Theravadan

From: Pali, Bhikkhu Ānandajoti

8. Visākhāvatthu4.8 The Story about Visākhā

Yathāpi puppharāsimhāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ upanissāya pubbārāme viharanto visākhaṃ upāsikaṃ ārabbha kathesi.“Just as from a heap of flowers,” this Dhamma teaching was given by the Teacher while he was in residence at the Eastern Monastery near Sāvatthī with reference to the female lay disciple Visākhā.

Sā kira aṅgaraṭṭhe bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino aggamahesiyā sumanadeviyā kucchismiṃ nibbatti.Visākhā, we are told, was born in the city of Bhaddiya in the kingdom of Aṅga. Her father was the rich man Dhanañjaya, son of the rich man Meṇḍaka, and her mother was Sumanā Devī,

Tassā sattavassikakāle satthā selabrāhmaṇādīnaṃ bodhaneyyabandhavānaṃ upanissayasampadaṃ disvā mahābhikkhusaṅghaparivāro cārikaṃ caramāno taṃ nagaraṃ pāpuṇi.his chief consort. When Visākhā was but seven years old, the Teacher, perceiving that the Brahmin Sela and other of his kinsmen in the faith possessed the necessary conditions, set out with a great company of bhikkhus and came to that city.

Tasmiñca samaye meṇḍako, gahapati, tasmiṃ nagare pañcannaṃ mahāpuññānaṃ jeṭṭhako hutvā seṭṭhiṭṭhānaṃ karoti.Now at this time the householder Meṇḍaka held the post of Rich Man in that city, being the chief of five persons of great merit.

Pañca mahāpuññā nāma meṇḍako seṭṭhi, candapadumā nāma tasseva jeṭṭhakabhariyā, tasseva jeṭṭhakaputto dhanañcayo nāma, tassa bhariyā sumanadevī nāma,The five persons of great merit were the rich man Meṇḍaka, Candapadumā his chief consort, his eldest son Dhanañjaya, his wife Sumanā Devī, and the rich man Meṇḍaka’s slave Puṇṇa.

meṇḍakaseṭṭhino dāso puṇṇo nāmāti. Na kevalañca meṇḍakaseṭṭhiyeva, bimbisārarañño pana vijite pañca amitabhogā nāma ahesuṃ – jotiko, jaṭilo, meṇḍako, puṇṇako, kākavaliyoti.Now the rich man Meṇḍaka possessed limitless wealth, but he was not the only possessor of limitless wealth. In the country over which King Bimbisāra ruled were five such persons: Jotiya, Jaṭila, Meṇḍaka, Puṇṇaka, and Kākavaliya.

Tesu ayaṃ meṇḍakaseṭṭhi dasabalassa attano nagaraṃ sampattabhāvaṃ ñatvā puttassa dhanañcayaseṭṭhino dhītaraṃ visākhaṃ dārikaṃ pakkosāpetvā āha – “amma, tuyhampi maṅgalaṃ,When the rich man Meṇḍaka learned that the One of Ten Strengths had come to his city, he sent for the maiden Visākhā, daughter of the rich man Dhanañjaya, and said to her: “Dear girl, this is a happy day for you and a happy day for me.

amhākampi maṅgalaṃ, tava parivārehi pañcahi dārikāsatehi saddhiṃ pañca rathasatāni āruyha pañcahi dāsisatehi parivutā dasabalassa paccuggamanaṃ karohī”ti.Summon the five hundred maidens who are your attendants, mount five hundred chariots, and accompanied by your five hundred maidens, go forth to meet the One of Ten Strengths.” – “Very well,” replied Visākhā, promising to do as he said.

Sā “sādhū”ti paṭissuṇitvā tathā akāsi. Kāraṇākāraṇesu pana kusalattā yāvatikā yānassa bhūmi,And this she did. Now because she well knew both what was reasonable and what was unreasonable, she proceeded in her carriage as far as there was room for a carriage to go;

yānena gantvā yānā paccorohitvā pattikāva satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi.and then, descending from her carriage, approached the Teacher on foot, worshipped him, and took her stand on one side. Pleased with her deportment,

Athassā cariyāvasena satthā dhammaṃ desesi. Sā desanāvasāne pañcahi dārikāsatehi saddhiṃ sotāpattiphale patiṭṭhahi.the Teacher taught the Dhamma to her, and at the end of his discourse both she and her five hundred maidens were established in Stream-entry.

Meṇḍakaseṭṭhipi kho satthāramupasaṅkamitvā dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya svātanāya nimantetvā punadivase attano nivesane paṇītena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā eteneva upāyena aḍḍhamāsaṃ mahādānamadāsi.The rich man Meṇḍaka also approached the Teacher, hearkened to the Dhamma, and was established in the fruition of Stream-entry. Thereupon the rich man Meṇḍaka invited the Teacher to be his guest on the morrow. Accordingly on the following day he entertained in his own house the Saṅgha of bhikkhus presided over by the Buddha,

Satthā bhaddiyanagare yathābhirantaṃ viharitvā pakkāmi.serving them with the choicest food, both hard and soft, and in like manner during the following fortnight provided them with abundant food. After the Teacher had remained in the city of Bhaddiya for as long as he liked, he departed.

Tena kho pana samayena bimbisāro ca pasenadi kosalo ca aññamaññaṃ bhaginipatikā honti. Athekadivasaṃ kosalarājā cintesi – “bimbisārassa vijite pañca amitabhogā mahāpuññā vasanti,Now at this time Bimbisāra and Pasenadi Kosala were connected by marriage, each having married a sister of the other. And one day the king of Kosala thought to himself: “In Bimbisāra’s country live five persons of limitless wealth,

mayhaṃ vijite ekopi tādiso natthi, yaṃnūnāhaṃ bimbisārassa santikaṃ gantvā ekaṃ mahāpuññaṃ yāceyya”nti.but in my country lives not a single one. Suppose I were to go to Bimbisāra and ask him to let me have one of his persons of great merit.” Accordingly he went to Bimbisāra,

So tattha gantvā raññā katapaṭisanthāro “kiṃ kāraṇā āgatosī”ti puṭṭho “‘tumhākaṃ vijite pañca amitabhogā mahāpuññā vasanti,who greeted him in a friendly manner and asked him: “For what purpose have you come?” – “I have come with this thought in mind: ‘In your country live five persons of limitless wealth and five persons of great merit.

tato ekaṃ gahetvā gamissāmī’ti āgatomhi, tesu me ekaṃ dethā”ti āha. “Mahākulāni amhehi cāletuṃ na sakkā”ti āha.I should like to take one of them back with me.’” – “These are notable families, and it is impossible for me to move them.” – “I will not go back without one.”

“Ahaṃ aladdhā na gamissāmī”ti āha. Rājā amaccehi saddhiṃ mantetvā “jotikādīnaṃ mahākulānaṃ cālanaṃ nāma mahāpathaviyā cālanasadisaṃ,The king took counsel with his ministers and replied: “To move notable families like that of Jotiya would be like moving the earth itself. But there is a rich man named Dhanañjaya,

meṇḍakamahāseṭṭhissa putto dhanañcayaseṭṭhi nāma atthi, tena saddhiṃ mantetvā paṭivacanaṃ te dassāmī”ti vatvā taṃ pakkosāpetvā, tāta,son of the rich man Meṇḍaka. I will take counsel with him and give you my answer later.” So King Bimbisāra caused the rich man Dhanañjaya to be summoned and said to him: “Dear friend,

kosalarājā “‘ekaṃ dhanaseṭṭhiṃ gahetvā gamissāmī’ti vadati, tvaṃ tena saddhiṃ gacchāhī”ti. “Tumhesu pahiṇantesu gamissāmi, devā”ti. “Tena hi parivacchaṃ katvā gaccha, tātā”ti.the king of Kosala has said to me: ‘I wish to take back with me a single rich man possessed of great wealth.’ You go back with him.” – “Your majesty, if you send me, I will go.” – “Very well, dear friend, make your preparations and go.”

So attano kattabbayuttakamakāsi. Rājāpissa mahantaṃ sakkāraṃ katvā, “imaṃ ādāya gacchathā”ti pasenadirājānaṃ uyyojesi.So the rich man Dhanañjaya made the necessary preparations, and the king bestowed high honor upon him and dismissed King Pasenadi,

So taṃ ādāya sabbattha ekarattivāsena gacchanto ekaṃ phāsukaṭṭhānaṃ patvā nivāsaṃ gaṇhi,saying: “Take him back with you.” So King Pasenadi took him with him and set out for Sāvatthī, spending a single night on the journey. As they journeyed along,

atha naṃ dhanañcayaseṭṭhi pucchi – “idaṃ kassa vijita”nti? “Mayhaṃ, seṭṭhī”ti. “Kīva dūro ito sāvatthī”ti?reaching a pleasant place, they pitched camp there for the night. The rich man Dhanañjaya asked the king: “Whose country is this?” – “This is my country,

“Sattayojanamatthake”ti. “Antonagaraṃ sambādhaṃ, amhākaṃ parijano mahanto, sace rocetha,rich man.” – “How far is it from here to Sāvatthī?” – “Seven leagues.” – “The interior of the city is crowded, and my retinue is a large one.

idheva vaseyyāma, devā”ti. Rājā “sādhū”ti sampaṭicchitvā tasmiṃ ṭhāne nagaraṃ māpetvā tassa datvā agamāsi.If, your majesty, you approve, we will take up our residence right here.” – “Very well,” replied the king, granting his request.

Tasmiṃ padese sayaṃ vasanaṭṭhānassa gahitattā nagarassa sāketantveva nāmaṃ ahosi.So the king created a city for him right there and gave it to him, and having so done, departed. Because this region was first occupied by himself (sayaṁ), it received the name Sāketa.

Sāvatthiyampi kho migāraseṭṭhino putto puṇṇavaḍḍhanakumāro nāma vayappatto ahosi.Now there lived at Sāvatthī a rich man named Migāra, and he had a son named Puṇṇavaddhana,

Atha naṃ mātāpitaro vadiṃsu – “tāta, tava ruccanaṭṭhāne ekaṃ dārikaṃ upadhārehī”ti. “‘Mayhaṃ evarūpāya bhariyāya kiccaṃ natthī’ti, putta,who had just reached manhood. His mother and father said to him: “Dear son, choose for yourself a wife in whatever quarter you please.” – “I have no use for anything of the sort.”

mā evaṃ kari, kulaṃ nāma aputtakaṃ na tiṭṭhatī”ti. So punappunaṃ vuccamāno “tena hi pañcakalyāṇasamannāgataṃ dārikaṃ labhamāno tumhākaṃ vacanaṃ karissāmī”ti āha.– “Son, do not act in this way. A family without children cannot endure.” After they had spoken to him several times, he said: “Very well. If I can find a maiden endowed with the five beauties,

“Kāni panetāni pañca kalyāṇāni nāma, tātā”ti. Kesakalyāṇaṃ, maṃsakalyāṇaṃ, aṭṭhikalyāṇaṃ, chavikalyāṇaṃ, vayakalyāṇanti.I will do as you say.” – “But what are these five beauties, dear son?” – “Beauty of hair, beauty of flesh, beauty of bone, beauty of skin, and beauty of youth.”

Mahāpuññāya hi itthiyā kesā morakalāpasadisā hutvā muñcitvā vissaṭṭhā nivāsanantaṃ paharitvā nivattitvā uddhaggā tiṭṭhanti,For in the case of a woman of great merit the hair is like a peacock’s tail, and when it is released and allowed to fall, it touches the hem of her skirt,

idaṃ kesakalyāṇaṃ nāma, dantāvaraṇaṃ bimbaphalasadisaṃ vaṇṇasampannaṃ samaṃ suphusitaṃ hoti, idaṃ maṃsakalyāṇaṃ nāma,and then the ends of the hair curl and turn upwards. This is beauty of hair. Her lips have a color like that of a bright red gourd and are even and soft to the touch.

dantā sukkā samā aviraḷā ussāpetvā ṭhapitavajirapanti viya samacchinnasaṅkhapanti viya ca sobhanti, idaṃ aṭṭhikalyāṇaṃ nāma,This is beauty of flesh. Her teeth are white and even and without interstices and shine like a row of diamonds set upright or like an evenly cut conch-shell.

kāḷiyā cuṇṇakādīhi avilitto eva chavivaṇṇo siniddho nīluppaladāmasadiso hoti, odātāya ca kaṇikārapupphadāmasadiso hoti, idaṃ chavikalyāṇaṃ nāma,This is beauty of bone. Her skin, without the use of sandal-wood or rouge or any other cosmetic, is as smooth as a garland of water-lilies and as white as a garland of kaṇikāra flowers. This is beauty of skin.

dasakkhattuṃ vijātāpi kho pana sakiṃ vijātā viya avigatayobbanāyeva hoti, idaṃ vayakalyāṇaṃ nāma hoti.Though she has brought forth ten times, her youth is just as fresh as though she had brought forth but once. This is beauty of youth.

Athassa mātāpitaro aṭṭhuttarasatabrāhmaṇe nimantetvā bhojetvā “pañcakalyāṇasamannāgatā itthiyo nāma hontī”ti pucchiṃsu. “Āma, hontī”ti.So Puṇṇavaddhana’s mother and father invited 108 Brahmins to their house, entertained them at dinner, and then asked them: “Are there any women who are endowed with the five beauties?”

“Tena hi evarūpaṃ dārikaṃ pariyesituṃ aṭṭha janā gacchantū”ti bahuṃ dhanaṃ datvā “āgatakāle vo kattabbaṃ jānissāma, gacchatha,– “Indeed there are.” – “Well then, let eight of you go in search of such a maiden,” said they, giving the Brahmins much money. “And when you return, we will do for you what is right.

evarūpaṃ dārikaṃ pariyesatha, diṭṭhakāle ca imaṃ pilandhanaṃ dadeyyāthā”ti satasahassagghanikaṃ suvaṇṇamālaṃ datvā uyyojesuṃ.Go seek out such a maiden, and when you find her, deck her with this garland.” So saying, they gave the Brahmins a golden garland worth 100,000 coins and dismissed them.

Te mahantamahantāni nagarāni gantvā pariyesamānā pañcakalyāṇasamannāgataṃ dārikaṃ adisvā nivattitvā āgacchantā vivaṭanakkhattadivase sāketaṃ anuppattā – “ajja amhākaṃ kammaṃ nipphajjissatī”ti cintayiṃsu.The Brahmins went to all the great cities and searched diligently, but finding no maiden endowed with the five beauties, turned back. Returning to Sāketa, they reached the city on a festival day and thought to themselves: “Today our labors will reach a successful termination.”

Tasmiṃ pana nagare anusaṃvaccharaṃ vivaṭanakkhattaṃ nāma hoti. Tadā bahi anikkhamanakulānipi parivārena saddhiṃ gehā nikkhamitvā appaṭicchannena sarīrena padasāva nadītīraṃ gacchanti.Now in this city there is a festival celebrated every year called Open Festival day, and on this day families which do not ordinarily go out come forth from their houses with their attendants and, with their persons unclothed,

Tasmiṃ divase khattiyamahāsālādīnaṃ puttāpi “attano samānajātikaṃ manāpaṃ kuladārikaṃ disvā mālāguḷena parikkhipissāmā”ti taṃ taṃ maggaṃ nissāya tiṭṭhanti.go on foot to the bank of the river. Moreover, on this day sons of men of wealth and position of the noble caste stand along the road, and when they see a beautiful maiden of equal birth with themselves, throw a wreath of flowers over her head.

Tepi kho brāhmaṇā nadītīre ekaṃ sālaṃ pavisitvā aṭṭhaṃsu. “Tasmiṃ khaṇe visākhā pannarasasoḷasavassuddesikā hutvā sabbābharaṇapaṭimaṇḍitā pañcahi kumārikāsatehi parivutā nadiṃ gantvā nhāyissāmī”ti taṃ padesaṃ pattā,The Brahmins also went to the bank of the river, entered a certain hall, and waited. At that moment Visākhā, who was now about fifteen or sixteen years of age, adorned with all her adornments, accompanied by five hundred young women, came to the bank of the river,

atha kho megho uṭṭhahitvā pāvassi. Pañcasatā kumārikāyo vegena gantvā sālaṃ pavisiṃsu.intending to bathe therein. Suddenly a storm came up and it began to rain. Thereupon the five hundred maidens ran as fast as they could and entered the hall.

Brāhmaṇā olokentā tāsu ekampi pañcakalyāṇasamannāgataṃ na passiṃsu. Atha visākhā pakatigamaneneva sālaṃ pāvisi, vatthābharaṇāni temiṃsu.But in spite of the rain Visākhā proceeded at her usual gait. When she entered the hall, her garments and jewels were wet.

Brāhmaṇā tassā cattāri kalyāṇāni disvā dante passitukāmā “alasajātikā amhākaṃ dhītā, etissā sāmiko kañjikamattampi na labhissati maññe”ti aññamaññaṃ kathayiṃsu.The Brahmins perceived that she possessed four of the beauties. Desiring to see her teeth, they began saying to each other: “Our daughter has a slothful nature. Her husband will not get so much as sour rice-gruel to eat, or we are sorely mistaken!”

Atha ne visākhā āha – “kaṃ vadetha tumhe”ti? “Taṃ kathema, ammā”ti.Then said Visākhā to the Brahmins: “What are you saying?” – “We were speaking of you, dear girl.”

Madhuro hi tassā saddo kaṃsatāḷasaro viya niccharati. Atha ne puna madhurasaddena “kiṃ kāraṇā bhaṇathā”ti pucchi.They say that her voice was soft and resonant like the tones of a bell. Then, with her soft, resonant voice, she asked them again: “What was the subject of your conversation?”

“Tava parivāritthiyo vatthālaṅkāre atemetvā vegena sālaṃ paviṭṭhā,“We were saying that while the young women who are your attendants ran as fast as they could and entered the hall without wetting their garments and their jewels, you did not quicken your pace at all,

tuyhaṃ ettakaṃ ṭhānaṃ vegena āgamanamattampi natthi, vatthābharaṇāni temetvā āgatāsi. Tasmā kathema, ammā”ti.although it was but a short distance you had to go, and you entered the hall with your garments and jewels wet.” – “Dear friends, do not speak thus. I am stronger than they are. Moreover, I had good reason for not quickening my pace.” – “What was the reason, dear girl?”

“Tātā, evaṃ mā vadetha, ahaṃ etāhi balavatarā, kāraṇaṃ pana sallakkhetvā javena nāgatāmhī”ti. “Kiṃ, ammā”ti?“Dear friends, there are four persons who do not appear to advantage while running; and there is another reason besides.”

“Tātā, cattāro janā javamānā na sobhanti, aparampi kāraṇaṃ atthī”ti. “Katame cattāro janā javamānā na sobhanti, ammā”ti? Tātā,– “Dear girl, which are the four persons that do not appear to advantage while running?” – “Dear friends, an anointed king does not appear to advantage if,

abhisittarājā tāva sabbābharaṇapaṭimaṇḍito kacchaṃ bandhitvā rājaṅgaṇe javamāno na sobhati, “kiṃ ayaṃ rājā gahapatiko viya dhāvatī”ti aññadatthu garahaṃ labhati, saṇikaṃ gacchantova sobhati.adorned with all his jewels, he girds up his loins and runs in the palace-court. By so doing he will certainly incur unfavorable criticism, and people will say of him: ‘Why is this great king running about like a common householder?’

Rañño maṅgalahatthīpi alaṅkato javamāno na sobhati, vāraṇalīḷāya gacchantova sobhati.Likewise the king’s state elephant, when fully caparisoned, does not appear to advantage while running; but when he moves with the natural grace of an elephant, he does appear to advantage.

Pabbajito javamāno na sobhati, “kiṃ ayaṃ samaṇo gihī viya dhāvatī”ti kevalaṃ garahameva labhati, samitagamanena pana sobhati.One gone forth does not appear to advantage while running. By so doing he will incur only unfavorable criticism, and people will say of him: ‘Why does this ascetic run about like a common householder?’ But if he walks at a tranquil gait, he does appear to advantage.

Itthī javamānā na sobhati, “kiṃ esā itthī puriso viya dhāvatī”ti garahitabbāva hoti, “ime cattāro janā javamānā na sobhanti, tātā”ti. “Katamaṃ pana aparaṃ kāraṇaṃ, ammā”ti?A woman does not appear to advantage while running. She will incur only unfavorable criticism, and justly so. People will say of her: ‘Why is this woman running about like a man?’ These are the four persons that do not appear to advantage while running.”

“Tātā, mātāpitaro nāma dhītaraṃ aṅgapaccaṅgāni saṇṭhāpetvā posenti. Mayañhi vikkiṇeyyabhaṇḍaṃ nāma, amhe parakulapesanatthāya posenti.“But what was the other reason, dear girl?” – “Dear friends, mothers and fathers bring up a daughter seeking to preserve intact the greater and lesser members of her body. For we are goods for sale,

Sace javamānānaṃ nivatthadussakaṇṇe vā akkamitvā bhūmiyaṃ vā pakkhalitvā patitakāle hattho vā pādo vā bhijjeyya,and they bring us up with the intention of marrying us off into some other family. The result is that were we, while running, to trip over the hem of our skirt or on the ground,

kulasseva bhāro bhaveyya, pasādhanabhaṇḍaṃ pana me temetvā sussissati. Imaṃ kāraṇaṃ sallakkhetvā na dhāvitāmhi, tātā”ti.and fall and break either a hand or a foot, we should be a burden on our family. But if the clothes we wear get wet, they will dry. Bearing this consideration in mind, dear friends, I did not run.”

Brāhmaṇā tassā kathanakāle dantasampattiṃ disvā “evarūpā no dantasampatti diṭṭhapubbā”ti tassā sādhukāraṃ datvā,While Visākhā was talking, the Brahmins observed the beauty of her teeth. “Such beautiful teeth as hers we have never seen,” said they. And applauding her, they said: “Dear girl,

“amma, tuyhamevesā anucchavikā”ti vatvā taṃ suvaṇṇamālaṃ pilandhayiṃsu. Atha ne pucchi – “kataranagarato āgatāttha, tātā”ti?only you are worthy to receive this.” So saying, they threw the golden garland over her head. Then she asked them: “Dear friends, from what city do you come?” – “From Sāvatthī, dear girl.”

“Sāvatthito, ammā”ti. “Seṭṭhikulaṃ kataraṃ nāmā”ti? “Migāraseṭṭhi nāma, ammā”ti. “Ayyaputto ko nāmā”ti? “Puṇṇavaḍḍhanakumāro nāma, ammā”ti.– “What is the name of the rich man whose household you represent?” – “The rich man’s name is Migāra, dear girl.” – “What is the name of his noble son?” – “Puṇṇavaddhana Kumāra, dear girl.” – “The family is of equal birth with our own,” thought Visākhā.

Sā “samānajātikaṃ no kula”nti adhivāsetvā pitu sāsanaṃ pahiṇi “amhākaṃ rathaṃ pesetū”ti. Kiñcāpi hi sā āgamanakāle padasā āgatā,So she accepted the proposal and immediately sent the following message to her father: “Let him send us a chariot.” For although when she came there she came on foot,

suvaṇṇamālāya pana pilandhanakālato paṭṭhāya tathā gantuṃ na labhati, issaradārikā rathādīhi gacchanti,yet from the moment when the garland was thrown over her head, it was no longer proper for her to go on foot. Daughters of noblemen travel in chariots and the like,

itarā pakatiyānakaṃ vā abhiruhanti, chattaṃ vā tālapaṇṇaṃ vā upari karonti, tasmimpi asati nivatthasāṭakassa dasantaṃ ukkhipitvā aṃse khipantā gacchanti eva. Tassā pana pitā pañca rathasatāni pesesi.while others enter an ordinary carriage or raise a parasol or a palmyra-leaf over their heads; and if this is not to be had, take the skirt of their undergarment and throw it over their shoulder.

Sā saparivārā rathaṃ āruyha gatā. Brāhmaṇāpi ekatova agamaṃsu. Atha ne seṭṭhi pucchi – “kuto āgatātthā”ti?Now her father sent her five hundred chariots, and entering her chariot, she departed with her retinue, the Brahmins accompanying her.

“Sāvatthito mahāseṭṭhī”ti. “Seṭṭhi kataro nāmā”ti? “Migāraseṭṭhi nāmā”ti. “Putto ko nāmā”ti?The rich man asked the Brahmins: “Whence have you come?” – “From Sāvatthī, rich man.” – “What is the name of the rich man?” – “The rich man’s name is Migāra.”

“Puṇṇavaḍḍhanakumāro nāma mahāseṭṭhī”ti. “Dhanaṃ kittaka”nti? “Cattālīsakoṭiyo mahāseṭṭhī”ti. “Dhanaṃ tāva amhākaṃ dhanaṃ upādāya kākaṇikamattaṃ,– “What is the name of his son?” – “Puṇṇavaddhana Kumāra.” – “How great is his wealth?” – “400 million, rich man.” – “As for his wealth, it is but a farthing compared with ours; but from the time when one obtains a protector for his daughter,

dārikāya pana ārakkhamattāya laddhakālato paṭṭhāya kiṃ aññena kāraṇenā”ti adhivāsesi. So tesaṃ sakkāraṃ katvā ekāhadvīhaṃ vasāpetvā uyyojesi.why should anything else be considered?” So saying, the rich man gave his consent. And when he had entertained them in his house for two days, bestowing all manner of attentions upon them, he dismissed them.

Te sāvatthiṃ gantvā migāraseṭṭhissa “laddhā no dārikā”ti ārocayiṃsu. “Kassa dhītā”ti? “Dhanañcayaseṭṭhino”ti.The Brahmins returned to Sāvatthī and reported to the rich man Migāra: “We have found a maiden.” – “Whose daughter is she?” – “The daughter of the rich man Dhanañjaya.”

So “mahākulassa me dārikā laddhā, khippameva naṃ ānetuṃ vaṭṭatī”ti tattha gamanatthaṃ rañño ārocesi.The rich man Migāra thought to himself: “I have obtained the daughter of a notable family, and it is necessary for me to bring her here with all speed.”

Rājā “‘mahākulaṃ etaṃ mayā bimbisārassa santikā ānetvā sākete nivesitaṃ, tassa sammānaṃ kātuṃ vaṭṭatī’ti ahampi āgamissāmī”ti āha,So he informed the king of his intention to go there. The king thought to himself: “That is the distinguished family I took from King Bimbisāra and settled at Sāketa. I ought to show him every attention.”

so “sādhu, devā”ti vatvā dhanañcayaseṭṭhino sāsanaṃ pesesi –So he said: “I will go too.” – “Very well, your majesty,” replied the rich man Migāra.

“mayi āgacchante rājāpi āgamissati,So the rich man Migāra sent the following message to the rich man Dhanañjaya: “When I come, the king will accompany me,

mahantaṃ rājabalaṃ ettakassa janassa kattabbayuttakaṃ kātuṃ sakkhissasi, na sakkhissasī”ti?and the king’s force is a large one. Shall you be able or shall you not be able to care for so large a company?” the rich man Dhanañjaya sent back the following reply: “If ten kings are coming, let them come!”

Itaropi “sacepi dasa rājāno āgacchanti, āgacchantū”ti paṭisāsanaṃ pesesi. Migāraseṭṭhi tāva mahante nagare gehagopakamattaṃ ṭhapetvā sesajanaṃ ādāya gantvā aḍḍhayojanamatte ṭhāne ṭhatvā “āgatāmhā”ti sāsanaṃ pahiṇi.Accordingly the rich man Migāra took with him from that great city all of the inhabitants except so many as were required to guard the houses, and halting half a league from Sāketa, sent the following message to the rich man Dhanañjaya: “We have arrived.”

Dhanañcayaseṭṭhi bahupaṇṇākāraṃ pesetvā dhītarā saddhiṃ mantesi, “amma,Thereupon the rich man Dhanañjaya sent a handsome present to the rich man Migāra and took counsel with his daughter, saying: “Dear daughter,

sasuro kira te kosalaraññā saddhiṃ āgato, tassa kataraṃ gehaṃ paṭijaggitabbaṃ, rañño kataraṃ, uparājādīnaṃ katarānī”ti?I am informed that your father-in-law has arrived, and with him the king of Kosala. Which house shall be made ready for him, and which for the king, and which houses for the viceroys?”

Paṇḍitā seṭṭhidhītā vajiraggatikhiṇañāṇā kappasatasahassaṃ patthitapatthanā abhinīhārasampannā “sasurassa me asukagehaṃ paṭijaggatha,The rich man’s daughter possessed wisdom, and her intelligence was as keen as the edge of a diamond, as the result of the resolution she had formed and the aspiration she had cherished during 100,000 aeons of time. So she made the necessary arrangements,

rañño asukagehaṃ, uparājādīnaṃ asukānī”ti saṃvidahitvā dāsakammakare pakkosāpetvā “ettakā rañño kattabbakiccaṃ karotha,saying: “Make ready such and such a house for my father-in-law, such and such for the king, and such and such for the viceroys.” And causing the slaves and the servants to be summoned, she apportioned to them their several duties,

ettakā uparājādīnaṃ, hatthiassādayopi tumheyeva paṭijaggatha, assabandhādayopi āgantvā maṅgalachaṇaṃ anubhavissantī”ti saṃvidahi. “Kiṃ kāraṇā”?saying: “So many of you are to wait upon the king and so many upon the viceroys; and so many of you as are grooms and the like are to care for the elephants and horses and other animals, so that when our guests arrive, they may enjoy this festive occasion to the full.”

“‘Mayaṃ visākhāya maṅgalaṭṭhānaṃ gantvā na kiñci labhimha, assarakkhaṇādīni karontā sukhaṃ na vicarimhā’ti keci vattuṃ mā labhiṃsū”ti.Why did she take it upon herself to do this? So that none might say: “We came to take part in the festivities of Visākhā’s marriage, but obtained no enjoyment; instead, we spent our time looking after our horses and the like.”

Taṃ divasameva visākhāya pitā pañcasate suvaṇṇakāre pakkosāpetvā “dhītu me mahālatāpasādhanaṃ nāma karothā”ti rattasuvaṇṇassa nikkhasahassaṃ,On that very day also Visākhā’s father caused five hundred goldsmiths to be summoned and said to them: “Make for my daughter a great-creeper ornament.” So saying,

tadanurūpāni ca rajatamaṇimuttāpavāḷavajirādīni dāpesi.he gave them a thousand pieces of ruddy gold and a sufficient supply of silver, rubies, pearls, coral, and diamonds to go with it.

Rājā katipāhaṃ vasitvāva dhanañcayaseṭṭhissa sāsanaṃ pahiṇi “na sakkā seṭṭhinā amhākaṃ ciraṃ posanaṃ nāma kātuṃ, dāni dārikāya gamanakālaṃ jānātū”ti.After the king had remained a few days, he sent the following message to the rich man Dhanañjaya: “The rich man must not think of providing maintenance and support for us for long.

Sopi rañño sāsanaṃ pesesi – “idāni vassakālo āgato, na sakkā catumāsaṃ vicarituṃ, tumhākaṃ balakāyassa yaṃ yaṃ laddhuṃ vaṭṭati, sabbaṃ taṃ mama bhāro, mayā pesitakāle devo gamissatī”ti.Let him inform us when the maiden is to depart.” The rich man sent back the following message to the king: “The season of the rains has now arrived; therefore it will be impossible for you to move for four months. Whatever your army requires,

Tato paṭṭhāya sāketanagaraṃ niccanakkhattaṃ viya ahosi. Rājānaṃ ādiṃ katvā sabbesaṃ mālāgandhavatthādīni paṭiyattāneva honti.all this it shall be my duty to provide. The king will depart when I send him.” From that time on it was like one long holiday in the city of Sāketa. From the king to the humblest person,

Tato te janā cintayiṃsu – “seṭṭhi amhākameva sakkāraṃ karotī”ti, evaṃ tayo māsā atikkantā, pasādhanaṃ pana tāva na niṭṭhāti. Kammantādhiṭṭhāyakā āgantvā seṭṭhino ārocesuṃ –all were adorned with garlands and perfumes and rich apparel, and each thought to himself: “The king is bestowing his attentions on me alone.” In this manner three months passed, but the ornament was not yet finished.

“aññaṃ asantaṃ nāma natthi, balakāyassa pana bhattapacanadārūni nappahontī”ti. “Gacchatha, tātā,The superintendents of the work came and reported to the rich man: “Nothing is lacking except that there is not sufficient wood to cook food for the army.”

imasmiṃ nagare parijiṇṇā hatthisālādayo ceva parijiṇṇakāni ca gehāni gahetvā pacathā”ti. Evaṃ pacantānampi aḍḍhamāso atikkanto.– “Friends, go tear down all the ruined elephant-stables and all the dilapidated houses in this city and use them for firewood.” They cooked food with firewood thus obtained for a fortnight,

Tato punapi “dārūni natthī”ti ārocayiṃsu. “Imasmiṃ kāle na sakkā dārūni laddhuṃ, dussakoṭṭhāgārāni vivaritvā thūlasāṭakehi vaṭṭiyo katvā telacāṭīsu temetvā bhattaṃ pacathā”ti.and then came back and reported: “There is no more wood.” – “At this time of year it is impossible to procure firewood; therefore open the storehouses where the cloths are kept, take coarse cloths,

Te aḍḍhamāsaṃ tathā akaṃsu. Evaṃ cattāro māsā atikkantā, pasādhanampi niṭṭhitaṃ.make wicks of them, soak them in vessels of oil, and thus cook the food.” And this they did for another fortnight.

Tasmiṃ pasādhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa bāvīsati nāḷiyo,Thus four months passed, and the ornament was completed. In the making of this ornament, four measures of diamonds were used, eleven measures of pearls,

maṇīnaṃ tettiṃsa nāḷiyo. Iti etehi ca aññehi ca ratanehi niṭṭhānaṃ agamāsi.twenty-two measures of coral, thirty-three measures of rubies; with these and other of the seven kinds of jewels the ornament was completed.

Asuttamayaṃ pasādhanaṃ rajatena suttakiccaṃ kariṃsu. Taṃ sīse paṭimukkaṃ pādapiṭṭhiṃ gacchati.Ordinary threads were not used in the making of this ornament; the thread work was entirely of silver. It was fastened to the head and extended to the feet.

Tasmiṃ tasmiṃ ṭhāne muddikā yojetvā katā suvaṇṇamayā gaṇṭhikā honti, rajatamayā pāsakā, matthakamajjhe ekā muddikā,In various places seals of gold and dies of silver were attached to hold it in position. There was one seal on the crown of the head,

dvīsu kaṇṇapiṭṭhīsu dve, galavāṭake ekā, dvīsu jattūsu dve, dvīsu kapparesu dve, dvīsu kaṭipassesu dveti.one on the top of each ear, one at the throat, one on each knee, one at each elbow, one at the waist, and one at the small of the back.

Tasmiṃ kho pana pasādhane ekaṃ moraṃ kariṃsu, tassa dakkhiṇapakkhe rattasuvaṇṇamayāni pañca pattasatāni ahesuṃ,In the fabric of this ornament the goldsmiths wrought a peacock; in its right wing were five hundred feathers of ruddy gold, and in its left wing five hundred.

vāmapakkhe pañca pattasatāni, tuṇḍaṃ pavāḷamayaṃ, akkhīni maṇimayāni, tathā gīvā ca piñchāni ca, pattanāḷiyo rajatamayā, tathā jaṅghāyo.Its beak was of coral, its eyes were of gems, and likewise its neck and its tail-feathers; the midribs of the feathers were of precious stones and likewise its legs. When it was placed on the crown of Visākhā’s head,

So visākhāya matthakamajjhe pabbatakūṭe ṭhatvā naccanamayūro viya khāyati. Pattanāḷisahassassa saddo dibbasaṅgītaṃ viya pañcaṅgikatūriyaghoso viya ca pavattati.it appeared like a peacock standing on the peak of a mountain and dancing; and the sound of the midribs of the thousand feathers was like the music of the celestial choir or of the five kinds of instruments.

Santikaṃ upagatāyeva tassā amorabhāvaṃ jānanti. Pasādhanaṃ navakoṭiagghanakaṃ ahosi, satasahassaṃ hatthakammamūlaṃ dīyittha.Only by going very close could people tell that it was not a real peacock. The materials used in the making of this ornament cost 90 million, and 100,000 coins were paid for the workmanship.

“Kissa pana nissandena tāyetaṃ pasādhanaṃ laddha”nti?Through what deed in a previous state of existence did Visākhā receive this ornament?

Sā kira kassapasammāsambuddhakāle vīsatiyā bhikkhusahassānaṃ cīvarasāṭakaṃ datvā suttampi sūciyopi rajanampi attano santakameva adāsi.We are told that in the dispensation of the Buddha Kassapa she presented twenty thousand bhikkhus with bowls and robes, and that she likewise gave them thread and needles and dyeing materials,

Tassa cīvaradānassa nissandena imaṃ mahālatāpasādhanaṃ labhi. Itthīnañhi cīvaradānaṃ mahālatāpasādhanabhaṇḍena matthakaṃ pappoti, purisānaṃ iddhimayapattacīvarenāti.all of which were her property. It was through this gift of robes that she received this ornament. The gift of robes by women culminates in the great-creeper ornament, the gift of robes by men culminates in the reception of bowls and robes supernaturally created.

Evaṃ mahāseṭṭhi catūhi māsehi dhītu parivacchaṃ katvā tassā deyyadhammaṃ dadamāno kahāpaṇapūrāni pañca sakaṭasatāni adāsi,When in the course of four months the rich man had thus prepared a set of bridal gifts for his daughter, he began giving her her dowry. He gave her five hundred carts filled with money,

suvaṇṇabhājanapūrāni pañca, rajatabhājanapūrāni pañca, tambabhājanapūrāni pañca, pattuṇṇavatthakoseyyavatthapūrāni pañca,five hundred carts filled with vessels of gold, five hundred filled with vessels of silver, five hundred filled with copper vessels, five hundred carts filled with garments made of various kinds of silk,

sappipūrāni pañca, telapūrāni pañca, sālitaṇḍulapūrāni pañca, naṅgalaphālādiupakaraṇapūrāni pañcasakaṭasatāni adāsi.five hundred carts filled with ghee, five hundred filled with rice husked and winnowed, and five hundred carts filled with plows, plowshares, and other farm implements.

Evaṃ kirassa ahosi – “mama dhītu gataṭṭhāne ‘asukena nāma me attho’ti mā parassa gehadvāraṃ pahiṇī”ti. Tasmā sabbūpakaraṇāni dāpesi.This, we are told, was the thought that occurred to him: “In the place to which my daughter is going, she must never be obliged to send to her neighbor and say: ‘I have need of this or that.’”

Ekekasmiṃ rathe sabbālaṅkārapaṭimaṇḍitā tisso tisso vaṇṇadāsiyo ṭhapetvā pañca rathasatāni adāsi.For this reason, therefore, he provided her with all these implements. Then he provided her with slave-maidens richly dressed and adorned to wait upon her person,

“Etaṃ nhāpentiyo bhojentiyo alaṅkarontiyo vicarathā”ti diyaḍḍhasahassaparicārikāyo adāsi. Athassa etadahosi –bringing up five hundred carts and placing three slave-maidens in each cart and saying to them: “You are to bathe her and feed her and dress her.” Thus he gave her fifteen hundred slave-maidens to wait upon her person.

“mama dhītu gāvo dassāmī”ti. So purise āṇāpesi – “gacchatha bhaṇe cūḷavajassa dvāraṃ vivaritvā tīsu gāvutesu tisso bheriyo gahetvā tiṭṭhatha,Then the following thought occurred to him: “I will give my daughter cattle.” So he gave the following order to his men: “My men, go to the small cattle-pen and open the gate. When you have so done,

puthulato usabhamatte ṭhāne ubhosu passesu tiṭṭhatha. Gāvīnaṃ tato paraṃ gantuṃ mā adattha. Evaṃ ṭhitakāle bherisaññaṃ kareyyāthā”ti.post yourselves on both sides of a lane three-quarters of a league in length and eight rods across, with a drum at every quarter-league, and do not allow the cattle to pass beyond these limits. When you have taken up your positions, sound your drums.”

Te tathā akaṃsu. Te gāvīnaṃ vajato nikkhamitvā gāvutaṃ gatakāle bherisaññaṃ akaṃsu, puna aḍḍhayojanaṃ gatakāle akaṃsu.His men did as they were commanded. Leaving the cattle-pen, they proceeded a quarter of a league and sounded the drum; then proceeding to the half-league point, they sounded the drum;

Punapi tigāvutaṃ gatakāle bherisaññaṃ akaṃsu, puthulato gamanañca nivāresuṃ.then proceeding to the three-quarter-league point, they sounded the drum; and they guarded the means of exit along the sides.

Evaṃ dīghato tigāvute, puthulato usabhamatte ṭhāne gāviyo aññamaññaṃ nighaṃsantiyo aṭṭhaṃsu.When they had so done, cattle filled an enclosure three-quarters of a league in length and eight rods across and stood rubbing shoulder with shoulder.

Mahāseṭṭhi “mama dhītu ettakā gāvo alaṃ, dvāraṃ pidahathā”ti vajadvāraṃ pidahāpesi.Then the rich man ordered the gate of the cattle-pen to be closed, saying: “These cattle are enough for my daughter.

Dvārasmiṃ pidahite visākhāya puññabalena balavagāvo ca dhenuyo ca uppatitvā uppatitvā nikkhamiṃsu.Close the gate.” But even after the gate had been closed, by the fruit of Visākhā’s merit, the powerful bulls and milch-cows leaped over the gate and got out.

Manussānaṃ vārentānaṃ vārentānameva saṭṭhisahassā balavagāvo ca saṭṭhisahassā dhenuyo ca nikkhantā, tattakā balavavacchā tāsaṃ dhenūnaṃ usabhā uppatitvā anubandhā ahesuṃ.Indeed, in spite of all that the men could do to prevent them, sixty thousand powerful bulls and sixty thousand milch-cows escaped, powerful bull-calves following the milch-cows out of the enclosure.

“Kissa pana nissandena evaṃ gāvo gatā”ti? Nivārentānaṃ nivārentānaṃ dinnadānassa.Through what deed in a previous state of existence did the cattle thus come forth? We are told that, in the dispensation of the Buddha Kassapa,

Sā kira kassapasammāsambuddhakāle kikissa rañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā vīsatiyā bhikkhusahassānaṃ pañcagorasadānaṃ dadamānā therānañca daharānañca sāmaṇerānañca pattaṃ pidahitvā,Visākhā was reborn as Saṅghadāsī, the youngest of seven daughters of King Kiki. One day, as she was giving the five products of the cow to a company of twenty thousand bhikkhus, the young bhikkhus and novices covered their bowls with their hands and said: “Enough! enough!”

“alaṃ, ala”nti nivārentānampi “idaṃ madhuraṃ, idaṃ manāpa”nti adāsi. Evaṃ tassa nissandena vāriyamānāpi gāvo nikkhamiṃsu.But in spite of their efforts to prevent her, she continued to give, saying: “This is pleasant to the taste, this will rejoice the heart.” As the result of this deed, we are told, the cattle escaped in spite of all that the men could do to prevent them.

Seṭṭhinā ettakassa dhanassa dinnakāle seṭṭhibhariyā āha – “tumhehi mayhaṃ dhītu sabbaṃ saṃvidahitaṃ, veyyāvaccakarā pana dāsadāsiyo na saṃvidahitā,After the rich man had given all this wealth to his daughter, his wife said to him: “You have provided all else for your daughter, but you have not provided men-servants and women-servants to do her bidding. Why is this?”

kiṃ kāraṇā”ti? “Mama dhītari sasinehanissinehānaṃ jānanatthaṃ. Ahañhi tāya saddhiṃ āgacchamānake gīvāya gahetvā na pahiṇāmi,– “Because I wish to find out which of them have sincere affection for my daughter and which of them have not. It is not my intention to seize by the neck and send with her those who do not wish to go with her.

yānaṃ āruyha gamanakāleyeva etāya saddhiṃ gantukāmā gacchantu, mā agantukāmāti vakkhāmī”ti āha.But when she has entered her carriage and is ready to start, then I will say: ‘Let those who wish to go with her go; let those who do not wish to go with her remain behind.’”

Atha “sve mama dhītā gamissatī”ti gabbhe nisinno dhītaraṃ samīpe nisīdāpetvā,“On the morrow my daughter will depart,” thought the rich man as he sat in his inner room. So he summoned his daughter, seated her beside him,

“amma, patikule vasantiyā nāma imañca imañca ācāraṃ rakkhituṃ vaṭṭatī”ti ovādamadāsi.and said to her: “Dear daughter, there are certain modes of conduct which you must observe so long as you live with your husband’s family.” And so saying, he gave her certain admonitions.

Ayampi migāraseṭṭhi anantaragabbhe nisinno dhanañcayaseṭṭhino ovādaṃ assosi. Sopi seṭṭhi dhītaraṃ evaṃ ovadi –Now the rich man Migāra happened to be sitting in the next room and heard all the admonitions which the rich man Dhanañjaya gave to his daughter. These were the admonitions which the rich man Dhanañjaya gave to his daughter:

“Amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo, bahiaggi anto na pavesetabbo, dadantasseva dātabbaṃ, adadantassa na dātabbaṃ,“Dear daughter, so long as you live in the house of your father-in-law, the indoor fire is not to be carried outside; the outdoor fire is not to be carried inside;

dadantassāpi adadantassāpi dātabbaṃ, sukhaṃ nisīditabbaṃ, sukhaṃ bhuñjitabbaṃ, sukhaṃ nipajjitabbaṃ, aggi paricaritabbo, antodevatā namassitabbā”ti.give only to him that gives; give not to him that gives not; give both to him that gives and to him that gives not; sit happily; eat happily; sleep happily; tend the fire; honor the household divinities.”

Imaṃ dasavidhaṃ ovādaṃ datvā punadivase sabbā seniyo sannipātetvā rājasenāya majjhe aṭṭha kuṭumbike pāṭibhoge gahetvā,These ten admonitions did the rich man Dhanañjaya give to his daughter. On the following day he assembled all the guilds of artisans and standing in the midst of the king’s army, appointed eight householders to be sponsors for his daughter,

“sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo”ti vatvāsaying to them: “If, in the place to which my daughter is going, any fault is charged against my daughter, you are to sort it out.”

navakoṭiagghanakena mahālatāpasādhanena dhītaraṃ pasādhetvā nhānacuṇṇamūlakaṃ catupaṇṇāsakoṭidhanaṃ datvā yānaṃ āropetvā sāketassa sāmantā attano santakesu anurādhapuramattesu cuddasasu bhattagāmesu bheriṃ carāpesi – “mama dhītarā saddhiṃ gantukāmā gacchantū”ti.Then he caused his daughter to put on her great-creeper ornament which cost 90 million of treasure, and giving her 540 million of treasure to buy aromatic powders for the bath, he assisted her to enter her carriage. And escorting her through the fourteen villages round about Sāketa which paid tribute to him as far as Anurādhapura, he caused the following proclamation to be made: “Let those who wish to go with my daughter go.”

Te saddaṃ sutvāva – “amhākaṃ ayyāya gamanakāle kiṃ amhākaṃ idhā”ti cuddasa gāmakā kiñci asesetvā nikkhamiṃsu?So soon as the inhabitants of the fourteen villages heard this proclamation, they exclaimed: “Why should we remain here when our noble mistress is departing?” And they, departed from those villages,

Dhanañcayaseṭṭhipi rañño ca migāraseṭṭhino ca sakkāraṃ katvā thokaṃ anugantvā tehi saddhiṃ dhītaraṃ uyyojesi.leaving nothing behind them. The rich man Dhanañjaya paid his respects to the king and the rich man Migāra, accompanied them a little way on their journey, and then bidding farewell to his daughter, placed her in their charge.

Migāraseṭṭhipi sabbapacchato yānake nisīditvā gacchanto balakāyaṃ disvā, “ke nāmete”ti pucchi.When the rich man Migāra, seated in the last carriage in the procession, saw the army of people following, he asked: “Who are these people?”

“Suṇisāya vo veyyāvaccakarā dāsidāsā”ti. “Ettake ko posessa”ti? “Pothetvā te palāpetha, apalāyante ito daṇḍaṃ karothā”ti. Visākhā pana “apetha,– “Men-servants and women-servants to do your daughter-in-law’s bidding.” – “Who can feed so many as these? Beat them with sticks and drive them back. Take along only those who will not be driven back.”

mā vāretha, balameva balassa bhattaṃ dassatī”ti āha. Seṭṭhi evaṃ vuttepi, “amma, natthi amhākaṃ etehi attho,But Visākhā protested, saying: “Hold! Do not drive them away. One army will feed the other.” The rich man said in reply to her protests: “Dear girl, we have no need of these people.

ko ete posessatī”ti leḍḍudaṇḍādīhi pothetvā palāpetvā sesake “alaṃ amhākaṃ ettakehī”ti gahetvā pāyāsi. Atha visākhā sāvatthinagaradvāraṃ sampattakāle cintesi –Who will feed them?” And he had them beaten with clods of earth, sticks, and the like and driven back. And taking with him those who would not be driven back, he said: “These are enough for our purposes,” and continued his journey.

“paṭicchannayānasmiṃ nu kho nisīditvā pavisissāmi, udāhu rathe ṭhatvā”ti. Athassā etadahosi – “paṭicchannayānena me pavisantiyā mahālatāpasādhanassa viseso na paññāyissatī”ti.Now when Visākhā reached the gate of the city of Sāvatthī, she thought to herself: “Shall I enter the city sitting in a closed carriage or standing up in a chariot?” Thereupon the following thought occurred to her: “If I enter the city sitting in a closed carriage,

Sā sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pāvisi. Sāvatthivāsino visākhāya sampattiṃ disvā,the splendor and magnificence of my great-creeper ornament will be visible to none.” Accordingly she entered the city standing up in a chariot, showing herself to all the city.

“esā kira visākhā nāma, evarūpā ayaṃ sampatti etissāva anucchavikā”ti āhaṃsu. Iti sā mahāsampattiyā seṭṭhino gehaṃ pāvisi.When the residents of Sāvatthī beheld Visākhā’s state, they said: “This, they say, is Visākhā, and her state well becomes her.” Such was the splendid state in which Visākhā entered the rich man’s house.

Gatadivase cassā sakalanagaravāsino “amhākaṃ dhanañcayaseṭṭhi attano nagaraṃ sampattānaṃ mahāsakkāraṃ akāsī”ti yathāsatti yathābalaṃ paṇṇākāraṃ pahiṇiṃsu.On the day when Visākhā entered the city of Sāvatthī, all the residents of the city said to themselves: “The rich man Dhanañjaya was most hospitable to us when we visited his city.” Therefore they sent presents to Visākhā according to their power and ability.

Visākhā pahitapahitaṃ paṇṇākāraṃ tasmiṃyeva nagare aññamaññesu kulesu sabbatthakameva dāpesi. Iti sā “idaṃ mayhaṃ mātu detha, idaṃ mayhaṃ pitu detha,And all the presents which were sent to her Visākhā distributed among the various families throughout the city. “Give this to my mother,” she would say, “this to my father, this to my brother,

idaṃ mayhaṃ bhātu detha, idaṃ mayhaṃ bhaginiyā dethā”ti tesaṃ tesaṃ vayānurūpaṃ piyavacanaṃ vatvā paṇṇākāraṃ pesentī sakalanagaravāsino ñātake viya akāsi.this to my sister.” Thus she accompanied every gift she sent with a kindly message to the recipient, choosing her words with reference to the age and station of each and adopting, as it were, all the residents of the city as her kinsfolk.

Athassā rattibhāgasamanantare ājaññavaḷavāya gabbhavuṭṭhānaṃ ahosi.Now in the middle of the night Visākhā’s well-bred mare gave birth to a foal. Accordingly Visākhā went to the stable,

Sā dāsīhi daṇḍadīpikā gāhāpetvā tattha gantvā vaḷavaṃ uṇhodakena nhāpetvā telena makkhāpetvā attano vasanaṭṭhānameva agamāsi.accompanied by her maidservants bearing torches in their hands, saw that the mare was bathed with hot water and anointed with oil, and having so done, returned to her own quarters.

Migāraseṭṭhipi puttassa āvāhamaṅgalaṃ karonto dhuravihāre vasantampi tathāgataṃ amanasikaritvā dīgharattaṃ naggasamaṇakesu patiṭṭhitena pemena codiyamāno “mayhaṃ ayyānampi sakkāraṃ karissāmī”ti ekadivasaṃ anekasatesu navabhājanesu nirudakapāyāsaṃ pacāpetvā pañcasate acelake nimantāpetvā antogehaṃ pavesetvā,Now the rich man Migāra, in planning the festivities of his son’s marriage, completely ignored the Realised One, in spite of the fact that the Teacher was at that time in residence at a monastery close at hand. On the other hand, impelled by the friendly feeling which he had long cherished for the naked ascetics, he said to himself: “I will render honor to my noble ascetics.”

“āgacchatu me suṇisā, arahante vandatū”ti visākhāya sāsanaṃ pahiṇi.So one day he ordered the finest of rice-porridge to be boiled in hundreds of new vessels, invited five hundred naked ascetics, escorted them into his house, and having so done, sent the following message to Visākhā: “Let my daughter-in-law come and render homage to the Arahats.”

Sā “arahanto”ti vacanaṃ sutvā sotāpannā ariyasāvikā haṭṭhatuṭṭhā hutvā tesaṃ bhojanaṭṭhānaṃ āgantvā te oloketvā,Now Visākhā had attained Stream-entry and was one of the noble disciples, and therefore she was pleased and delighted when she heard the word “Arahats.” But when she entered the hall where the naked ascetics were eating and looked at them,

“evarūpā hirottappavirahitā arahantā nāma na honti, kasmā maṃ sasuro pakkosāpesī”ti, “dhī, dhī”ti seṭṭhiṃ garahitvā attano vasanaṭṭhānameva gatā.she said: “Men like these are totally bereft of any sense of modesty and fear of wrong and have no right to the title Arahats. Why did my father-in-law send for me to come?” And reproaching the rich man, she returned to her own quarters.

Acelakā taṃ disvā sabbe ekappahāreneva seṭṭhiṃ garahiṃsu – “kiṃ tvaṃ, gahapati, aññaṃ nālattha,When the naked ascetics saw Visākhā, they all reproached the rich man with one accord, saying: “Householder, why did you not seek some other maiden to be the wife of your son?

samaṇassa gotamassa sāvikaṃ mahākāḷakaṇṇiṃ idha pavesesi, vegena naṃ imasmā gehā nikkaḍḍhāpehī”ti.In admitting a female lay disciple of the ascetic Gotama to your house, you have admitted a very unfortunate person. Expel her from this house immediately.”

So “na sakkā mayā imesaṃ vacanamatteneva nikkaḍḍhāpetuṃ, mahākulassa sā dhītā”ti cintetvā,But the rich man Migāra thought to himself: “It is impossible for me to expel her from my house on the mere say-so of these ascetics; she is the daughter of a great house.”

“ayyā, daharā nāma jānitvā vā ajānitvā vā kareyyuṃ,Accordingly he said to the naked ascetics: “Noble ones, young women are likely to do all sorts of things,

tumhe tuṇhī hothā”ti te uyyojetvā sayaṃ mahārahe āsane nisīditvā suvaṇṇapātiyaṃ nirudakaṃ madhupāyāsaṃ paribhuñji.whether knowingly or unknowingly. Hold your peace.” So saying, he dismissed them. Having so done, he seated himself on a costly seat and began to eat rich rice-porridge flavored with honey out of a golden dish.

Tasmiṃ samaye eko piṇḍapātikatthero piṇḍāya caranto taṃ nivesanaṃ pāvisi.At this time an elder who was an almsman, going his rounds for alms, entered the rich man’s residence. Visākhā stood fanning her father-in-law.

Visākhā sasuraṃ bījayamānā ṭhitā taṃ disvā “sasurassa ācikkhituṃ ayutta”nti yathā so theraṃ passati,When she saw the elder, thinking to herself: “It would not be proper for me to announce this elder to my father-in-law,” she stepped aside,

evaṃ apagantvā aṭṭhāsi. So pana bālo theraṃ disvāpi apassanto viya hutvā adhomukho bhuñjateva.that her father-in-law might see the elder. But the fool, although he saw the elder, pretended not to see him and with bowed head continued to eat his meal.

Visākhā “theraṃ disvāpi me sasuro saññaṃ na karotī”ti ñatvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti āha.Visākhā perceived within herself: “Although my father-in-law sees the elder, yet he makes no sign.” Accordingly she said to the elder: “Pass on, venerable Sir. My father-in-law is eating stale fare.”

So nigaṇṭhehi kathitakāle adhivāsetvāpi “purāṇaṃ khādatī”ti vuttakkhaṇeyeva hatthaṃ apanetvā, “imaṃ pāyāsaṃ ito nīharatha,Now although the rich man Migāra had resisted the importunities of the naked ascetics, yet when, as he sat there, he heard her say: “He is eating stale fare,”

etaṃ imasmā gehā nikkaḍḍhatha, ayaṃ maṃ evarūpe maṅgalakāle asucikhādakaṃ nāma karotī”ti āha.he removed his hand from the dish and said: “Take away this rice-porridge and expel the woman from this house. To think that at a time of festivity she should accuse such a man as I am of eating unclean food!”

Tasmiṃ kho pana nivesane sabbepi dāsakammakarā visākhāya santakāva, ko naṃ hatthe vā pāde vā gaṇhissati, mukhena kathetuṃ samatthopi natthi.But in this house all the slaves and servants belonged to Visākhā. Who, therefore, would take hold of her hands and her feet? There was no one who dared even open his mouth.

Visākhā sasurassa kathaṃ sutvā āha – “tāta, na ettakeneva mayaṃ nikkhamāma, nāhaṃ tumhehi udakatitthato kumbhadāsī viya ānītā,Visākhā, hearing the words which her father-in-law had uttered, said: “Dear father-in-law, there is not sufficient reason why I should leave your house. It is not as if I were a common wench brought here by you from some bathing-place on the river.

dharamānakamātāpitūnaṃ dhītaro nāma na ettakeneva nikkhamanti, eteneva me kāraṇena pitā idhāgamanakāle aṭṭha kuṭumbike pakkosāpetvā ‘sace me dhītu doso uppajjati,Daughters who have mothers and fathers living do not leave the house of their father-in-law for any such reason as this. Indeed, for this very reason, when I set out to come here,

sodheyyāthā’ti vatvā maṃ tesaṃ hatthe ṭhapesi, te pakkosāpetvā mayhaṃ dosādosaṃ sodhāpethā”ti.my father summoned eight householders and placed me in their hands and said: ‘If any fault is charged against my daughter, you are to sort it out.’ Send, therefore, for my sponsors and let them clear me of the charge.”

Seṭṭhi “kalyāṇaṃ esā kathetī”ti aṭṭha kuṭumbike pakkosāpetvā,“What she says is right,” said the rich man. Accordingly he summoned the eight householders and said to them: “At a time of festivity,

“ayaṃ dārikā maṅgalakāle nisīditvā suvaṇṇapātiyaṃ nirudakapāyāsaṃ paribhuñjantaṃ maṃ ‘asucikhādako’ti vadatī”ti āha, “imissā dosaṃ āropetvā imaṃ gehato nikkaḍḍhathā”ti.while I was sitting and eating rich rice-porridge out of a golden dish, this young woman said that I was eating unclean food. Convict her of this charge and expel her from this house.” – “Is what he says true, dear girl?”

“Evaṃ kira, ammā”ti. Nāhaṃ evaṃ vadāmi, ekasmiṃ pana piṇḍapātikatthere gharadvāre ṭhite sasuro me appodakaṃ madhupāyāsaṃ paribhuñjanto taṃ na manasikaroti,“I did not say precisely that. What happened was this: A certain elder going his rounds for alms stopped at the door of the house, and my father-in-law, who at the time was eating rich rice-porridge flavored with honey,

ahaṃ “mayhaṃ sasuro imasmiṃ attabhāve puññaṃ na karoti, purāṇapuññameva khādatī”ti cintetvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti avacaṃ,completely ignored him. I thought to myself: ‘My father-in-law is acquiring no fresh merit in his present state of existence, but is consuming only stale merit.’ So I said to the elder: ‘Pass on, venerable Sir. My father-in-law is eating stale fare.’

“ettha me ko doso”ti? “Ayya, idha doso natthi, amhākaṃ dhītā yuttaṃ katheti, tvaṃ kasmā kujjhasī”ti?What fault is to be found with me for so doing?” – “None at all. What our daughter said was entirely proper. Why should you get angry with her?”

“Ayyā, esa tāva doso mā hotu, ayaṃ pana ekadivasaṃ majjhimayāme dāsīparivutā pacchāgehaṃ agamāsī”ti. “Evaṃ kira, ammā”ti. “Tātā, nāhaṃ aññena kāraṇena gatā,“Noble sirs, I grant that there is no fault to be found with her for this. But on a certain occasion, in the middle watch of the night, she went behind the house accompanied by her slaves, both male and female.” – “Is what he says true, dear girl?”

imasmiṃ pana gehe ājāneyyavaḷavāya vijātāya saññampi akatvā nisīdituṃ nāma ayutta”nti daṇḍadīpikā gāhāpetvā uṇhodakādīnipi gāhāpetvā dāsīhi saddhiṃ gantvā vaḷavāya vijātaparihāraṃ kārāpesiṃ,– “Dear friends, my reason for going was no other than this: My full-blooded mare had given birth to a foal in the stable attached to the house. I thought to myself: ‘It is not right that I should sit here and make no sign.’ So I ordered my slaves to procure torches,

“ettha me ko doso”ti? “Ayya, idha doso natthi, amhākaṃ dhītā tava gehe dāsīhipi akattabbayuttakaṃ kammaṃ karoti, tvaṃ kiṃ ettha dosaṃ passasī”ti?and accompanied by my slaves, both male and female, I went to the stable and saw to it that proper care was given to the mare.” – “Noble sir, our daughter does work in your house which is not fit even for maidservants to do. What fault do you find in this?”

Ayyā, idhāpi tāva doso mā hotu, imissā pana pitā idhāgamanakāle imaṃ ovadanto guyhe paṭicchanne dasa ovāde adāsi, tesaṃ atthaṃ na jānāmi, tesaṃ me atthaṃ kathetu.“Noble sirs, I grant that there is no fault to be found with her for this. But when she was on the point of coming here, her father admonished her, giving her ten admonitions with a deeply hidden meaning. I do not know what they mean.

Imissā pana pitā “antoaggi bahi na nīharitabbo”ti āha, “sakkā nu kho amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitu”nti? “Evaṃ kira, ammā”ti.Let her tell me the meaning of them. For example, her father said to her: ‘The indoor fire is not to be carried outside.’ Pray how could we live without giving fire to the neighbors who live on both sides of us?”

“Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi. Idaṃ pana sandhāya kathesi – ‘amma,– “Is what he says true, dear girl?” – “Dear friends, that was not my father’s meaning. What he meant was this: ‘Dear daughter,

tava sassusasurasāmikānaṃ aguṇaṃ disvā bahi tasmiṃ tasmiṃ gehe ṭhatvā mā kathesi. Evarūpo hi aggisadiso aggi nāma natthī”’ti.if you see any fault in your father-in-law or in your husband, say nothing about it when you go to this house or to the other house, for there is no fire that may be compared to this fire.’”

Ayyā, etaṃ tāva evaṃ hotu, imissā pana pitā “bāhirato aggi na anto pavesetabbo”ti āha, “kiṃ sakkā amhehi anto aggimhi nibbute bāhirato aggiṃ anāharitu”nti? “Evaṃ kira,“Noble sirs, let this be as it may. But her father said to her: ‘The outdoor fire is not to be carried inside.’ When the fire in the house is extinguished, what else can we do than to bring fire in from without?”

ammā”ti. Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi, idaṃ pana sandhāya kathesi – sace paṭivissakagehesu itthiyo vā purisā vā sassusasurasāmikānaṃ aguṇaṃ kathenti,– “Is what he says true, dear girl?” – “Dear friends, that was not my father’s meaning. What he meant was this: ‘If either women or men in your neighbors’ houses speak ill of your father-in-law or of your husband,

tehi kathitaṃ āharitvā “asuko nāma tumhākaṃ evañca evañca aguṇaṃ kathetī”ti puna mā katheyyāsi. “Etena hi agginā sadiso aggi nāma natthī”ti.you must not bring home what you have heard them say and repeat it, saying: “So-and-so said this or that unkind thing about you.” For there is no fire comparable to this fire.’”

Evaṃ imasmimpi kāraṇe sā niddosāva ahosi. Yathā ca ettha, evaṃ sesesupi. Tesu pana ayamadhippāyo – yampi hi tassā pitarā “ye dadanti, tesaṃyeva dātabba”nti vuttaṃ.Thus she was found free from fault in this matter, and as in this so also in the others. And this is the true meaning of the remaining admonitions: “Give only to him that gives,”

Taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidenti, tesaññeva dātabba”nti sandhāya vuttaṃ. “Ye na denti, tesaṃ na dātabba”nti idampi ye yācitakaṃ gahetvā na paṭidenti,means that one should give only to those that return borrowed articles. “Give not to him that gives not,” means that one should not give to those who do not return borrowed articles.

tesaṃ na dātabbanti sandhāya vuttaṃ. “Dadantassāpi adadantassāpi dātabba”nti idaṃ pana daliddesu ñātimittesu sampattesu te paṭidātuṃ sakkontu vā mā vā, tesaṃ dātumeva vaṭṭatīti sandhāya vuttaṃ.“Give both to him that gives and to him that gives not,” means that when poor kinsfolk and friends seek assistance, one should give to them, whether or not they are able to repay.

“Sukhaṃ nisīditabba”nti idampi sassusasurasāmike disvā vuṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ.“Sit happily,” means that when a wife sees her mother-in-law or her father-in-law or her husband, she should stand and not remain sitting. “Eat happily,”

“Sukhaṃ bhuñjitabba”nti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ.means that a wife should not eat before her mother-in-law and her father-in-law and her husband have eaten. She should serve them first, and when she is sure that they have had all they care for, then and not until then may she herself eat.

“Sukhaṃ nipajjitabba”nti idampi sassusasurasāmikehi puretaraṃ sayanaṃ āruyha na nipajjitabbaṃ,“Sleep happily” means that a wife should not go to bed before her mother-in-law and her father-in-law and her husband.

tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti sandhāya vuttaṃ.She should first perform the major and minor duties which she owes them, and when she has so done, then she may herself lie down to sleep.

“Aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti sandhāya vuttaṃ.“Tend the fire,” means that a wife should regard her mother-in-law and her father-in-law and her husband as a flame of fire or as a serpent-king.

“Antodevatā namassitabbā”ti idampi sassuñca sasurañca sāmikañca devatā viya katvā daṭṭhuṃ vaṭṭatīti sandhāya vuttaṃ.“Honor the household divinities,” means that a wife should look upon her mother-in-law and her father-in-law and her husband as her divinities.

Evaṃ seṭṭhi imesaṃ dasaovādānaṃ atthaṃ sutvā paṭivacanaṃ apassanto adhomukho nisīdi. Atha naṃ kuṭumbikā “kiṃ seṭṭhi aññopi amhākaṃ dhītu doso atthī”ti pucchiṃsu. “Natthi,When the rich man had heard this exposition of the meaning of the ten admonitions, he sat with bowed head, unable to make answer. Then the householders asked him, “Rich man, is there any other fault in our daughter?”

ayyā”ti. “Atha kasmā naṃ niddosaṃ akāraṇena gehā nikkaḍḍhāpesī”ti evaṃ vutte visākhā āha – “tātā,– “Noble sirs, there is not.” – “Why then, if she is without fault, do you seek without cause to expel her from your house?” At this point Visākhā said: “Dear friends,

kiñcāpi mayhaṃ sasurassa vacanena paṭhamameva gamanaṃ na yuttaṃ, pitā pana me āgamanakāle mama dosasodhanatthāya maṃ tumhākaṃ hatthe ṭhapesi, tumhehi ca me niddosabhāvo ñāto,although at first it would not have been proper for me to leave at the command of my father-in-law, inasmuch as when I came here my father placed me in your hands to determine my guilt or my innocence,

idāni ca mayhaṃ gantuṃ yutta”nti dāsidāse “yānādīhi sajjāpethā”ti āṇāpesi.nevertheless now, seeing that you have found me free from fault, it is entirely proper for me to go.”

Atha naṃ seṭṭhi kuṭumbike gahetvā “amma, mayā ajānitvāva kathitaṃ, khamāhi me”ti āha. “Tāta, tumhākaṃ khamitabbaṃ tāva khamāmi,Forthwith she gave orders: “Prepare for departure my slaves, both male and female, and my carriages and other conveyances.” Thereupon the rich man detained those householders and said to Visākhā: “Dear daughter-in-law, it was through ignorance that I spoke.

ahaṃ pana buddhasāsane aveccappasannassa kulassa dhītā, na mayaṃ vinā bhikkhusaṅghena vattāma,Pardon me.” – “Dear father in-law, I pardon you freely so far as in me lies. But I am the daughter of a house which has firm faith in the dispensation of the Buddha,

sace mama ruciyā bhikkhusaṅghaṃ paṭijaggituṃ labhāmi, vasissāmī”ti. “Amma, tvaṃ yathāruciyā tava samaṇe paṭijaggā”ti āha.and we cannot exist without the Saṅgha of bhikkhus. If I may be permitted to minister to the Saṅgha of bhikkhus, according to my inclination, I will remain.” – “Dear daughter-in-law, you may minister to your ascetics to your heart’s content.”

Visākhā dasabalaṃ nimantāpetvā punadivase nivesanaṃ pavesesi. Naggasamaṇāpi satthu migāraseṭṭhino gehaṃ gamanabhāvaṃ sutvā gantvā gehaṃ parivāretvā nisīdiṃsu.Visākhā caused an invitation to be sent to the One of Ten Strengths, and on the following day entertained him in her house. The naked ascetics also, hearing that the Teacher was going to the house of the rich man Migāra,

Visākhā dakkhiṇodakaṃ datvā “sabbo sakkāro paṭiyādito, sasuro me āgantvā dasabalaṃ parivisatū”ti sāsanaṃ pesesi. Atha naṃ gantukāmaṃ ājīvakā “mā kho tvaṃ, gahapati,went and sat down in a circle about the house. When Visākhā had given the waters of donation to the Teacher, she sent the following message to her father-in-law: “The feast is all ready.

samaṇassa gotamassa santikaṃ gacchā”ti nivāresuṃ. So “suṇhā me sayameva parivisatū”ti sāsanaṃ pahiṇi.Let my father-in-law come and wait upon the One of Ten Strengths.” Now the rich man Migāra desired to go, but the naked ascetics dissuaded him,

Sā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā niṭṭhite bhattakicce puna sāsanaṃ pesesi – “sasuro me āgantvā dhammakathaṃ suṇātū”ti.saying: “Householder, do not think of going to the ascetic Gotama.” So he sent back the following message: “Let my daughter-in-law herself wait upon him alone.”

Atha naṃ “idāni agamanaṃ nāma ativiya ayutta”nti dhammaṃ sotukāmatāya gacchantaṃ puna te āhaṃsu – “tena hi samaṇassa gotamassa dhammaṃ suṇanto bahisāṇiyā nisīditvā suṇāhī”ti.When Visākhā had served the Saṅgha of bhikkhus presided over by the Buddha with food, and the meal was over, she sent a second message to her father-in-law: “Let my father-in-law come and hear the Teacher teach the Dhamma.” The rich man thought: “It would be highly improper for me not to go now,”

Puretaramevassa gantvā sāṇiṃ parikkhipiṃsu.and desiring greatly to hear the Dhamma, he set out. Thereupon the naked ascetics addressed him a second time, saying: “Well then, if you are determined to hear the ascetic Gotama, sit outside of a curtain and listen.” And preceding him,

So gantvā bahisāṇiyaṃ nisīdi.they drew a curtain around. The rich man went and sat outside of the curtain.

Satthā “tvaṃ bahisāṇiyaṃ vā nisīda, parakuṭṭe vā parasele vā paracakkavāḷe vā pana nisīda,Then said the Teacher: “You may sit beyond a curtain or beyond a wall or beyond a mountain, or you may even sit beyond the range of mountains that encircles the earth;

ahaṃ buddho nāma sakkomi taṃ mama saddaṃ sāvetu”nti mahājambuṃ khandhe gahetvā cālento viya amatavassaṃ vassento viya ca dhammaṃ desetuṃ anupubbiṃ kathaṃ ārabhi.I am the Buddha, and I can make you hear my voice.” And as though seizing and shaking great trunks of rose-apple trees or causing ambrosial rain to fall, he began to teach the Dhamma in orderly sequence.

Sammāsambuddhe ca pana dhammaṃ desente purato ṭhitāpi pacchato ṭhitāpi cakkavāḷasataṃ cakkavāḷasahassaṃ atikkamitvā ṭhitāpi akaniṭṭhabhavane ṭhitāpi “satthā mamaññeva oloketi,Now when a Sambuddha teaches the Dhamma, they that stand before and they that stand behind, they that stand beyond a hundred universes or a thousand universes, and they that stand in the abode of the sublime Devas say: “The Teacher is looking at me alone;

mayhameva dhammaṃ desetī”ti vadanti. Satthā hi taṃ taṃ olokento viya tena tena saddhiṃ sallapanto viya ca ahosi. Candasamā kira buddhā. Yathā cando gaganamajjhe ṭhito “mayhaṃ upari cando,he is teaching the Dhamma to me alone.” For the Teacher appears to be looking at each individual and to be conversing with each individual. The Buddhas are said to be like the moon. For as the moon in mid-heaven appears to all beings alike,

mayhaṃ upari cando”ti sabbasattānaṃ khāyati, evameva yattha katthaci ṭhitānaṃ abhimukhe ṭhitā viya khāyanti.so that each individual thinks: “The moon is over me, the moon is over me,” so also the Buddhas appear to stand face to face with each individual, no matter where that individual may stand.

Idaṃ kira tesaṃ alaṅkatasīsaṃ chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā parassa dāsatthāya jālisadise putte kaṇhājināsadisā dhītaro maddisadisā pajāpatiyo pariccajitvā dinnadānassa phalaṃ.This is said to be the fruit of their generosity in cutting off their gloriously adorned heads, gouging out their anointed eyes, uprooting the flesh of their hearts, and giving to be the slaves of others, sons like Jāli, daughters like Kaṇhājinā, and wives like Maddī.

Migāraseṭṭhipi kho tathāgate dhammadesanaṃ vinivattente bahisāṇiyaṃ nisinnova sahassa nayapaṭimaṇḍite sotāpattiphale patiṭṭhāya acalāya saddhāya samannāgato tīsu ratanesu nikkaṅkho hutvā sāṇikaṇṇaṃ ukkhipitvā āgantvā suṇhāya thanaṃ mukhena gahetvā,As the rich man Migāra, sitting outside of the curtain, turned over in his mind the teaching of the Realised One, he became established in the fruition of Stream-entry in a thousand ways adorned, and became endowed with unwavering belief, and acquired firm faith in the Three Jewels.

“tvaṃ me ajjato paṭṭhāya mātā”ti taṃ mātuṭṭhāne ṭhapesi. Tato paṭṭhāya migāramātā nāma jātā.And lifting the hem of the curtain, he went forwards, and taking in his mouth the breast of his daughter-in-law, he adopted her as his mother, saying: “Today henceforth you are my mother.” And thenceforth she was called Mother of Migāra.

Pacchābhāge puttaṃ labhitvāpi migārotissa nāmamakāsi. Mahāseṭṭhi suṇhāya thanaṃ vissajjetvā gantvā bhagavato dvīsu pādesu sirasā nipatitvā pāde pāṇīhi ca parisambāhanto mukhena ca paricumbanto “migāro ahaṃ,Later on, when she had a son, she gave him the name Migāra. Then the rich man, letting go the breast of his daughter-in-law, went to the Fortunate One, fell at his feet, stroked his feet with his hands and covered them with kisses, and thrice called out his own name,

bhante, migāro ahaṃ, bhante”ti tikkhattuṃ nāmaṃ sāvetvā, “ahaṃ, bhante, ettakaṃ kālaṃ yattha nāma dvinnaṃ mahapphalanti na jānāmi,saying: “I am Migāra, venerable Sir.” Then he said: “Venerable Sir, all this time I have not known the abundant fruit of alms given to you, but now, through my daughter-in-law,

idāni ca me suṇisaṃ nissāya ñātaṃ, sabbā apāyadukkhā muttomhi, suṇisā me imaṃ gehaṃ āgacchantī mama atthāya hitāya sukhāya āgatā”ti vatvā imaṃ gāthamāha –I have come to know of it and have obtained release from all the suffering of the states of punishment. When my daughter-in-law came to my house, she came for my welfare and salvation.” So saying, he pronounced the following verse:

“Sohaṃ ajja pajānāmi, yattha dinnaṃ mahapphalaṃ; Atthāya vata me bhaddā, suṇisā gharamāgatā”ti.Today I know where alms given bear great fruit, for my welfare, indeed, did my blessed daughter-in-law come into my household.

Visākhā punadivasatthāyapi satthāraṃ nimantesi. Athassā punadivasepi sassu sotāpattiphalaṃ pattā. Tato paṭṭhāya taṃ gehaṃ sāsanassa vivaṭadvāraṃ ahosi.Visākhā invited the Teacher for the following day, and on the following day her mother-in-law attained the fruition of Stream-entry. And from that time on that house kept open door for the dispensation of the Buddha.

Tato seṭṭhi cintesi – “bahūpakārā me suṇisā pasannākāramassā karissāmi,Then the rich man thought to himself: “My daughter-in-law has done me a great service. I will make her a present. Now her great-creeper ornament is so heavy that it is impossible for her to wear it all the time.

etissā bhāriyaṃ pasādhanaṃ niccakālaṃ pasādhetuṃ na sakkā,I will therefore have a light ornament made for her which she can wear both by day and by night in all the four postures.” Accordingly at a cost of 100,000 coins he had a ornament made for her called the solid polished ornament,

sallahukamassā divā ca ratto ca sabbairiyāpathesu pasādhanayoggaṃ pasādhanaṃ kāressāmī”ti satasahassagghanakaṃ ghanamaṭṭhakaṃ nāma pasādhanaṃ kāretvā tasmiṃ niṭṭhite buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sakkaccaṃ bhojetvā visākhaṃ soḷasahi gandhodakaghaṭehi nhāpetvā satthu sammukhe ṭhapetvā pasādhetvā satthāraṃ vandāpesi.and when this was completed, invited the Saṅgha of bhikkhus presided over by the Buddha and gave them a bountiful feast. Then he caused Visākhā to bathe herself in sixteen waterpots of perfumed water and to put on the solid polished ornament. And when she had so done,

Satthā anumodanaṃ katvā vihārameva gato.he caused her to take her stand before the Teacher and to worship the Teacher. Then the Teacher pronounced the words of thanksgiving and went back to the monastery.

Visākhāpi tato paṭṭhāya dānādīni puññāni karontī satthu santikā aṭṭha vare (mahāva. 350) labhitvā gaganatale candalekhā viya paññāyamānā puttadhītāhi vuḍḍhiṃ pāpuṇi.Thenceforth Visākhā gave alms, performed the other works of merit, and obtained the eight boons from the Teacher. And even as the crescent moon waxes great in the sky,

Tassā kira dasa puttā dasa dhītaro ca ahesuṃ. Tesu ekekassa dasa dasa puttā dasa dasa dhītaro ahesuṃ.even so did Visākhā wax great with sons and daughters. It is said that she had ten sons and ten daughters,

Tesu tesupi ekekassa dasa dasa puttā dasa dasa dhītaro cāti evamassā puttanattapanattasantānavasena pavattāni vīsādhikāni cattāri satāni aṭṭha ca pāṇasahassāni ahesuṃ. Tenāhu porāṇā – “Visākhā vīsati puttā, nattā ca caturo satā; Panattā aṭṭhasahassā,and that each of these had ten sons and ten daughters, and that each of these had ten sons and ten daughters. Thus the children and grandchildren and great-grandchildren in the line of direct descent from her numbered 8,420 persons.

jambudīpe supākaṭā”ti. Āyu vīsavassasataṃ ahosi, sīse ekampi palitaṃ nāma nāhosi, niccaṃ soḷasavassuddesikā viya ahosi.She herself lived to be 120 years old, and yet there was not a single gray hair in her head; she always seemed to be about sixteen years old.

Taṃ puttanattapanattaparivāraṃ vihāraṃ gacchantiṃ disvā, “katamā ettha visākhā”ti paripucchitāro honti? Ye naṃ gacchantiṃ passanti,When people saw her on her way to the monastery, surrounded by her children and grandchildren, there were always those who would ask: “Which of these is Visākhā?”

“idāni thokaṃ gacchatu, gacchamānāva no, ayyā sobhatī”ti, cintenti. Ye naṃ ṭhitaṃ nisinnaṃ nipannaṃ passanti, “idāni thokaṃ nipajjatu,When they saw her coming, they would think to themselves: “Let her walk a little way farther; our mistress looks well when she walks.” And when they saw her sitting or lying down,

nipannāva no, ayyā, sobhatī”ti cintenti. Iti sā “catūsu iriyāpathesu asukairiyāpathena nāma na sobhatī”ti vattabbā na hoti.they would think to themselves: “Let her lie a little longer; our mistress looks well when she is lying down.” Thus there was no one who could ever say: “She does not look well in any of the four postures.”

Pañcannaṃ kho pana hatthīnaṃ balaṃ dhāreti.Moreover, she had the strength of five elephants. Once upon a time the king, who had heard that Visākhā possessed the strength of five elephants,

Rājā “visākhā kira pañcannaṃ hatthīnaṃ balaṃ dhāretī”ti sutvā tassā vihāraṃ gantvā dhammaṃ sutvā āgamanavelāya thāmaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesi,resolved to test her. So on his way back from the monastery, to which he had gone to listen to the Dhamma, he released an elephant against her. The elephant lifted up his trunk and made straight for Visākhā. Of the five hundred women who accompanied her,

so soṇḍaṃ ukkhipitvā visākhābhimukho agamāsi.some fled in terror, while others threw their arms about her. “What does this mean?” asked Visākhā.

Tassā parivāritthiyo pañcasatā ekaccā palāyiṃsu, ekaccā na parissajjitvā “kiṃ ida”nti vutte – “rājā kira te, ayye,“Noble mistress,” they replied, “they say that the king desires to test your strength and has therefore released an elephant against you.”

balaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesī”ti vadiṃsu. Visākhā imaṃ disvā, “kiṃ palāyitena, kathaṃ nu kho taṃ gaṇhissāmī”ti cintetvā, “sace taṃ daḷhaṃ gaṇhissāmi,When Visākhā saw the elephant, she thought to herself: “Why should I flee? How now shall I take hold of him? If I grasp him firmly, I may kill him.” So taking his trunk between two of her fingers,

vinasseyyā”ti dvīhi aṅgulīhi soṇḍāya gahetvā paṭipaṇāmesi. Hatthī attānaṃ sandhāretvā ṭhātuṃ nāsakkhi, rājaṅgaṇe ukkuṭiko hutvā patito. Mahājano sādhukāraṃ adāsi. Sāpi saparivārā sotthinā gehaṃ agamāsi.she forced him back. The elephant, unable to resist her strength and to keep his footing, fell back on his haunches in the royal court. Thereupon the populace applauded her, and she returned home with her retinue in safety.

Tena kho pana samayena sāvatthiyaṃ visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā,Now at this time, at Sāvatthī, Visākhā, Mother of Migāra, had many children and many grandchildren and many great-grandchildren. And her children were free from sickness and her grandchildren were free from sickness and her great-grandchildren were free from sickness,

tāvatakesu puttanattesu ekopi antarā maraṇaṃ patto nāma nāhosi. Sāvatthivāsino maṅgalesu chaṇesu visākhaṃ paṭhamaṃ nimantetvā bhojenti.and she was considered to bring good luck. And of all her many thousand children and grandchildren and great-grandchildren, not one had as yet met death. On festivals and holidays the residents of Sāvatthī always invited Visākhā first to their feasts.

Athekasmiṃ ussavadivase mahājane maṇḍitapasādhite dhammassavanāya vihāraṃ gacchante visākhāpi nimantitaṭṭhāne bhuñjitvā mahālatāpasādhanaṃ pasādhetvā mahājanena saddhiṃ vihāraṃ gantvā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi.Now on a certain festive occasion, as the multitude, richly dressed and adorned, were on their way to the monastery to listen to the Dhamma, Visākhā also, after eating in the house to which she had been invited,

Yaṃ sandhāya vuttaṃ –put on her great-creeper ornament and accompanied the multitude to the monastery. And taking off her ornaments, she gave them to her slave-girl, even as it is said:

“Tena kho pana samayena sāvatthiyaṃ ussavo hoti, manussā alaṅkatapaṭiyattā ārāmaṃ gacchanti, visākhāpi migāramātā alaṅkatapaṭiyattā vihāraṃ gacchati.Now at this time there was a festival at Sāvatthī, and the people, richly dressed and adorned, went to the grove; and Visākhā, Mother of Migāra, richly dressed and adorned,

Atha kho visākhā migāramātā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi ‘handa je imaṃ bhaṇḍikaṃ gaṇhāhī”’ti (pāci. 503).also went to the monastery. And Visākhā, Mother of Migāra, took off her ornaments, and wrapping them in her cloak, gave them to her slave-girl, saying: “Ho! take this bundle.”

Sā kira vihāraṃ gacchantī cintesi – “evarūpaṃ mahagghaṃ pasādhanaṃ sīse paṭimukkaṃ yāva pādapiṭṭhiṃ alaṅkāraṃ alaṅkaritvā vihāraṃ pavisituṃ ayutta”nti naṃ omuñcitvā bhaṇḍikaṃ katvā attano puññeneva nibbattāya pañcahatthithāmadharāya dāsiyā hatthe adāsi.It is said that, as she was on her way to the monastery, she thought to herself: “It is not fitting that I should enter the monastery covered with jewels, wearing on my person a ornament so costly as this, extending from head to foot.” Therefore removing her ornament,

Sā eva kira taṃ gaṇhituṃ sakkoti.she made a bundle of it and placed it in the hands of her slave-girl, who alone could carry it, possessing as she did the strength of five elephants acquired by her own merit. Therefore she said to her: “Dear girl,

Tena naṃ āha – “amma, imaṃ pasādhanaṃ gaṇha, satthusantikā nivattanakāle pasādhessāmi na”nti.take this ornament. When I return from the Teacher’s sermon, I will put it on again.” And when she had given the ornament to her slave-girl,

Taṃ pana datvā ghanamaṭṭhakaṃ pasādhanaṃ pasādhetvā satthāraṃ upasaṅkamitvā dhammaṃ assosi, dhammassavanāvasāne bhagavantaṃ vanditvā uṭṭhāya pakkāmi.she put on her solid polished ornament, and approaching the Teacher, listened to the Dhamma. At the end of the sermon she worshipped the Fortunate One, rose from her seat, and went out. Her slave-girl, who had forgotten the ornament, accompanied her.

Sāpissā dāsī taṃ pasādhanaṃ pamuṭṭhā. Dhammaṃ sutvā pana pakkantāya parisāya sace kiñci pamuṭṭhaṃ hoti,Now it was the custom of Elder Ānanda, after the assembly had departed from listening to the Dhamma, in case anything had been forgotten and left behind, to put it away. So on this particular day,

taṃ ānandatthero paṭisāmeti. Iti so taṃ divasaṃ mahālatāpasādhanaṃ disvā satthu ārocesi – “bhante,seeing the great-creeper ornament, he told the Teacher: “Venerable Sir, Visākhā has gone away and forgotten her ornament.” – “Put it aside, Ānanda.” So the elder took it up and hung it beside the staircase.

visākhā pasādhanaṃ pamussitvā gatā”ti. “Ekamantaṃ ṭhapehi, ānandā”ti. Thero taṃ ukkhipitvā sopānapasse laggetvā ṭhapesi.Visākhā thought to herself: “I will find out what medicines and other requisites are needed by the bhikkhus who are coming and going and who are sick or in need.” And for the purpose of providing for them she made the rounds of the monastery with Suppiyā.

Visākhāpi suppiyāya saddhiṃ “āgantukagamikagilānādīnaṃ kattabbayuttakaṃ jānissāmī”ti antovihāre vicari.Now whenever the young bhikkhus and novices saw these two female lay disciples going the rounds of the monastery,

Tā pana upāsikāyo antovihāre disvā sappimadhutelādīhi atthikā pakatiyāva daharā ca sāmaṇerā ca thālakādīni gahetvā upasaṅkamanti.those who had need of ghee and honey and oil and the other requisites used to take their bowls and other vessels and come up to them. And on this day they followed their usual practice.

Tasmimpi divase tatheva kariṃsu. Athekaṃ gilānaṃ bhikkhuṃ disvā suppiyā (mahāva. 280) “kenattho ayyassā”ti pucchitvā “paṭicchādanīyenā”ti vutte hotu,Suppiyā, seeing a certain sick bhikkhu, asked him: “What does my noble master require?” – “Meat-broth.” – “Very well, noble sir, I will see that it is sent to you.”

ayya, pesessāmīti dutiyadivase kappiyamaṃsaṃ alabhantī attano ūrumaṃsena kattabbakiccaṃ katvā puna satthari pasādena pākatikasarīrāva ahosi.So on the following day, obtaining no suitable meat with which to make the broth, she cut flesh from her own thigh. Through her faith in the Teacher her body was made whole.

Visākhāpi gilāne ca dahare ca sāmaṇere ca oloketvā aññena dvārena nikkhamitvā vihārūpacāre ṭhitā,When Visākhā had attended all the sick bhikkhus and all the young bhikkhus and novices, she went out by another door. Stopping at the approach to the monastery,

“amma, pasādhanaṃ āhara pasādhessāmī”ti āha. Tasmiṃ khaṇe sā dāsī pamussitvā nikkhantabhāvaṃ ñatvā, “ayye, pamuṭṭhāmhī”ti āha.she said to her slave-girl: “Dear girl, bring me my ornament. I should like to put it on.” At that moment the slave-girl reflected that she had forgotten to bring it with her when she came out. So she replied: “Noble mistress,

“Tena hi gantvā gaṇhitvā ehi, sace pana mayhaṃ ayyena ānandattherena ukkhipitvā aññasmiṃ ṭhāne ṭhapitaṃ hoti, mā āhareyyāsi,I forgot to bring it with me.” – “Well then, go back and get it. But in case the noble Elder Ānanda has taken it up and put it away, do not bring it to me. In that case I give it freely to the noble elder.”

ayyasseva taṃ mayā pariccatta”nti. Jānāti kira sā “kulamanussānaṃ pamuṭṭhabhaṇḍakaṃ thero paṭisāmetī”ti; tasmā evamāha.Now Visākhā knew in her heart: “It is the practice of the elder to put away articles that have been forgotten and left behind by persons of consequence.” It was for this reason that she said this.

Theropi taṃ dāsiṃ disvāva “kimatthaṃ āgatāsī”ti pucchitvā, “ayyāya me pasādhanaṃ pamussitvā āgatāmhī”ti vutte, “etasmiṃ me sopānapasse ṭhapitaṃ,When the elder saw the slave-girl, he asked her: “For what purpose have you returned?” The slave-girl replied: “When I went away I forgot to take with me the ornament which belongs to my noble mistress.” – “I hung it by the staircase.

gaccha naṃ gaṇhāhī”ti āha. Sā, “ayya, tumhākaṃ hatthena āmaṭṭhabhaṇḍakaṃ mayhaṃ ayyāya anāhāriyaṃ kata”nti vatvā tucchahatthāva gantvā,Go get it.” But the slave-girl replied: “Noble sir, nothing that has been touched by your hand may be removed by my noble mistress.” And filled with joy and delight, she returned to her mistress. “What about it?” asked Visākhā.

“kiṃ, ammā”ti visākhāya puṭṭhā tamatthaṃ ārocesi. “Amma, nāhaṃ mama ayyena āmaṭṭhabhaṇḍaṃ pilandhissāmi, pariccattaṃ mayā. Ayyānaṃ pana paṭijaggituṃ dukkhaṃ,The slave-girl told her the whole story. “Dear girl,” said Visākhā: “I will wear nothing that has been touched by the noble master. I give it to him freely. But the ornament will be a troublesome thing for my noble masters to take care of.

taṃ vissajjetvā kappiyabhaṇḍaṃ upanessāmi, gaccha, taṃ āharāhī”ti. Sā gantvā āhari.I will therefore sell it and give my noble masters the equivalent of the money it brings. Go fetch it here.” So the slave-girl went and brought back the ornament.

Visākhā taṃ apilandhitvāva kammāre pakkosāpetvā agghāpesi. Tehi “nava koṭiyo agghati,Visākhā did not put on the ornament, but sent for goldsmiths and had it appraised. The goldsmiths reported: “The ornament is worth 90 million,

hatthakārāpaṇiyaṃ panassa satasahassa”nti vutte pasādhanaṃ yāne ṭhapāpetvā “tena hi taṃ vikkiṇathā”ti āha. Bhattakaṃ dhanaṃ datvā gaṇhiṃtu na koci sakkhissati.and the workmanship is worth 100,000.” So Visākhā caused the ornament to be placed in a cart and said: “Very well, sell it.” But there was no one who could have bought it at that price.

Tañhi pasādhanaṃ pasādhetuṃ anucchavikā itthiyo nāma dullabhā. Pathavimaṇḍalasmiñhi tissova itthiyo mahālatāpasādhanaṃ labhiṃsu visākhā mahāupāsikā,Women who are able to wear the great-creeper ornament are hard to find. Indeed on the whole circle of the earth there are but three women who have obtained the great-creeper ornament: the eminent female lay disciple Visākhā,

bandhulamallasenāpatissa bhariyā, mallikā, bārāṇasīseṭṭhino dhītāti.the wife of Bandhula king of the Mallas, and Mallikā daughter of the rich man of Bārāṇasī.

Tasmā visākhā sayameva tassa mūlaṃ datvā satasahassādhikā nava koṭiyo sakaṭe āropetvā vihāraṃ netvā satthāraṃ vanditvā,Therefore Visākhā herself alone gave the price for it, and causing the 90 million of treasure and 100,000 additional to be placed in a cart, she caused it to be conveyed to the monastery.

“bhante, mayhaṃ ayyena ānandattherena mama pasādhanaṃ hatthena āmaṭṭhaṃ, tena āmaṭṭhakālato paṭṭhāya na sakkā taṃ mayā pilandhituṃ.Then she worshipped the Teacher and said: “Venerable Sir, this thought has been in my mind: ‘My noble master, Elder Ānanda, touched with his hand my great-creeper ornament, and from the moment he touched it I decided that I could no longer wear it.

Taṃ pana vissajjetvā kappiyaṃ upanessāmīti vikkiṇāpentī aññaṃ taṃ gaṇhituṃ samatthaṃ adisvā ahameva tassa mūlaṃ gāhāpetvā āgatā, catūsu paccayesu katarapaccayena upanessāmi, bhante”ti.Therefore I decided to sell it and to give you the purchase-money.’ But when I tried to sell it, I could find no one who was able to buy it, and therefore made up the price for it myself and have brought it to you. Which of the four requisites shall I present to you, venerable Sir?”

Pācīnadvāre saṅghassa vasanaṭṭhānaṃ kātuṃ te yuttaṃ visākheti “yuttaṃ,The Teacher replied: “Visākhā, would it suit you to erect a dwelling-place for the bhikkhus at the eastern gate?” – “That would suit me exactly,

bhante”ti visākhā tuṭṭhamānasā navakoṭīhi bhūmimeva gaṇhi. Aparāhi navakoṭīhi vihāraṃ kātuṃ ārabhi.venerable Sir,” replied Visākhā, her heart filled with delight. So for 90 million she bought the site, and with 90 million more began to build a dwelling-place for the bhikkhus.

Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento devalokā cavitvā bhaddiyanagare seṭṭhikule nibbattassa bhaddiyassa nāma seṭṭhiputtassa upanissayasampattiṃ disvā anāthapiṇḍikassa gehe bhattakiccaṃ katvā uttaradvārābhimukho ahosi.Now one day, as the Teacher surveyed the world at dawn, he perceived that the requisites for Stream-entry were possessed by a certain rich man’s son named Bhaddiya, who, after passing from the Deva Realm, had been reborn in the household of the rich man of the city of Bhaddiya. Therefore, after eating his breakfast in the house of Anāthapiṇḍika, he set out for the north gate.

Pakatiyā hi satthā visākhāya gehe bhikkhaṃ gaṇhitvā dakkhiṇadvārena nikkhamitvā jetavane vasati.As a rule, when the Teacher took his meal in the house of Visākhā, he went out by the south gate and resided at the Jetavana;

Anāthapiṇḍikassa gehe bhikkhaṃ gahetvā pācīnadvārena nikkhamitvā pubbārāme vasati. Uttaradvāraṃ sandhāya gacchantaṃyeva bhagavantaṃ disvā, “cārikaṃ pakkamissatī”ti jānanti.and when he took his meal in the house of Anāthapiṇḍika, he went out by the east gate and resided at Pubbārāma. Therefore, when the people saw the Fortunate One going out by the north gate, they knew that he was about to set out on a journey.

Visākhāpi taṃ divasaṃ “satthā uttaradvārābhimukho gato”ti sutvā vegena gantvā vanditvā āha – “cārikaṃ gantukāmattha, bhante”ti? “Āma, visākhe”ti. “Bhante,When, therefore, on that day, Visākhā heard that the Teacher was going in the direction of the north gate, she went to him quickly, saluted him, and said: “Venerable Sir, is it your intention to set out on a journey?” – “Yes, Visākhā.” – “Venerable Sir,

ettakaṃ dhanaṃ pariccajitvā tumhākaṃ vihāraṃ kāremi, nivattatha, bhante”ti. “Anivattagamanaṃ idaṃ visākhe”ti.I am causing a dwelling-place to be erected for you at an expenditure of all this treasure. Pray turn back, venerable Sir.” – “Visākhā, this is a journey which does not permit of my turning back.”

Sā “addhā hetusampannaṃ kañci passissati bhagavā”ti cintetvā, “tena hi, bhante,Visākhā thought to herself: “Doubtless the Fortunate One has good reason for what he is doing.” So she said to the Teacher: “Well then,

mayhaṃ katākatavijānanakaṃ ekaṃ bhikkhuṃ nivattetvā gacchathā”ti āha. “Yaṃ ruccasi, tassa pattaṃ gaṇha visākhe”ti āha.venerable Sir, before you depart, direct some bhikkhu who knows what should be done and what should not be done to remain behind.” – “Visākhā, take the bowl of whatever bhikkhu you please.”

Sā kiñcāpi ānandattheraṃ piyāyati, “mahāmoggallānatthero iddhimā, etaṃ me nissāya kammaṃ lahuṃ nipphajjissatī”ti pana cintetvā therassa pattaṃ gaṇhi.Now although she was especially fond of Elder Ānanda, yet, thinking to herself: “Elder Mahā Moggallāna possesses great psychic power, and with his assistance my work will be made easy,” she took the bowl of the Elder Mahā Moggallāna.

Thero satthāraṃ olokesi. Satthā “tava parivāre pañcasate bhikkhū gahetvā nivatta moggallānā”ti āha. So tathā akāsi.The elder looked at the Teacher, and the Teacher said: “Moggallāna, take with you your retinue of five hundred bhikkhus and turn back.” The elder did as he was commanded.

Tassānubhāvena paññāsasaṭṭhiyojanānipi rukkhatthāya ca pāsāṇatthāya ca gatā manussā mahante mahante rukkhe ca pāsāṇe ca gahetvā taṃ divasameva āgacchanti, neva sakaṭe rukkhapāsāṇe āropentā kilamanti,By the supernatural power of Elder Mahā Moggallāna they went fifty or sixty leagues for trees and stones and returned with great trees and stones on the same day. Nor did it tire them to hoist trees and stones on the carts, nor did an axle break,

na akkho bhijjati. Na cirasseva dvebhūmikaṃ pāsādaṃ kariṃsu. Heṭṭhābhūmiyaṃ pañca gabbhasatāni, uparibhūmiyaṃ pañca gabbhasatānīti gabbhasahassapaṭimaṇḍito pāsādo ahosi.and in but a short time they erected a dwelling-place two stories high. There were five hundred rooms on the ground floor and five hundred rooms on the floor above; thus the dwelling-place contained a thousand rooms in all.

Aṭṭhakarīse parisuddhe bhūmibhāge pāsādaṃ kārāpesi, “suddhapāsādo pana na sobhatī”ti taṃ parivāretvā pañca padhānavettagehasatāni, pañca cūḷapāsādasatāni, pañca dīghamāḷakasatāni kārāpesi.The Teacher, after journeying about for nine months, returned to Sāvatthī. In those nine months also the work on Visākhā’s dwelling was completed, and she was building a pinnacle of solid, beaten, ruddy gold, intended to hold sixty waterpots.

Atha satthā navahi māsehi cārikaṃ caritvā puna sāvatthiṃ agamāsi. Visākhāyapi pāsāde kammaṃ navahi māsehi niṭṭhitaṃ. Pāsādakūṭaṃ ghanakoṭṭitarattasuvaṇṇeneva saṭṭhiudakaghaṭagaṇhanakaṃ kārāpesi.When Visākhā heard that the Teacher was on his way to the Jetavana, she went forth to meet him, and conducting him to the monastery which she was building, exacted the following promise from him: “Venerable Sir,

“Satthā jetavanavihāraṃ gacchatī”ti ca sutvā paccuggamanaṃ katvā satthāraṃ attano vihāraṃ netvā paṭiññaṃ gaṇhi, “bhante, imaṃ catumāsaṃ bhikkhusaṅghaṃ gahetvā idheva vasatha,bring the Saṅgha of bhikkhus here for these four months and take up your residence here, and I will have the dwelling-place for the bhikkhus finished.”

pāsādamahaṃ karissāmī”ti. Satthā adhivāsesi. Sā tato paṭṭhāya buddhappamukhassa bhikkhusaṅghassa vihāre eva dānaṃ deti.The Teacher consented to come. Thenceforth she gave alms to the Saṅgha of bhikkhus presided over by the Buddha in that very monastery.

Athassā ekā sahāyikā satasahassagghanakaṃ ekaṃ vatthaṃ ādāya āgantvā, “sahāyike ahaṃ imaṃ vatthaṃ tava pāsāde bhūmattharaṇasaṅkhepena attharitukāmā,Now a certain friend of hers came to her with a piece of cloth worth 100,000 coins and said to her: “Friend, I should like to spread this small carpet in your dwelling-place. Tell me where I may spread it.”

attharaṇaṭṭhānaṃ me ācikkhathā”ti āha. “Sādhu sahāyike, sace tyāhaṃ ‘okāso natthī’ti vakkhāmi,Visākhā replied: “If I say to you: ‘There is no room,’ you will think: ‘She does not wish to give me any space,’

tvaṃ ‘me okāsaṃ adātukāmā’ti maññissasi, sayameva pāsādassa dve bhūmiyo gabbhasahassañca oloketvā attharaṇaṭṭhānaṃ jānāhī”ti āha.therefore you yourself may look through the two floors and the thousand rooms and see whether there is any place to lay your carpet.” So the woman took the carpet worth 100,000 coins and went through the whole dwelling-place.

Sā satasahassagghanakaṃ vatthaṃ gahetvā tattha tattha vicarantī tato appataramūlaṃ vatthaṃ adisvā “nāhaṃ imasmiṃ pāsāde puññabhāgaṃ labhāmī”ti domanassappattā ekasmiṃ ṭhāne rodantī aṭṭhāsi.But finding no coverings of less value than her own, she thought to herself: “I shall obtain no merit in the building of this dwelling-place,” and overcome with sadness, stopped in a certain place and stood there weeping.

Atha naṃ ānandatthero disvā, “kasmā rodasī”ti pucchi. Sā tamatthaṃ ārocesi. Thero “mā cintayi,Elder Ānanda saw her and asked her: “What are you weeping for?” She told him what was the matter. Said the elder: “Do not grieve.

ahaṃ te attharaṇaṭṭhānaṃ ācikkhissāmī”ti vatvā, “sopānapādamūle pādadhovanaṭṭhāne imaṃ pādapuñchanakaṃ katvā attharāhi,I will show you where you can spread your carpet. Make of it a mat for the feet and spread it between the foot of the stairs and the place where the bhikkhus wash their feet.

bhikkhū pāde dhovitvā paṭhamaṃ ettha pādaṃ puñchitvā anto pavisissanti, evaṃ te mahapphalaṃ bhavissatī”ti āha. Visākhāya kiretaṃ asallakkhitaṭṭhānaṃ.When the bhikkhus bathe their feet, they will first wipe their feet there before going into the monastery. Thus you will earn abundant merit.” It appears that Visākhā had overlooked this place.

Visākhā cattāro māse antovihāre buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi,After Visākhā had for four months given alms to the Saṅgha of bhikkhus presided over by the Buddha, on the last day she gave cloth for robes to the Saṅgha of bhikkhus,

avasānadivase bhikkhusaṅghassa cīvarasāṭake adāsi. Saṅghanavakena laddhacīvarasāṭakā sahassagghanakā honti.each novice receiving cloth for robes worth a thousand coins each. Last of all she gave medicines to the bhikkhus, filling the bowl of each bhikkhu.

Sabbesaṃ pattāni pūretvā bhesajjaṃ adāsi. Dānapariccāge nava koṭiyo agamaṃsu. Iti vihārassa bhūmiggahaṇe nava koṭiyo,The treasure she spent in the giving of alms amounted to 90 million. Thus in all she spent 270 millions of treasure in the dispensation of the Buddha, 90 million for the site of the monastery,

vihārassa kārāpane nava, vihāramahe navāti sabbāpi sattavīsati koṭiyo sā buddhasāsane pariccaji.90 million to build it, and 90 million for alms. No other woman in the world gave away so much money as this woman who lived in the house of one with wrong view.

Itthibhāve ṭhatvā micchādiṭṭhikassa gehe vasamānāya evarūpo mahāpariccāgo nāma aññissā natthi.On the day when the monastery was completed and the festival of the opening of the monastery was in progress, as the shadows of evening lengthened,

Sā vihāramahassa niṭṭhitadivase vaḍḍhamānakacchāyāya puttanattapanattaparivutā “yaṃ yaṃ mayā pubbe patthitaṃ,she walked round about the monastery, accompanied by her children and her grandchildren and her great-grandchildren.

sabbameva matthakaṃ patta”nti pāsādaṃ anupariyāyantī pañcahi gāthāhi madhurasaddena imaṃ udānaṃ udānesi –And then she thought within herself: “Now is entirely fulfilled the prayer which I prayed in times of yore.” And in five verses, with her sweet voice, she breathed forth the following exalted utterance:

“Kadāhaṃ pāsādaṃ rammaṃ, sudhāmattikalepanaṃ; Vihāradānaṃ dassāmi, saṅkappo mayha pūrito.When will I give a monastery, that is a delightful mansion, plastered with lime and clay? My intention is now fulfilled.

“Kadāhaṃ mañcapīṭhañca, bhisibimbohanāni ca; Senāsanabhaṇḍaṃ dassāmi, saṅkappo mayha pūrito.When will I give goods for lodgings, couches, seats, cushions and pillows? My intention is now fulfilled.

“Kadāhaṃ salākabhattaṃ, suciṃ maṃsūpasecanaṃ; Bhojanadānaṃ dassāmi, saṅkappo mayha pūrito.When will I give food donations, ticket-food, pure meat with relish? My intention is now fulfilled.

“Kadāhaṃ kāsikaṃ vatthaṃ, khomakappāsikāni ca; Cīvaradānaṃ dassāmi, saṅkappo mayha pūrito.When will I give robe donations, Kāsi cloth, linen and cotton? My intention is now fulfilled.

“Kadāhaṃ sappinavanītaṃ, madhutelañca phāṇitaṃ; Bhesajjadānaṃ dassāmi, saṅkappo mayha pūrito”ti.When will I give medicaments, ghee, butter, honey, oil, jaggery? My intention is now fulfilled.

Bhikkhū tassā saddaṃ sutvā satthu ārocayiṃsu – “bhante, amhehi ettake addhāne visākhāya gāyanaṃ nāma na diṭṭhapubbaṃ,The bhikkhus, hearing the sound of her voice, said to the Teacher: “Venerable Sir, during all this time we have never known Visākhā to sing. But today,

sā ajja puttanattapanattaparivutā gāyamānā pāsādaṃ anupariyāyati, kiṃ nu khvassā pittaṃ vā kupitaṃ, udāhu ummattikā jātā”ti?surrounded by her children and her grandchildren and her great-grandchildren, she is going round and round the monastery singing. Is her bile out of order or has she gone mad?”

Satthā “na, bhikkhave, mayhaṃ dhītā gāyati, attano panassā ajjhāsayo paripuṇṇo, sā ‘patthitapatthanā me matthakaṃ pattā’ti tuṭṭhamānasā udānaṃ udānentī vicaratī”ti vatvā “kadā pana,The Teacher replied: “Bhikkhus, my daughter is not singing. But her aspiration is now fulfilled, and her heart is filled with joy at the thought: ‘The prayer I prayed is now fulfilled,’ and she is breathing forth an exalted utterance as she walks about.” – “But,

bhante, tāya patthanā patthitā”ti? “Suṇissatha, bhikkhave”ti. “Suṇissāma, bhante”ti vutte atītaṃ āhari –venerable Sir, when was it that she prayed this prayer?” – “Do you wish to hear, bhikkhus?” – “Yes, venerable Sir, we do wish to hear.” Thereupon the Teacher told them the following

“Atīte, bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke nibbatti.Bhikkhus, 100,000 aeons of time in the past, a Buddha named Padumuttara appeared in the world. The term of his life was 100,000 years,

Tassa vassasatasahassaṃ āyu ahosi, khīṇāsavānaṃ satasahassaparivāro, nagaraṃ haṃsavatī nāma, pitā sunando nāma rājā,his retinue of those who had destroyed the pollutants numbered 100,000, his city was named Haṁsavatī, his father was Sunanda, and his mother was Sujātā Devī.

mātā sujātā nāma devī, tassa aggaupaṭṭhāyikā ekā upāsikā aṭṭha vare yācitvā mātuṭṭhāne ṭhatvā satthāraṃ catūhi paccayehi paṭijaggantī sāyaṃpātaṃ upaṭṭhānaṃ gacchati.The female lay disciple who was his principal benefactress obtained from him the eight boons, and standing in the relation of a mother to him, provided the Teacher with the four requisites, going to wait upon him both in the evening and in the morning.

Tassā ekā sahāyikā tāya saddhiṃ vihāraṃ nibaddhaṃ gacchati. Sā tassā satthārā saddhiṃ vissāsena kathanañca vallabhabhāvañca disvā,Now she had a friend who invariably accompanied her to the monastery, and when this friend observed how intimately she conversed with the Teacher and how she was beloved by the Teacher,

‘kiṃ nu kho katvā evaṃ buddhānaṃ vallatā hotī’ti cintetvā satthāraṃ pucchi –she considered within herself: “By what means may women become thus beloved of the Buddhas?”

‘bhante, esā itthī tumhākaṃ kiṃ hotī”’ti? “Upaṭṭhāyikānaṃ aggā”ti. “Bhante,So one day she asked the Teacher: “Venerable Sir, in what relation does this woman stand to you?” – “She is the chief of my benefactresses.”

kiṃ katvā upaṭṭhāyikānaṃ aggā hotī”ti? “Kappasatasahassaṃ patthanaṃ patthetvā”ti.–“Venerable Sir, by what means may women become the chief benefactresses of the Buddhas?” – “By making an aspiration for 100,000 aeons of time.”

“Idāni patthetvā laddhuṃ sakkā, bhante”ti. “Āma, sakkā”ti. “Tena hi, bhante,– “Venerable Sir, would it be possible for a woman to attain this position by making an aspiration at this moment?” – “Yes, that would be possible.”

bhikkhusatasahassena saddhiṃ sattāhaṃ mayhaṃ bhikkhaṃ gaṇhathā”ti āha. Satthā adhivāsesi.– “Well then, venerable Sir, accept food at my hands for seven days with your 100,000 bhikkhus.” The Teacher consented to do so.

Sā sattāhaṃ dānaṃ datvā osānadivase cīvarasāṭake datvā satthāraṃ vanditvā pādamūle nipajjitvā,So for seven days she gave alms to the Teacher. On the last day, taking the Teacher’s bowl and robe, she worshipped the Teacher,

“bhante, nāhaṃ imassa dānassa phalena devissariyādīnaṃ aññataraṃ patthemi,and prostrating herself at his feet, made the following aspiration: “Venerable Sir, I seek not through the giving of these alms any such reward as sovereignty over the gods;

tumhādisassa panekassa buddhassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggituṃ samatthānaṃ aggā bhaveyya”nti patthanaṃ paṭṭhapesi.but may I receive the eight boons at the hands of a Buddha like you, may I stand in the relation of a mother to him, and may I be the foremost of the women entitled to provide him with the four requisites.”

Satthā “samijjhissati nu kho imissā patthanā”ti anāgataṃ āvajjento kappasatasahassaṃ oloketvā “kappasatasahassapariyosāne gotamo nāma buddho uppajjissati,The Teacher thought: “Will her aspiration be fulfilled?” After pondering the future in his mind and surveying 100,000 aeons of time, he said to her: “At the end of 100,000 aeons of time a Buddha named Gotama will arise in the world.

tadā tvaṃ visākhā nāma upāsikā hutvā tassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggantīnaṃ upaṭṭhāyikānaṃ aggā bhavissasī”ti āha.At that time you will be a female lay disciple named Visākhā; you will receive the eight boons at his hands, you will stand in the relation of a mother to him, and you will be the foremost of the women entitled to provide him with the four requisites.”

Tassā sā sampatti sveva laddhabbā viya ahosi.Thus it was inevitable, so to speak, that she should receive this attainment. After spending the remainder of the term of life allotted to her in the performance of works of merit, she passed out of that state of existence and was reborn in the Deva Realm.

Sā yāvatāyukaṃ puññaṃ katvā tato cutā devaloke nibbattitvā devamanussesu saṃsarantī kassapasammāsambuddhakāle kikissa kāsirañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā parakulaṃ agantvā tāhi jeṭṭhabhaginīhi saddhiṃ dīgharattaṃ dānādīni puññāni katvāAfter passing through the round of existence in the worlds of the Devas and the world of humans, she was reborn in the dispensation of the Buddha Kassapa as Saṅghadāsī, the youngest of the seven daughters of Kiki, king of Kāsi. She married and went to live with her husband’s family, and for a long period of time gave alms and performed other works of merit in company with her sisters.

kassapasammāsambuddhassa pādamūlepi “anāgate tumhādisassa buddhassa mātuṭṭhāne ṭhatvā catupaccayadāyikānaṃ aggā bhaveyya”nti patthanaṃ akāsi.One day she fell at the feet of the Sambuddha Kassapa and made the following aspiration: “May I at some time in the future stand in the relation of mother to a Buddha like you, and may I be the foremost of the women entitled to provide him with the four requisites.”

Sā tato paṭṭhāya pana devamanussesu saṃsarantī imasmiṃ attabhāve meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino dhītā hutvā nibbattā.Thereafter she passed through the round of existence in the worlds of the Devas and the world of humans, and in her present state of existence was reborn as the daughter of the rich man Dhanañjaya, who was the son of the rich man Meṇḍaka.

Mayhaṃ sāsane bahūni puññāni akāsi.And in her present state of existence she has wrought many works of merit in my dispensation.

Iti kho, bhikkhave, “na mayhaṃ dhītā gāyati, patthitapatthanāya pana nipphattiṃ disvā udānaṃ udānetī”ti vatvā satthā dhammaṃ desento, “bhikkhave,Thus, bhikkhus, my daughter was not singing, but was breathing forth an exalted utterance as she saw the fulfillment of the prayer she had prayed.” And when he had thus spoken, the Teacher expounded the Dhamma,

yathā nāma cheko mālākāro nānāpupphānaṃ mahantaṃ rāsiṃ katvā nānappakāre mālāguṇe karoti,saying: “Bhikkhus, even as out of a great heap of flowers of various kinds a skillful garland-maker makes all manner of garlands of flowers,

evameva visākhāya nānappakārāni puññāni kātuṃ cittaṃ namatī”ti vatvā imaṃ gāthamāha –even so the mind of Visākhā inclines to the doing of all manner of good deeds.” So saying, he pronounced the following verse:

53. “Yathāpi puppharāsimhā, kayirā mālāguṇe bahū; Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu”nti.Just as from a heap of flowers one might make a lot of garlands, so should many good deeds be done by one who is born a mortal.

Tattha puppharāsimhāti nānappakārānaṃ pupphānaṃ rāsimhā. Kayirāti kareyya. Mālāguṇe bahūti ekato vaṇṭikamālādibhedā nānappakārā mālāvikatiyo.

Maccenāti maritabbasabhāvatāya “macco”ti laddhanāmena sattena cīvaradānādibhedaṃ bahuṃ kusalaṃ kattabbaṃ. Tattha puppharāsiggahaṇaṃ bahupupphadassanatthaṃ. Sace hi appāni pupphāni honti,

mālākāro ca cheko neva bahū mālāguṇe kātuṃ sakkoti, acheko pana appesu bahūsupi pupphesu na sakkotiyeva. Bahūsu pana pupphesu sati cheko mālākāro dakkho kusalo bahū mālāguṇe karoti,

evameva sace ekaccassa saddhā mandā hoti, bhogā ca bahū saṃvijjanti, neva sakkoti bahūni kusalāni kātuṃ, mandāya ca pana saddhāya mandesu ca pana bhogesu na sakkoti.

Uḷārāya ca pana saddhāya mandesu ca bhogesu na sakkotiyeva. Uḷārāya ca pana saddhāya uḷāresu ca bhogesu sati sakkoti. Tathārūpā ca visākhā upāsikā.

Taṃ sandhāyetaṃ vuttaṃ – “yathāpi…pe… kattabbaṃ kusalaṃ bahu”nti.

Desanāvasāne bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.At the end of the teaching many became Stream-enterers and so on, and there was benefit for many people from the Dhamma teaching.

Visākhāvatthu aṭṭhamaṃ

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