translation.
pūvo purimapūvato mahantataro jāto. Evaṃ yaṃ yaṃ pacati, so so mahantamahantova hoti. So nibbinno bhariyaṃ āha – “bhadde, imassa ekaṃ pūvaṃ dehī”ti.But it became a bigger cake than the previous one. In like manner each cake they cooked was larger than the preceding ones. Finally, in despair, the rich man said to his wife: “Dear wife, give him a single cake.”
Tassā pacchito ekaṃ pūvaṃ gaṇhantiyā sabbe ekābaddhā allīyiṃsu. Sā seṭṭhiṃ āha – “sāmi,But when his wife tried to take one cake from the basket, all the cakes stuck together. The rich man’s wife said to her husband: “Husband, the cakes all stick together.
sabbe pūvā ekato laggā, visuṃ kātuṃ na sakkomī”ti. “Ahaṃ karissāmī”ti sopi kātuṃ nāsakkhi.I cannot separate them.” – “I will separate them,” replied the rich man. But try as he might, he was unable to do so. Finally the rich man took hold of one end,
Ubhopi janā koṭiyaṃ gahetvā kaḍḍhantāpi viyojetuṃ nāsakkhiṃsu eva.and his wife took hold of the other end, and the two pulled with might and main. But for all that they were unable to separate the cakes.
Athassa pūvehi saddhiṃ vāyamantasseva sarīrato sedā mucciṃsu, pipāsā upacchijji. Tato bhariyaṃ āha – “bhadde,As the rich man struggled with the cakes, sweat poured forth from his body and his craving disappeared. Thereupon he said to his wife: “Wife, I have no need of the cakes.The Pāli quotes only the opening “There is the given, there is the offered”; the original translation supplied a much longer right-view formula not present in this commentary.
na me pūvehi attho, pacchiyā saddhiṃyeva imassa dehī”ti. Sā pacchiṃ ādāya theraṃ upasaṅkamitvā adāsi. Thero ubhinnampi dhammaṃ desesi, tiṇṇaṃ ratanānaṃ guṇaṃ kathesi,Take the cakes and the basket and give them to him.” So his wife took the basket and approached the elder. The elder taught the Dhamma to the rich man and his wife, proclaiming the virtues of the Three Jewels.{1.372} marks page 372 of volume 1 of the Pāli Text Society Pāli text.
“atthi dinnaṃ, atthi yiṭṭha”nti dinnadānādīnaṃ phalaṃ gaganatale puṇṇacandaṃ viya dassesi.He began with the words “There is the given, there is the offered,” and made the fruit of almsgiving and of the other works of merit as plain as the moon in the sky.
Taṃ sutvā pasannacitto hutvā seṭṭhi “bhante, āgantvā imasmiṃ pallaṅke nisīditvā paribhuñjathā”ti āha. Thero, “mahāseṭṭhi,As the rich man listened to him, his heart believed, and he said: “Venerable Sir, draw near, sit down on this couch, and eat.” The elder replied: “Rich man,
sammāsambuddho ‘pūve khādissāmī’ti pañcahi bhikkhusatehi saddhiṃ vihāre nisinno,the Sambuddha is sitting in the monastery, expecting to eat these cakes. Therefore, rich man, if it so please you,
tumhākaṃ ruciyā sati ahaṃ vo nessāmi, seṭṭhibhariyaṃ pūve ca khīrādīni ca gaṇhāpetha, satthu santikaṃ gamissāmā”ti āha. “Kahaṃ pana, bhante,bid your wife take the cakes and the milk and the other provisions, and let us go to the Teacher.” – “But, venerable Sir, where is the Teacher at this moment?” – “Rich man,
etarahi satthā”ti? “Ito pañcacattālīsayojanamatthake jetavanavihāre, mahāseṭṭhī”ti. “Bhante, kālaṃ anatikkamitvā ettakaṃ addhānaṃ kathaṃ gamissāmā”ti.he is at the Jetavana monastery, some forty-five leagues from here.” – “Venerable Sir, how can we travel such a long distance without spending a great deal of time on the way?”
“Mahāseṭṭhi, tumhākaṃ ruciyā sati ahaṃ vo attano iddhibalena nessāmi, tumhākaṃ pāsāde sopānasīsaṃ attano ṭhāne eva bhavissati, sopānapariyosānaṃ pana vo jetavanadvārakoṭṭhake bhavissati,“Rich man, if it so please you, I will convey you there by my own psychic power. The head of the staircase in your mansion shall remain in its proper place, but the foot of the staircase shall stand at the battlemented gate of Jetavana.Moggallāna promises to convey the couple in the time it takes to descend one floor; the original translation said less time. The following narration does say he accomplished it faster.
uparipāsādā heṭṭhāpāsādaṃ otaraṇakālamatteneva jetavanaṃ nessāmī”ti. So “sādhu, bhante”ti sampaṭicchi.I will convey you to Jetavana in the time it would take you to go from the upper floor of your house to the lower floor.” – “Very well, venerable Sir,” said the rich man, agreeing to the proposal.
Thero sopānasīsaṃ tattheva katvā “sopānapādamūlaṃ jetavanadvārakoṭṭhake hotū”ti adhiṭṭhāsi. Tatheva ahosi.So the elder, allowing the head of the staircase to remain where it was, commanded: “Let the foot of the staircase stand at the battlemented gate of Jetavana.” And it was so.
Iti thero seṭṭhiñca seṭṭhibhariyañca uparipāsādā heṭṭhāpāsādaṃ otaraṇakālato khippataraṃ jetavanaṃ sampāpesi.The elder conveyed the rich man and his wife to Jetavana in less time than it would have taken them to go from the upper floor of their house to the lower floor.[29.53] marks page 53 of volume 29 of the Harvard Oriental Series English translation.
Te ubhopi satthāraṃ upasaṅkamitvā kālaṃ ārocesuṃ. Satthā bhattaggaṃ pavisitvā paññattavarabuddhāsane nisīdi saddhiṃ bhikkhusaṅghena.The rich man and his wife both approached the Teacher and informed him that it was meal-time. Thereupon the Teacher entered the refectory and seated himself in the seat of the Buddha, already prepared,
Mahāseṭṭhi buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ adāsi. Bhariyāpissa tathāgatassa patte pūvaṃ patiṭṭhāpesi. Satthā attano yāpanamattaṃ gaṇhi,with the Saṅgha of bhikkhus about him. The rich man gave the water of donation to the Saṅgha of bhikkhus presided over by the Buddha. The rich man’s wife placed a cake in the Realised One’s bowl. The Teacher took as much as he needed to support life,{1.373} marks page 373 of volume 1 of the Pāli Text Society Pāli text.
pañcasatā bhikkhūpi yāpanamattaṃ gaṇhiṃsu. Seṭṭhi khīrasappimadhusakkharādīni dadamāno na khayaṃ agamāsi.and the Saṅgha of bhikkhus likewise took as much as they needed to support life. The rich man went about distributing milk and ghee and honey and sugar, which did not run out.The Pāli says sugar (sakkharā), which the original translation rendered as jaggery, and adds that the provisions did not run out.
Satthā pañcahi bhikkhusatehi saddhiṃ bhattakiccaṃ niṭṭhāpesi. Mahāseṭṭhipi saddhiṃ bhariyāya yāvadatthaṃ khādi.The Teacher and his five hundred bhikkhus completed their meal, and the rich man and his wife ate as much as they desired to eat. Yet there was no end to the cakes that remained.Pabbhāra is a rocky slope or overhang; the original translation called it a cave and named the place “Fried Cake Mountain.”
Pūvānaṃ pariyosānameva na paññāyati. Sakalavihāre bhikkhūnañca vighāsādānañca dinnesupi pariyanto na paññāyateva. “Bhante, pūvā parikkhayaṃ na gacchantī”ti bhagavato ārocesuṃ.Even after distribution had been made to the bhikkhus of the entire monastery and to the eaters of leftovers, there was still no end to the cakes that remained. “Venerable Sir,” they reported to the Fortunate One,
“Tena hi jetavanadvārakoṭṭhake chaḍḍethā”ti. Atha ne dvārakoṭṭhakassa avidūre pabbhāraṭṭhāne chaḍḍayiṃsu. Yāvajjatanāpi taṃ ṭhānaṃ kapallakapūvapabbhāranteva paññāyati.“the cakes suffer no diminution.” – “Very well,” he replied, “throw them away at the battlemented gate of Jetavana.” So they threw them away on a rocky slope near the battlemented gate of Jetavana. To this day that place goes by the name of “Fried Cake Slope.”
Mahāseṭṭhi saha bhariyāya bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi.Then the rich man with his wife approached the Fortunate One and stood respectfully on one side. The Fortunate One pronounced the words of thanksgiving.The Pāli says the rich man distributed his wealth in the Buddha’s dispensation; the original translation said he spent it.
Bhagavā anumodanamakāsi. Anumodanāvasāne ubhopi sotāpattiphale patiṭṭhāya satthāraṃ vanditvā dvārakoṭṭhake sopānaṃ āruyha attano pāsādeyeva patiṭṭhahiṃsu.At the conclusion of the words of thanksgiving both the rich man and his wife were established in the fruition of Stream-entry. Then they worshipped the Teacher, and mounting the staircase at the battlemented gate, found themselves in their own house.
Tato paṭṭhāya seṭṭhi asītikoṭidhanaṃ buddhasāsaneyeva vikkiri.From that time forwards the rich man distributed 800 million of treasure solely on the dispensation of the Buddha.
Punadivase sāyanhasamaye dhammasabhāyaṃ sannisinnā bhikkhū “passathāvuso, mahāmoggallānattherassa ānubhāvaṃ,On the evening of the following day, when the bhikkhus assembled in the Dhamma Hall, they exclaimed: “Behold, friends, the supernatural power of Elder Mahā Moggallāna! Without impairing faith,The Pāli says Moggallāna made the rich man amenable; the original translation described him as self-denying. {1.374} marks page 374 of volume 1 of the Pāli Text Society Pāli text.
anupahacca nāma saddhaṃ, anupahacca bhoge macchariyaseṭṭhiṃ muhutteneva dametvā nibbisevanaṃ katvā pūve gāhāpetvā jetavanaṃ ānetvā satthu sammukhaṃ katvā sotāpattiphale patiṭṭhāpesi,without impairing riches, he subdued in a moment the selfish rich man, made him amenable, conveyed him to Jetavana, causing him to take his cakes with him, set him face to face with the Teacher, and established him in the fruition of Stream-entry. Oh,
aho mahānubhāvo thero”ti therassa guṇaṃ kathentā nisīdiṃsu.how great is the supernatural power of the elder!” Thus, as they sat together in the Dhamma Hall, did they praise the virtues of the elder.
Satthā dibbāya sotadhātuyā kathaṃ sutvā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā,By the Deva-ear the Teacher overheard them, and entering the Dhamma Hall, asked them: “Bhikkhus, what is the subject you are discussing now,[29.54] marks page 54 of volume 29 of the Harvard Oriental Series English translation. The Pāli says the bee gathers pollen (reṇu) from the flower; the original translation said honey.
“imāya nāmā”ti vutte, “bhikkhave, kuladamakena nāma bhikkhunā anupahacca saddhaṃ, anupahacca bhoge,as you sit here all gathered together?” When they told him, he said: “Bhikkhus, a bhikkhu who would convert a household without impairing faith, without impairing riches,
kulaṃ akilametvā aviheṭhetvā pupphato reṇuṃ gaṇhantena bhamarena viya upasaṅkamitvā buddhaguṇaṃ jānāpetabbaṃ,without wearying or oppressing that household, must approach that household to make known the virtues of the Buddha as a bee approaches a flower to gather pollen therefrom.
tādiso mama putto moggallāno”ti theraṃ pasaṃsitvā imaṃ gāthamāha –Such a bhikkhu is my son Moggallāna.” And in praise of the elder he pronounced the following verse:
49. “Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ; Paleti rasamādāya, evaṃ gāme munī care”ti.Just as a bee, without hurting the flower, its colour or scent, gathers its nectar and escapes, so should the sage roam in the village.{1.376} marks page 376 of volume 1 of the Pāli Text Society Pāli text. The local Pāli commentary continues with a detailed explanation of this verse, which is not translated in the original translation.
Tattha bhamaroti yā kāci madhukarajāti. Pupphanti pupphārāme caranto pupphañca vaṇṇañca gandhañca aheṭhayanto avināsento vicaratīti attho.
Paletīti evaṃ caritvā yāvadatthaṃ rasaṃ pivitvā aparampi madhukaraṇatthāya ādāya paleti,
so evaṃ vanagahanaṃ ajjhogāhetvā ekasmiṃ rukkhasusire taṃ rajamissakaṃ rasaṃ ṭhapetvā anupubbena madhurarasaṃ madhuṃ karoti,
na tassa pupphārāme vicaritapaccayā pupphaṃ vā vaṇṇagandhaṃ vāssa vigacchati, atha kho sabbaṃ pākatikameva hoti.
Evaṃ gāme munī careti evaṃ sekhāsekhabhedo anāgāriyamuni kulapaṭipāṭiyā gāme bhikkhaṃ gaṇhanto vicaratīti attho. Na hi tassa gāme caraṇapaccayā kulānaṃ saddhāhāni vā bhogahāni vā honti.
Saddhāpi bhogāpi pākatikāva honti.
Evaṃ caritvā ca pana nikkhamitvā sekhamuni tāva bahigāme udakaphāsukaṭṭhāne saṅghāṭiṃ paññāpetvā nisinno akkhabhañjanavaṇapaṭicchādanaputtamaṃsūpamādivasena paccavekkhanto piṇḍapātaṃ paribhuñjitvā tathārūpaṃ vanasaṇḍaṃ anupavisitvā ajjhattikakammaṭṭhānaṃ sammasanto cattāro magge,
cattāri ca sāmaññaphalāni hatthagatāneva karoti. Asekhamuni pana diṭṭhadhammasukhavihāramanuyuñjati. Ayamassa bhamarena saddhiṃ madhukaraṇasarikkhatā veditabbā.
Idha pana khīṇāsavova adhippeto.
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.At the end of the teaching many reached the fruition of Stream-entry and so on.
Satthā imaṃ dhammadesanaṃ vatvā uttaripi therassa guṇaṃ pakāsetuṃ “na, bhikkhave, idāneva moggallānena macchariyaseṭṭhi damito,When the Teacher had given this Dhamma teaching, he continued his discourse for the purpose of proclaiming the virtues of the elder, saying: “Bhikkhus, this is not the first time that rich man has been tamed by the Elder Moggallāna.The local Pāli commentary introduces the Illīsa Birth Story and quotes a verse. The full birth-story narrative printed in the original translation is not present in this commentary passage. The Pāli says the elder tamed the rich man in this life and a past life; the original translation said he converted him.
pubbepi naṃ dametvā kammaphalasambandhaṃ jānāpesi evā”ti vatvā imamatthaṃ pakāsento atītaṃ āharitvā –In a previous state of existence also he tamed him by teaching him the connection between a deed and the fruit thereof.” And to make the matter clearer he related the Illīsa Birth Story.
“Ubho khañjā ubho kuṇī, ubho visamacakkhukā; Ubhinnaṃ piḷakā jātā, nāhaṃ passāmi illisa”nti. (jā. 1.1.78) –Both are lame, both are crooked, both of them have eyes that are crossed, warts have arisen on both, I do not see which is Illīsa.This verse is quoted by the Pāli commentary from the Illīsa Jātaka (Jā 1.1.78). The original translation places it within its expanded birth-story excerpt.
Imaṃ illisajātakaṃ kathesīti.
Macchariyakosiyaseṭṭhivatthu pañcamaṃ.