Theravadan

From: Pali, Bhikkhu Ānandajoti

12. Garahadinnavatthu4.12 The Story about Garahadinna

Yathā saṅkāraṭṭhānasminti imaṃ dhammadesanaṃ satthā jetavane viharanto garahadinnaṃ nāma nigaṇṭhasāvakaṃ ārabbha kathesi.“Just as in a discarded heap,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to Garahadinna.

Sāvatthiyañhi sirigutto ca garahadinno cāti dve sahāyakā ahesuṃ. Tesu sirigutto upāsako buddhasāvako, garahadinno nigaṇṭhasāvako.For at Sāvatthī once lived two friends, Sirigutta and Garahadinna. The former was a lay disciple of the Buddha, the latter an adherent of the Nigaṇṭhas.

Taṃ nigaṇṭhā abhikkhaṇaṃ evaṃ vadanti – “tava sahāyakaṃ siriguttaṃ ‘kiṃ tvaṃ samaṇaṃ gotamaṃ upasaṅkamasi, tassa santike kiṃ labhissasī’ti vatvā yathā amhe upasaṅkamitvā amhākañca deyyadhammaṃ dassati,The Nigaṇṭhas used to say repeatedly to Garahadinna: “Go to your friend Sirigutta and say: ‘Why do you visit the ascetic Gotama? What do you expect to get from him?’ Why not admonish him thus, that he may visit us and give us alms?”

kiṃ evaṃ ovadituṃ na vaṭṭatī”ti. Garahadinno tesaṃ vacanaṃ sutvā abhikkhaṇaṃ gantvā ṭhitanisinnaṭṭhānādīsu siriguttaṃ evaṃ ovadati – “samma,Garahadinna listened to what they said, went repeatedly to Sirigutta, and wherever he found him, standing or sitting, spoke thus to him: “Friend, of what use to you is the ascetic Gotama?

kiṃ te samaṇena gotamena, taṃ upasaṅkamitvā kiṃ labhissasi, kiṃ te mama, ayye, upasaṅkamitvā tesaṃ dānaṃ dātuṃ na vaṭṭatī”ti?What do you expect to get by visiting him? Should you not visit my own noble teachers instead and give alms to them?”

Sirigutto tassa kathaṃ sutvāpi bahū divase tuṇhī hutvā nibbijjitvā ekadivasaṃ, “samma,Sirigutta listened to his friend’s talk and despite it kept silence for several days. One day, however, he lost his patience and said to Garahadinna: “Friend,

tvaṃ abhikkhaṇaṃ āgantvā maṃ ṭhitaṭṭhānādīsu evaṃ vadesi, ‘samaṇaṃ gotamaṃ upasaṅkamitvā kiṃ labhissasi, mama, ayye,you constantly come to me, and wherever you find me, standing or sitting, speak thus to me: ‘What do you expect to gain by visiting the ascetic Gotama?

upasaṅkamitvā tesaṃ dānaṃ dehī’ti, kathehi tāva me, tava, ayyā, kiṃ jānantī”ti? “‘Aho, sāmi, mā evaṃ vada, mama ayyānaṃ aññātaṃ nāma natthi,Visit my noble teachers instead and give alms to them.’ Now just answer me this question: ‘What do your noble teachers know?’” – “Oh, sir, do not speak thus! There is nothing my noble teachers do not know.

sabbaṃ atītānāgatapaccuppannaṃ sabbaṃ kāyavacīmanokammaṃ idaṃ bhavissati, idaṃ na bhavissatī’ti sabbaṃ bhabbābhabbaṃ jānantī”ti? “Evaṃ vadesī”ti. “Āma, vademī”ti.They know all about the past, the present, and the future. They know everybody’s thoughts, words, and actions. They know everything that can happen and everything that cannot happen.” – “You don’t say so.” – “Indeed I do.” – “If this be true,

“Yadi evaṃ, atibhāriyaṃ te kataṃ, ettakaṃ kālaṃ mayhaṃ etamatthaṃ anācikkhantena, ajja mayā ayyānaṃ ñāṇānubhāvo ñāto, gaccha, samma, ayye, mama vacanena nimantehī”ti.you have committed a grievous fault in allowing me to remain ignorant of it all this time. Not until today did I learn of the supernatural power of knowledge possessed by your noble teachers. Go, sir, and invite your noble teachers in my name.”

So nigaṇṭhānaṃ santikaṃ gantvā te vanditvā “mayhaṃ sahāyako sirigutto svātanāya tumhe nimantetī”ti āha. “Siriguttena sāmaṃ tvaṃ vutto”ti?Garahadinna went to the Nigaṇṭhas, worshipped them, and said: “My friend Sirigutta invites you for tomorrow.” – “Did Sirigutta speak to you himself?”

“Āma, ayyā”ti. Te haṭṭhatuṭṭhā hutvā “nipphannaṃ no kiccaṃ, siriguttassa amhesu pasannakālato paṭṭhāya kā nāma sampatti amhākaṃ na bhavissatī”ti vadiṃsu.– “Yes, noble sirs.” They were pleased and delighted. Said they: “Our work is done. What gain will not accrue to us from the moment Sirigutta reposes faith in us?”

Siriguttassāpi mahantaṃ nivesanaṃ. So tasmiṃ dvinnaṃ gehānaṃ antare ubhato dīghaṃ āvāṭaṃ khaṇāpetvā gūthakalalassa pūrāpesi.Now Sirigutta’s place of residence was a large one, and in one place there was a long empty space between two houses. Here, therefore, he caused a long ditch to be dug, and this ditch he caused to be filled with dung and slime.

Bahiāvāṭe dvīsu pariyantesu khāṇuke koṭṭāpetvā tesu rajjuyo bandhāpetvā āsanānaṃ purimapāde āvāṭassa purimapasse ṭhapāpetvā pacchimapāde rajjukesu ṭhapāpesi.Beyond the ditch, at both ends, he caused posts to be driven into the ground, and to these posts he caused ropes to be attached. He caused the seats to be so placed, with the front legs resting on the ground and the back legs resting on the ropes,

“Evaṃ nisinnakāle evaṃ avaṃsirā patissantī”ti maññamāno yathā āvāṭo na paññāyati, evaṃ āsanānaṃ upari paccattharaṇāni dāpesi.that the instant the sectarians sat down they would be tipped over backwards and flung head first into the ditch. In order that no sign of a ditch might be visible, he had coverlets spread over the seats. He caused several large earthenware vessels to be washed clean,

Mahantā mahantā cāṭiyo ṭhapāpetvā kadalipaṇṇehi ca setapilotikāhi ca mukhāni bandhāpetvā tā tucchā eva gehassa pacchimabhāge bahi yāgubhattasitthasappitelamadhuphāṇitapūvacuṇṇamakkhitā katvā ṭhapāpesi.and their mouths to be covered with plaintain-leaves and pieces of cloth. And these vessels, empty though they were, he caused to be placed behind the house, smeared on the outside with rice-porridge, lumps of boiled rice, ghee, jaggery, and cake-crumbs.

Garahadinno pātova tassa gharaṃ vegena gantvā, “ayyānaṃ sakkāro sajjito”ti pucchi. “Āma, samma, sajjito”ti. “Kahaṃ pana eso”ti. “Etāsu ettikāsu cāṭīsu yāgu,Early in the morning Garahadinna went quickly to the house of Sirigutta and asked him: “Has food been prepared for my noble teachers?” – “Yes, friend, food has been prepared.” – “But where is it?” – “In all these earthenware vessels is rice-porridge,

ettikāsu bhattaṃ, ettikāsu sappiphāṇitapūvādīni pūritāni, āsanāni paññattānī”ti. So “sādhū”ti vatvā gatoin all these is boiled rice, in all these are ghee, jaggery, cakes, and other kinds of food. Likewise have seats been prepared.” – “Very well,” said Garahadinna, and went his way.

tassa gatakāle pañcasatā nigaṇṭhā āgamiṃsu.As soon as Garahadinna had departed, five hundred Nigaṇṭhas arrived.

Sirigutto gehā nikkhamitvā pañcapatiṭṭhitena nigaṇṭhe vanditvā tesaṃ purato añjaliṃ paggayha ṭhito evaṃ cintesi – “tumhe kira atītādibhedaṃ sabbaṃ jānātha,Sirigutta came forth from the house, worshipped the Nigaṇṭhas with the five limbs, and taking his stand before them and raising his clasped hands in an attitude of reverent salutation, thought to himself: “So you know all about the past, the present,

evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. Sace sabbaṃ tumhe jānātha, mayhaṃ gehaṃ mā pavisittha.and the future! So at least your supporter tells me. If you really do know all this, do not enter my house. For even if you enter my house, there is no rice-porridge prepared for you,

Mama gehaṃ paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni. Sace ajānitvā pavisissatha, gūthaāvāṭe vo pātetvā pothessāmī”ti evaṃ cintetvā purisānaṃ saññaṃ adāsi.nor boiled rice, nor any other kind of food. If you do not know all this and still enter my house, I will cause you to be flung into a ditch filled with dung, and will then cause you to be beaten with sticks.” Having thus reflected,

Evaṃ tesaṃ nisīdanabhāvaṃ ñatvā pacchimapasse ṭhatvā āsanānaṃ upari paccattharaṇāni apaneyyātha, mā tāni asucinā makkhayiṃsūti.he gave the following order to his men: “When you observe that they are about to sit down, take your places in the rear and pull the coverlets which are spread over the seats out from under, lest the coverlets be smeared with filth.”

Atha nigaṇṭhe “ito etha, bhante”ti āha. Nigaṇṭhā pavisitvā paññattāsanesu nisīdituṃ ārabhiṃsu. Atha ne manussā vadiṃsu – “āgametha,Then said Sirigutta to the Nigaṇṭhas: “Come here, venerable Sirs.” The Nigaṇṭhas entered. They were about to sit down on the seats which had been prepared, when Sirigutta’s men called out to them: “Wait,

bhante, mā tāva nisīdathā”ti. “Kiṃ kāraṇā”ti? “Amhākaṃ gehaṃ paviṭṭhānaṃ ayyānaṃ vattaṃ ñatvā nisīdituṃ vaṭṭatī”ti.venerable Sirs. Do not sit down yet.” – “For what reason?” – “When your reverences enter our house, you must observe a certain etiquette in taking your seats.” – “What must we do, friend?”

“Kiṃ kātuṃ vaṭṭati, āvuso”ti? “Attano attano pattāsanamūlesu ṭhatvā sabbepi ekappahāreneva nisīdituṃ vaṭṭatī”ti.– “Each one of you must take his stand at the foot of the seat which has been prepared for him, and then you must all sit down at once.”

Idaṃ kirassa adhippāyo – “ekasmiṃ āvāṭe patite ‘mā, āvuso, avasesā āsane nisīdantū’ti vattuṃ mā labhatū”ti.We are told that Sirigutta had this done in order that none of the Nigaṇṭhas should fall into the ditch by himself, and thus be able to warn the rest of his friends not to sit down on the seats.

Te “sādhū”ti vatvā “imehi kathitakathaṃ amhehi kātuṃ vaṭṭatī”ti cintayiṃsu.“Very well,” said the Nigaṇṭhas. For they thought: “We ought to do whatever these men tell us to do.” So all of them took their places in order,

Atha sabbe attano attano pattāsanamūle paṭipāṭiyā aṭṭhaṃsu. Atha ne, “bhante,each at the foot of the seat which had been prepared for him. Then Sirigutta’s men said to them: “Venerable Sirs, sit down quickly,

khippaṃ ekappahāreneva nisīdathā”ti vatvā tesaṃ nisinnabhāvaṃ ñatvā āsanānaṃ upari paccattharaṇāni nīhariṃsu.all at once.” When Sirigutta’s men observed that they were about to sit down, they pulled the coverlets which were spread over the seats out from under. The Nigaṇṭhas sat down all at once.

Nigaṇṭhā ekappahāreneva nisinnā, rajjūnaṃ upari ṭhapitā āsanapādā bhaṭṭhā, nigaṇṭhā avaṃsirā āvāṭe patiṃsu.Thereupon the legs of the seats which rested on the ropes gave way, and the Nigaṇṭhas were immediately tipped over backwards and flung head first into the ditch. When the Nigaṇṭhas fell into the ditch,

Sirigutto tesu patitesu dvāraṃ pidahitvā te uttiṇṇuttiṇṇe “atītānāgatapaccuppannaṃ kasmā na jānāthā”ti daṇḍehi pāthetvā “ettakaṃ etesaṃ vaṭṭissatī”ti dvāraṃ vivarāpesi.Sirigutta closed the door. As fast as they crawled out of the slime, he caused them to be beaten with sticks, calling out to them: “So you know all about the past, the present, and the future!” Finally he said: “This will suffice to teach them a lesson,”

Te nikkhamitvā palāyituṃ ārabhiṃsu. Gamanamagge pana tesaṃ sudhāparikammakataṃ bhūmiṃ picchilaṃ kārāpesi.and caused the door to be opened. They escaped through the door and began to run away. But Sirigutta had previously made slippery the ground along the road they would have to take, by covering it with whitewash.

Te tattha asaṇṭhahitvā patite patite puna pothāpetvā “alaṃ ettakaṃ tumhāka”nti uyyojesi.The result was that they lost their foothold and fell again and again. Here again he caused them to be beaten with sticks. Finally he said: “This will suffice for you,”

Te “nāsitamhā tayā, nāsitamhā tayā”ti kandantā upaṭṭhākassa gehadvāraṃ agamaṃsu.and let them go. “You have ruined us!” they wailed, “you have ruined us!” So saying, they went to the door of their supporter’s house.

Garahadinno taṃ vippakāraṃ disvā kuddho “nāsitamhi siriguttena, hatthaṃ pasāretvā vandantānaṃ sadevake loke yathāruciyā dātuṃ samatthe nāma puññakkhettabhūte mama,When Garahadinna saw the sorry plight of the Nigaṇṭhas, he became very angry and said: “Sirigutta has ruined me. Even as they stretched out their hands and worshipped him,

ayye, pothāpetvā byasanaṃ pāpesī”ti rājakulaṃ gantvā tassa kahāpaṇasahassaṃ daṇḍaṃ kāresi.he has beaten them with sticks and brought humiliation upon my noble teachers, my field of merit, who are able to give as they please in the world with its gods.”

Athassa rājā sāsanaṃ pesesi. So gantvā rājānaṃ vanditvā,Forthwith he went to the royal palace and caused a fine of a thousand coins to be inflicted upon Sirigutta. The king sent Sirigutta a summons.

“deva, upaparikkhitvā daṇḍaṃ gaṇhatha, mā anupaparikkhitvā”ti āha.Sirigutta immediately went to the king, worshipped him, and said: “Your majesty, will you wait until you have first investigated the matter, before inflicting punishment,

“Upaparikkhitvā gaṇhissāmī”ti. “Sādhu, devā”ti. “Tena hi gaṇhāhī”ti.or is it your intention to inflict punishment without an investigation?” – “I intend to investigate the matter before I inflict punishment.” – “Very well, your majesty. First investigate the matter, and then do as you think proper.”

Deva, mayhaṃ sahāyako nigaṇṭhasāvako maṃ upasaṅkamitvā ṭhitanisinnaṭṭhānādīsu abhiṇhaṃ evaṃ vadesi – “samma, kiṃ te samaṇena gotamena,Sirigutta then told the king the whole story from the beginning, saying: “Your majesty, my friend is an adherent of the Nigaṇṭhas. He used to come to me repeatedly, and wherever he found me, standing or sitting, used to say to me: ‘Friend,

taṃ upasaṅkamitvā kiṃ labhissasī”ti idaṃ ādiṃ katvā sirigutto sabbaṃ taṃ pavattiṃ ārocetvā “deva, sace imasmiṃ kāraṇe daṇḍaṃ gahetuṃ yuttaṃ,of what use to you is the ascetic Gotama? What do you expect to gain by visiting him?’” Sirigutta told the whole story, and having so done, said to the king: “Your majesty, if you think it right to inflict punishment in this case, do so.” Looking at Garahadinna,

gaṇhathā”ti. Rājā garahadinnaṃ oloketvā “saccaṃ kira te evaṃ vutta”nti āha. “Saccaṃ, devā”ti.the king said: “Is what you have just told me the truth?” – “It is the truth, your majesty.” Then said the king to Garahadinna: “Why did you take to yourself teachers who knew so little,

Tvaṃ ettakampi ajānante satthāroti gahetvā vicaranto “sabbaṃ jānantī”ti kiṃ kāraṇā tathāgatasāvakassa kathesi.and go about and say of your teachers to the disciple of the Realised One: ‘They know everything’? You have brought punishment on your own head, and on your own head only shall it descend.” So saying,

“Tayā āropitadaṇḍo tuyhameva hotū”ti evaṃ sveva daṇḍaṃ pāpito, tasseva kulūpakā pothetvā nīhaṭā.the king ordered punishment to be inflicted upon Garahadinna. Likewise he caused the Nigaṇṭhas who resorted to his house to be beaten with sticks and expelled.

So taṃ kujjhitvā tato paṭṭhāya aḍḍhamāsamattampi siriguttena saddhiṃ akathetvā cintesi – “evaṃ vicarituṃ mayhaṃ ayuttaṃ,Garahadinna was very angry about this and for a fortnight afterwards refused to speak to Sirigutta. Finally he thought to himself: “It isn’t worth while for me to go about acting thus.

etassa kulūpakānampi mayā byasanaṃ kātuṃ vaṭṭatī”ti siriguttaṃ upasaṅkamitvā āha – “sahāya siriguttā”ti. “Kiṃ, sammā”ti?What I should do is to bring humiliation upon those who resort to Sirigutta’s house.” Accordingly he went to Sirigutta and said to him: “Friend Sirigutta!” – “What is it,

“Ñātisuhajjānaṃ nāma kalahopi hoti vivādopi, kiṃ tvaṃ kiñci na kathesi, kasmā evaṃ karosī”ti? “Samma, tava mayā saddhiṃ akathanato na kathemī”ti.friend?” – “There is quarrel, there is strife, between those that are called kinsmen and friends. You do not speak. Why do you act in this way?” – “Friend, I do not speak to you because you do not speak to me. But,

“Yaṃ, samma, kataṃ, katameva taṃ na mayaṃ mettiṃ bhindissāmā”ti. Tato paṭṭhāya ubhopi ekaṭṭhāne tiṭṭhanti nisīdanti.friend, whatever is done is done, and I will not on that account break off our friendship.” From that time on both stood in one place and sat in one place.

Athekadivasaṃ sirigutto garahadinnaṃ āha – “kiṃ te nigaṇṭhehi, te upasaṅkamitvā kiṃ labhissasi, mama satthāraṃ upasaṅkamituṃ vā ayyānaṃ dānaṃ dātuṃ vā kiṃ te na vaṭṭatī”ti?Now one day Sirigutta said to Garahadinna: “Of what use to you are the Nigaṇṭhas? What do you expect to gain by visiting them? Should you not approach my Teacher instead and give alms to my own noble ones?”

Sopi etameva paccāsīsati, tenassa kaṇḍuvanaṭṭhāne nakhena vilekhitaṃ viya ahosi.That was the very thing Garahadinna longed to do. It was as though Sirigutta had scratched him on a spot that itched.

So, “sirigutta, tava satthā kiṃ jānātī”ti pucchi. “Ambho, mā evaṃ vada, satthu me ajānitabbaṃ nāma natthi, atītādibhedaṃ sabbaṃ jānāti,Garahadinna asked Sirigutta: “What does your Teacher know?” – “Oh, sir, do not speak thus! There is nothing beyond the range of my Teacher’s knowledge. He knows all about the past, the present,

soḷasahākārehi sattānaṃ cittaṃ paricchindatī”ti. “Ahaṃ evaṃ na jānāmi, kasmā mayhaṃ ettakaṃ kālaṃ na kathesi, tena hi tvaṃ gaccha,and the future. In sixteen different ways he comprehends the thoughts of all living beings.” – “If this be true, I do not know why you have not told me about it all this time.

tava satthāraṃ svātanāya nimantehi, bhojessāmi, pañcahi bhikkhusatehi saddhiṃ mama bhikkhaṃ gaṇhituṃ vadehī”ti.Very well. Go to your Teacher and invite him for tomorrow. I should like to entertain him. Beg him, with his five hundred bhikkhus, to accept my hospitality.”

Sirigutto satthāraṃ upasaṅkamitvā vanditvā evamāha – “bhante, mama sahāyako garahadinno tumhe nimantāpeti,Sirigutta approached the Teacher, worshipped him, and said: “Venerable Sir, my friend Garahadinna asks me to invite you to his house.

pañcahi kira bhikkhusatehi saddhiṃ sve tassa bhikkhaṃ gaṇhatha, purimadivase kho pana tassa kulūpakānaṃ mayā idaṃ nāma kataṃ,He asks me to beg you, with your five hundred bhikkhus, to accept his hospitality for tomorrow. Several days ago, however, I did such and such to the Nigaṇṭhas who resort to his house.

mayā katassa paṭikaraṇampi na jānāmi, tumhākaṃ suddhacittena bhikkhaṃ dātukāmatampi na jānāmi, āvajjetvā yuttaṃ ce, adhivāsetha. No ce, mā adhivāsayitthā”ti.I am not sure if he intends to seek revenge for what I did, so I am by no means certain that it is with a pure motive that he desires to give you alms. Consider the matter well. If you think proper, accept; if not, decline.”

Satthā “kiṃ nu kho so amhākaṃ kātu kāmo”ti āvajjetvā addasa “dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā amhe aṅgāraāvāṭe pātetvā niggaṇhitukāmo”ti.The Teacher considered within himself: “What does he intend to do to us?” Immediately he became aware of the following: “He will cause a great pit to be dug between two houses and will cause eighty cartloads of acacia-wood to be brought and dumped into the pit, completely filling it. Then he will set the wood on fire and seek to humiliate us by causing us to be thrown into this charcoal-pit.”

Puna āvajjesi – “kiṃ nu kho tattha gatapaccayā attho atthi, natthī”ti. Tato idaṃ addasa – “ahaṃ aṅgāraāvāṭe pādaṃ pasāressāmi,Again considering within himself: “Have I sufficient reason for going there or have I not?” the Teacher saw the following: “I will extend my foot and place it upon the charcoal-pit.

taṃ paṭicchādetvā ṭhapitakilañjaṃ antaradhāyissati, aṅgārakāsuṃ bhinditvā cakkamattaṃ mahāpadumaṃ uṭṭhahissati,Thereupon the matting, so placed as to cover the pit, will disappear, and a gigantic lotus as big as a wheel will spring up, rending the charcoal-pit asunder.

athāhaṃ padumakaṇṇikā akkamanto āsane nisīdissāmi, pañcasatā bhikkhūpi tatheva gantvā nisīdissanti, mahājano sannipatissati,Then I will set foot upon the pericarp of the lotus and will sit down in a seat, and my five hundred bhikkhus will likewise mount the lotus and sit down. A great multitude will assemble,

ahaṃ tasmiṃ samāgame dvīhi gāthāhi anumodanaṃ karissāmi, anumodanapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati,and in this assembly I will pronounce a discourse of thanksgiving consisting of two verses. At the conclusion of the verses 84,000 living beings will obtain comprehension of the Dhamma,

sirigutto ca garahadinno ca sotāpannā bhavissanti, attano ca dhanarāsiṃ sāsane vikirissanti, imaṃ kulaputtaṃ nissāya mayā gantuṃ vaṭṭatī”ti bhikkhaṃ adhivāsesi.Sirigutta and Garahadinna will attain Stream-entry and will distribute their great wealth in my dispensation. For the sake of this youth of good family it is my duty to go there.” Accordingly the Teacher accepted the invitation.

Sirigutto gantvā satthu adhivāsanaṃ garahadinnassa ārocetvā “lokajeṭṭhassa sakkāraṃ karohī”ti āha.Sirigutta went and informed Garahadinna that the Teacher had accepted his invitation. He said: “Prepare hospitality for the elder of the world.”

Garahadinno “idānissa kattabbayuttakaṃ jānissāmī”ti dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā khadiraṅgārarāsīnaṃ yojāpetvā sabbarattiṃ dhamāpetvā khadiraṅgārarāsiṃ kārāpetvā āvāṭamatthake rukkhapadarāni ṭhapāpetvā kilañjena paṭicchādetvā gomayena limpāpetvā ekena passena dubbaladaṇḍake attharitvā gamanamaggaṃ kāresi,Garahadinna thought to himself: “Now I shall know what ought to be done to him.” So he caused a great pit to be dug between two houses and caused eighty cartloads of acacia-wood to be brought and dumped into the pit, completely filling it. Then he set the wood on fire, and putting bellows in position, caused them to be blown all night long, until the pile of acacia-wood was a mass of blazing charcoal.

“evaṃ akkantaakkantakāle daṇḍakesu bhaggesu parivaṭṭetvā aṅgārakāsuyaṃ patissantī”ti maññamāno gehapacchābhāge siriguttena ṭhapitaniyāmeneva cāṭiyo ṭhapāpesi,Across the top of the pit he caused unhewn logs to be laid and caused them to be covered with matting and smeared with cow-dung. On one side he caused a gangway to be built of the flimsiest kind of sticks. He thought: “The moment they set foot on this framework the sticks will break,

āsanānipi tatheva paññāpesi.and they will topple over and fall into the charcoal-pit.” Behind the house he caused earthenware vessels to be placed, precisely as Sirigutta had done, and there also caused seats to be prepared.

Sirigutto pātova tassa gehaṃ gantvā “kato te, samma, sakkāro”ti āha. “Āma, sammā”ti. “Kahaṃ pana so”ti? “Ehi,Early in the morning Sirigutta went to Garahadinna’s house and said to him: “Friend, have you provided food?” – “Yes, friend, I have.” – “But where is it?” – “Come and see,”

passāmā”ti sabbaṃ siriguttena dassitanayeneva dassesi. Sirigutto “sādhu, sammā”ti āha. Mahājano sannipati. Micchādiṭṭhikena hi nimantite mahanto sannipāto ahosi.said Garahadinna. And he took him and showed him the earthenware vessels, precisely as Sirigutta had done. “Very well, sir,” said Sirigutta. A great multitude assembled. When sectarians invite the Buddha, a great multitude always assembles.

Micchādiṭṭhikāpi “samaṇassa gotamassa vippakāraṃ passissāmā”ti sannipatanti,Those of wrong view assemble, saying to themselves: “We shall witness the discomfiture of the ascetic Gotama.” Those of right view assemble,

sammādiṭṭhikāpi “ajja satthā mahādhammadesanaṃ desessati, buddhavisayaṃ buddhalīlaṃ upadhāressāmā”ti sannipatanti.saying to themselves: “Today the Teacher will teach a great Dhamma teaching, and we shall see for ourselves the power of a Buddha and the grace of a Buddha.”

Punadivase satthā pañcahi bhikkhusatehi saddhiṃ garahadinnassa gehadvāraṃ agamāsi.On the following day the Teacher, accompanied by five hundred bhikkhus, went to the house of Garahadinna and stood before the door.

So gehā nikkhamitvā pañcapatiṭṭhitena vanditvā purato añjaliṃ paggayha ṭhito cintesi – “bhante, ‘tumhe kira atītādibhedaṃ sabbaṃ jānātha,Garahadinna came forth from the house, worshipped the Teacher with the five limbs, and taking his stand before them and raising his clasped hands in an attitude of reverent salutation, thought to himself: “So, venerable Sir, you know all about the past,

sattānaṃ soḷasahākārehi cittaṃ paricchindathā’ti evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. Sace jānātha,the present, and the future! In sixteen different ways you comprehend the thoughts of all living beings! So at least your supporter tells me. If you really do know all this,

mayhaṃ gehaṃ mā pavisittha. Paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni, sabbe kho pana tumhe aṅgārakāsuyaṃ pātetvā niggaṇhissāmī”ti.do not enter my house. For even if you enter my house, you will find no rice-porridge or boiled rice or any other kind of food. Instead I will cause you to be flung into a charcoal-pit and will bring humiliation upon you.”

Evaṃ cintetvā satthu pattaṃ gahetvā “ito etha bhagavā”ti vatvā, “bhante, amhākaṃ gehaṃ āgatānaṃ vattaṃ ñatvā āgantuṃ vaṭṭatī”ti āha. “Kiṃ kātuṃ vaṭṭati, āvuso”ti?Having thus reflected, he took the Teacher’s bowl and said to him: “Come here, Fortunate One.” Then he said to the Teacher: “Venerable Sir, when you come to our house, you must observe a certain etiquette in coming.” – “What must we do, friend?”

“Ekekassa pavisitvā purato gantvā nisinnakāle pacchā aññena āgantuṃ vaṭṭatī”ti.– “You must enter the house all by yourself, preceding the rest. After you have sat down, the rest may come in.” This, we are told,

Evaṃ kirassa ahosi – “purato gacchantaṃ aṅgārakāsuyaṃ patitaṃ disvā avasesā na āgacchissanti, ekekameva pātetvā niggaṇhissāmī”ti.was the thought that occurred to him: “If the rest see him go in first and fall into the charcoal-pit, they will not venture near it. I will cause him alone to fall therein, and thereby confound him.”

Satthā “sādhū”ti vatvā ekakova pāyāsi. Garahadinno aṅgārakāsuṃ patvā apasakkitvā ṭhito “purato yātha, bhante”ti āha.– “Very well,” said the Teacher, and advanced to the pit all by himself. Garahadinna went as far as the charcoal-pit, then stepped back, and standing at a distance, said: “Go forward, venerable Sir.”

Atha satthā aṅgārakāsumatthake pādaṃ pasāresi, kilañjaṃ antaradhāyi, aṅgārakāsuṃ bhinditvā cakkamattāni padumāni uṭṭhahiṃsu.The Teacher extended his foot and placed it over the charcoal-pit. Thereupon the matting disappeared, and lotus flowers as big as wheels sprang up, rending the charcoal-pit asunder.

Satthā padumakaṇṇikā akkamanto gantvā paññatte buddhāsane nisīdi, bhikkhūpi tatheva gantvā nisīdiṃsu. Garahadinnassa kāyato ḍāho uṭṭhahi.The Teacher set foot on the pericarp of the lotus, and going forward, sat down on the seat of the Buddha, miraculously prepared. The bhikkhus likewise went thereon and sat down. Fire, as it were, arose in the belly of Garahadinna.

So vegena gantvā siriguttaṃ upasaṅkamitvā, “sāmi, me tāṇaṃ hohī”ti āha. “Kiṃ eta”nti? “Pañcannaṃ bhikkhusatānaṃ gehe yāgu vā bhattādīni vā natthi,He approached Sirigutta and said to him: “Master, be unto me a refuge.” – “What does this mean?” – “There is no rice-porridge or boiled rice or any other kind of food in the house for the five hundred bhikkhus. What am I to do?”

kiṃ nu kho karomī”ti? “Kiṃ pana tayā kata”nti āha. Ahaṃ dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ aṅgārassa pūraṃ kāresiṃ – “tattha pātetvā niggaṇhissāmī”ti.– “But what have you done?” – “Between two houses I caused a great pit to be dug, and this pit I caused to be filled with charcoal, thinking to myself: ‘I will cause the Teacher to fall therein and thus confound him.’ But instead of this,

“Atha naṃ bhinditvā mahāpadumāni uṭṭhahiṃsu. Sabbe padumakaṇṇikā akkamitvā gantvā paññattāsanesu nisinnā, idāni kiṃ karomi, sāmī”ti?great lotus flowers have sprung up, rending the charcoal-pit asunder. And all the bhikkhus have set foot on the pericarp of the lotus and have gone forward and sat down on seats miraculously prepared. What am I to do?”

Nanu tvaṃ idāneva mayhaṃ “‘ettikā cāṭiyo, ettikā yāgu, ettakāni sattādīnī’ti dassesī”ti. “Musā taṃ, sāmi,“Did you not just now point out to me certain earthenware vessels and say: ‘All these vessels are filled with rice-porridge; all these are filled with boiled rice,’ and so forth?”

tucchāva cāṭiyo”ti. Hotu, “gaccha, tāsu cāṭīsu yāguādīni olokehī”ti. Taṃ khaṇaññeva tena yāsu cāṭīsu “yāgū”ti vuttaṃ, tā yāguyā pūrayiṃsu,– “What I said was false, master. The vessels are empty.” – “Never mind. Go look at the rice-porridge and other kinds of food in those vessels.” At that instant the vessels over which he spoke the word “rice-porridge” were filled with rice-porridge,

yāsu “bhattādīnī”ti vuttaṃ, tā bhattādīnaṃ paripuṇṇāva ahesuṃ.the vessels over which he spoke the words “boiled rice” were filled with boiled rice, and so it happened likewise with the other vessels.

Taṃ sampattiṃ disvāva garahadinnassa sarīraṃ pītipāmojjena paripūritaṃ,When Garahadinna beheld this miracle, his body was suffused with joy and happiness and his heart believed.

cittaṃ pasannaṃ. So sakkaccaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā katabhattakiccassa satthuno anumodanaṃ kāretukāmo pattaṃ gaṇhi.With profound reverence he waited on the Saṅgha of bhikkhus presided over by the Buddha. The meal over, Garahadinna, indicating that he wished the Buddha to pronounce the words of thanksgiving, took his bowl.

Satthā anumodanaṃ karonto “ime sattā paññācakkhuno abhāveneva mama sāvakānaṃ buddhasāsanassa guṇaṃ na jānanti.The Teacher said in pronouncing the words of thanksgiving: “These beings, because they are without the eye of knowledge, know neither my merits, nor the merits of my disciples, nor the merits of the dispensation of the Buddha.

Paññācakkhuvirahitā hi andhā nāma, paññavanto sacakkhukā nāmā”ti vatvā imā gāthā abhāsi –Inasmuch as they are without the eye of knowledge, they are blind. Only the wise have eyes.” So saying, he pronounced the following verses:

58. “Yathā saṅkāradhānasmiṃ, ujjhitasmiṃ mahāpathe; Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ. 59. “Evaṃ saṅkārabhūtesu, andhabhūte puthujjane; Atirocati paññāya, sammāsambuddhasāvako”ti.Just as in a discarded heap along the highway a lotus might arise, with a pure fragrance, delighting the mind, so amongst those like refuse, the Sambuddha’s disciple outshines the blind ordinary folk through his wisdom.

Tattha saṅkāradhānasminti saṅkāraṭhānasmiṃ, kacavararāsimhīti attho. Ujjhitasmiṃ mahāpatheti mahāmagge chaḍḍitasmiṃ. Sucigandhanti surabhigandhaṃ. Mano ettha ramatīti manoramaṃ.

Saṅkārabhūtesūti saṅkāramiva bhūtesu. Puthujjaneti puthūnaṃ kilesānaṃ jananato evaṃladdhanāme lokiyamahājane.

Idaṃ vuttaṃ hoti – yathā nāma mahāpathe chaḍḍite saṅkārarāsimhi asucijegucchiyapaṭikūlepi sucigandhaṃ padumaṃ jāyetha,

taṃ rājarājamahāmattādīnaṃ manoramaṃ piyaṃ manāpaṃ uparimatthake patiṭṭhānārahameva bhaveyya,

evameva saṅkārabhūtesupi puthujjanesu jāto nippaññassa mahājanassa acakkhukassa antare nibbattopi attano paññābalena kāmesu ādīnavaṃ,

nekkhamme ca ānisaṃsaṃ disvā nikkhamitvā pabbajito pabbajjāmattenapi, kato uttariṃ sīlasamādhipaññāvimuttivimuttiñāṇadassanāni ārādhetvāpi atirocati.

Sammāsambuddhasāvako hi khīṇāsavo bhikkhu andhabhūte puthujjane atikkamitvā rocati virocati sobhatīti.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.At the end of the Dhamma teaching 84,000 living beings had comprehension of the Dhamma.

Garahadinno ca sirigutto ca sotāpattiphalaṃ pāpuṇiṃsu. Te sabbaṃ attano dhanaṃ buddhasāsane vippakiriṃsu. Satthā uṭṭhāyāsanā vihāramagamāsi.Both Garahadinna and Sirigutta attained the fruition of Stream-entry and thereafter distributed all of their wealth in the dispensation of the Buddha. The Teacher rose from his seat and went to the monastery.

Bhikkhū sāyanhasamaye dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “aho acchariyā buddhaguṇā nāma, tathārūpaṃ nāma khadiraṅgārarāsiṃ bhinditvā padumāni uṭṭhahiṃsū”ti.In the evening the bhikkhus began a discussion in the Dhamma Hall: “Oh, how wonderful are the virtues of the Buddhas! To think that lotus flowers should spring up and rend asunder a blazing mass of acacia-coals!”

Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte – “anacchariyaṃ,The Teacher came in and asked them: “Bhikkhus, what is it you are sitting here now talking about?” When they told him, he said: “Bhikkhus, it is not at all wonderful that just now, when I,

bhikkhave, yaṃ mama etarahi buddhabhūtassa aṅgārarāsimhā padumāni uṭṭhitāni,who am now a Buddha, was present, lotus flowers sprang up from a bed of coals. When my knowledge was not yet ripe and I was merely a Bodhisatta,

aparipakke ñāṇe vattamānassa bodhisattabhūtassapi me uṭṭhahiṃsū”ti vatvā, “kadā, bhante, ācikkhatha no”ti yācito atītaṃ āharitvā –they sprang up also.” – “At what time was that, venerable Sir? Pray tell us the story.” In response to their requests, the Teacher related the Birth Story about the Embers.

“Kāmaṃ patāmi nirayaṃ, uddhaṃpādo avaṃsiro; Nānariyaṃ karissāmi, handa piṇḍaṃ paṭiggahā”ti. (jā. 1.1.40) –Gladly will I fall into hell, feet upward and head downward, but I will not do anything ignoble; come, accept this almsfood.

Idaṃ khadiraṅgārajātakaṃ vitthāretvā kathesīti.

Garahadinnavatthu dvādasamaṃ.

Pupphavaggavaṇṇanā niṭṭhitā.

Catuttho vaggo.

Previous Next