Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Ekakanipāta-aṭṭhakathā

Ganthārambhakathā

‘‘Whose heart is cooled by compassion, whose delusion’s darkness is dispelled by the light of wisdom; sugataṃ, who is liberated from rebirth.

‘‘The Buddha also, having developed and realized Buddhahood; dhammaṃ.

‘‘The Sugata’s own sons, who have crushed Māra’s army; ariyasaṅghaṃ.

‘‘Thus, with a mind full of faith, the merit of my homage to the Triple Gem;

May it be without obstacles, by the power of that,

aṅguttarāgamavarassa;

Of the eminent Dhamma preachers, who generate diverse eloquence,

aṭṭhakathā which was initially sung by the wise ones;

And re-sung afterwards.

‘‘But it was brought to the island of Sīhaḷa by the wise Mahāmahindā;

Established in the Sīhaḷa language, for the benefit of the island dwellers.

‘‘Removing from that the Sīhaḷa language, I will adorn it with a beautiful language;

That accords with the textual method, removing any faults.

‘‘Without violating the tradition, of the elders who are the luminaries of the Theravāda lineage;

Who are skilled in precise judgment, residing in the Mahāvihāra.

‘‘Having abandoned what has been repeatedly stated, I will reveal the meaning;

For the satisfaction of the good people, and for the long-lasting benefit of the Dhamma.

‘‘The descriptions of Sāvatthi and other cities, have been made below;

In my commentaries on the Dīgha and Majjhima Nikāyas, while explaining their meaning.

‘‘Indeed, due to the extensive accounts, and the topics that have been mentioned there;

I will not make further extensive explanations of them here.

‘‘But the meanings of the suttas, which are not clear without the stories;

For the purpose of clarifying them, I will present the stories as well.

‘‘The discussion of morality, the dhutaguṇa practices, and all the meditation subjects;

Along with the method of conduct, and the detailed explanation of jhāna and samāpatti.

‘‘All the abhiññā, and the determination of the aggregation of wisdom;

The khandha, dhātu, āyatana, indriya, and the four noble truths.

‘‘The teaching of dependent origination with its perfectly pure and subtle method;

The undefiled path, and the development of vipassanā.

visuddhimagge have been very well purified by me;

Therefore, I will not discuss them further here.

visuddhimaggo, this will stand and reveal the meaning as spoken there;

for all four Āgamas.

‘‘Therefore, in this way, having taken that also with faith and intelligence;

Understand the meaning based on the Aṅguttara Nikāya in this commentary.’’

Saṃkhepakathā

1. Rūpādivaggavaṇṇanā

aṅguttarāgamo is the name for the Ekakanipāta, Dukanipāta, Tikanipāta, Catukkanipāta, Pañcakanipāta, Chakkanipāta, Sattakanipāta, Aṭṭhakanipāta, Navakanipāta, Dasakanipāta, and Ekādasakanipāta, making eleven nipātas. According to the sutta –

‘‘Nine thousand suttas, and five hundred suttas;

"Evaṃ" (Thus): it was said, "For the mindstream that has various modes of occurrence and grasps various meanings and expressions, this is a designation of variety." And this kind of excellent mode does not occur for one whose mind is not well-directed or who has not done meritorious deeds in the past; therefore, by "evaṃ" (thus), he indicates his attainment of the two later wheels (of virtue). "Sutaṃ" (heard): through the act of hearing, the attainment of the two earlier wheels (of virtue). For one who lives in an unsuitable place or who lacks the support of good people, there is no hearing. Thus, through the accomplishment of the two later wheels, purity of intention (āsayasuddhi) is accomplished; through the accomplishment of the two earlier wheels, purity of effort (payogasuddhi) is accomplished. By that purity of intention, the accomplishment of expressive understanding (adhigamabyatti) is achieved; by purity of effort, the accomplishment of textual understanding (āgamabyatti) is achieved. Thus, the speech of one who is pure in effort and intention, and accomplished in textual understanding and realization, like the dawn arising with the sun, and like proper attention (yoniso manasikāro) to wholesome actions, is fit to precede the word of the Blessed One. Establishing the cause in its proper place, he says, "Evaṃ me sutaṃ" (Thus have I heard), and so on.

By this word "evaṃ" (thus), which illuminates various kinds of penetration, he indicates the presence of his own attainment of meaning-intuition (attha-paṭibhāna-paṭisambhidā). By this word "sutaṃ" (heard), which illuminates the distinction of what is to be heard, he indicates the presence of his attainment of dhamma-and-language-intuition (dhamma-nirutti-paṭisambhidā). And uttering this word "evaṃ" (thus), which illuminates proper attention (yoniso manasikāro), he indicates, "These things have been examined by me in my mind, well-penetrated by insight." Uttering this word "sutaṃ" (heard), which illuminates the act of hearing, he indicates, "Many things have been heard by me, retained, recited, and reflected upon." By both of these, indicating the completeness of meaning and expression, he generates respect for the hearing. For one who does not attentively listen to the Dhamma that is complete in meaning and expression is excluded from great benefit; thus, having generated respect, the Dhamma should be heard respectfully.

By this entire phrase "Evaṃ me sutaṃ" (Thus have I heard), the venerable Ānanda, not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the state of an unrighteous person and, acknowledging his discipleship, enters the state of a righteous person. Thus, he removes his mind from false teachings and establishes his mind in the true Dhamma. Declaring, "This was merely heard by me, but it is the word of that Blessed One," he liberates himself, acknowledges the Teacher, applies (his mind) to the word of the Conqueror, and establishes the standard of the Dhamma.

Moreover, by not claiming that it arose from himself when saying "Evaṃ me sutaṃ" (Thus have I heard), he clarifies the preceding statement: "This was received by me face-to-face from that Blessed One, confident in the four grounds of assurance, possessing the ten powers, standing in the place of the leader, roaring the lion's roar, the supreme among all beings, the lord of the Dhamma, the king of the Dhamma, the master of the Dhamma, the lamp of the Dhamma, the refuge of the Dhamma, the noble wheel-turning king of the true Dhamma, the Perfectly Enlightened One; here, no doubt or uncertainty should be made in meaning, in Dhamma, in word, or in expression." Thus, he destroys the lack of faith in this Dhamma among all gods and humans and generates the wealth of faith. Therefore, this is said:

"He destroys the faithless, increases faith in the Dispensation;
Saying 'Thus have I heard,' thus speaks the disciple of Gotama."

"Ekaṃ" (One): is a designation of numerical limitation. "Samaya" (Time): is a designation of specification. "Ekaṃ samayaṃ" (One time): is an indication of unspecified limitation. Here, the word "samaya" (time):

"Is seen in the senses of conjunction, moment, period,
Collection, cause, view, gain, abandonment, and penetration."

Thus, for him, in such instances as, "Perhaps we may approach him tomorrow, taking into account the occasion and the time" (Dī. Ni. 1.447), "samavāyo" means "conjunction." In instances such as, "Monks, one moment and one time are sufficient for living the holy life" (A. Ni. 8.29), "khaṇo" means "moment." In instances such as, "Hot time, scorching time" (pāci. 358), "kālo" means "period." In instances such as, "The Great Assembly in the Pavana forest" (Dī. Ni. 2.332), "samūho" means "collection." In instances such as, "Bhaddāli, even the reason was not penetrated by you that the Blessed One is dwelling in Sāvatthī, and the Blessed One will know me, 'Bhaddāli is a monk who does not fulfill the training in the Teacher's dispensation.' Bhaddāli, even this reason was not penetrated by you" (Ma. Ni. 2.135), "hetu" means "cause." In instances such as, "At that time, Uggāhamāna, the wanderer, the son of Samaṇamuṇḍikā, was living at Tindukācīra in the single-sāla tree grove in Mallikā’s Park, holding a doctrine of occasions" (Ma. Ni. 2.260), "diṭṭhi" means "view."

"He who understands the meaning in the visible Dhamma,
And the meaning in the future life,
Is called wise, because of his understanding of meaning."

In instances such as this (Saṃ. Ni. 1.129), "paṭilābho" means "gain." In instances such as, "Having rightly abandoned conceit, he made an end to suffering" (Ma. Ni. 1.28), "pahānaṃ" means "abandonment." In instances such as, "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of torment, the characteristic of change, and the characteristic of penetration" (paṭi. Ma. 2.8), "paṭivedho" means "penetration." But here, its meaning is "time." Therefore, among the divisions of time, such as year, season, month, half-month, night, day, forenoon, midday, afternoon, first watch, middle watch, last watch, and moment, it indicates "one time."

Although whatever suttaṃ was spoken in whatever year, season, month, fortnight, part of the night, or part of the day among these years, etc., all of that was well-known and well-established by the Elder's wisdom. However, since it is not easy to remember, recite, or have recited if it is said, "Thus have I heard in such-and-such year, in such-and-such season, in such-and-such month, in such-and-such fortnight, in such-and-such part of the night, or in such-and-such part of the day," and much would have to be said, therefore, summarizing that meaning in one word, he said, "Ekaṃ samayaṃ" (One time).

Or those well-known divisions of time among gods and humans, such as the time of entering the womb, the time of birth, the time of awakening, the time of renunciation, the time of difficult practices, the time of victory over Māra, the time of enlightenment, the time of dwelling in the happiness of the Dhamma seen in this life, the time of teaching, and the time of final passing away—among these times, he indicates "one time," which is the time of teaching. And this, among the times of the activities of knowledge and compassion, is the time of the activity of compassion; among the times of acting for one's own benefit and for the benefit of others, it is the time of acting for the benefit of others; among the times of the two duties for those assembled, it is the time of Dhamma talk; among the times of teaching and practice, it is the time of teaching. Even among these times, referring to one of them, he said, "Ekaṃ samayaṃ" (One time).

But why, in this instance, unlike how in the Abhidhamma, "At the time when the desire-realm" (yasmiṃ samaye kāmāvacara), and in other Sutta passages, "At the time when, monks, a monk quite secluded from desires" (yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi), the designation is made with the locative case, and in the Vinaya, "At that time, the Buddha, the Blessed One" (tena samayena buddho bhagavā), the designation is made with the instrumental case, why here is the designation made with the accusative case, saying "Ekaṃ samayaṃ" (One time)? There, it is that way, and here it is different, because of the possibility of different meanings. There, in the Abhidhamma and in other Sutta passages, the meaning of location and the meaning of the state of being are possible. For the location, the word "samaya" (time) has the meaning of "time" and the meaning of "collection." By the being of the phassa-dhamma (contact-dhammas) spoken of there, the being of the time that is reckoned as the cause-conjunction-moment is characterized. Therefore, to illuminate that meaning, the designation is made there with the locative case.

And in the Vinaya, the meaning of "cause" and the meaning of "instrument" are possible. For at that time, which was the occasion of the enactment of the training rules (sikkhāpada), even Sāriputta and others found it difficult to understand. As the Blessed One enacted the training rules with that occasion as the cause and as the instrument, and expecting the cause of the enactment of the training rules, he dwelt there and there. Therefore, to illuminate that meaning, the designation is made there with the instrumental case.

Here, however, in this and other similar instances, the meaning of "constant association" is possible. For at whatever time the Blessed One taught this or another sutta, he constantly dwelt in the state of compassion. Therefore, to illuminate that meaning, here the designation is made with the accusative case. Therefore, this is said:

"Considering that meaning, by the locative and instrumental cases,
'Samaya' is spoken elsewhere, but here by the accusative."

But the ancients explain: "Whether it is 'tasmiṃ samaye' (at that time), or 'tena samayena' (by that time), or 'ekaṃ samayaṃ' (one time), this is merely a difference in expression; the meaning is the locative in all cases." Therefore, even when "ekaṃ samayaṃ" (one time) is said, the meaning should be understood as "ekasmiṃ samaye" (at one time).

"Bhagavā" (The Blessed One): is venerable. For in the world, they call the venerable one "Bhagavā." And this one is venerable to all beings because of his excellence in all virtues; therefore, he should be understood as "Bhagavā." It was also said by the ancients:

"'Bhagavā' is the best word, 'Bhagavā' is the supreme word;
He is venerable, endowed with respect; therefore, he is called 'Bhagavā.'"

Moreover—

"He is fortunate, he has broken (defilements), he is endowed,
And he is distinguished by virtues;
He has shared, he has gone to the end,
Therefore, in existences, he is 'Bhagavā.'"

This was already said in the section on recollection of the Buddha in the Visuddhimagga (Visuddhi. 1.142, 144).

By the phrase "evaṃ me sutaṃ" (thus have I heard), showing the Dhamma as it was heard, he makes the Dhamma-body of the Blessed One manifest. Thus, he reassures the people who are longing for the Teacher's presence, saying, "This is not a teaching without a Teacher; this is your Teacher." By the phrase "ekaṃ samayaṃ bhagavā" (one time the Blessed One), showing the non-existence of the Blessed One at that time, he establishes the final passing away of the physical body. Thus, he shakes up the people who are intoxicated with pride in life, saying, "Even the Blessed One, the ten-powered one with a body like a vajra-thunderbolt, who was the teacher of such noble Dhamma, has passed away; by what else should hope in life be generated?" And he generates enthusiasm for the true Dhamma in them. Saying "evaṃ" (thus), he indicates the accomplishment of teaching. "Me sutaṃ" (heard by me), the accomplishment of discipleship. "Ekaṃ samayaṃ" (one time), the accomplishment of time. "Bhagavā" (the Blessed One), the accomplishment of the teacher.

"Sāvatthiyaṃ" (At Sāvatthī): in a city of that name. This locative case is in the sense of proximity. "Viharati" (Dwelled): this is an indication of being associated with one of the modes of dwelling, namely, the physical postures, the divine abodes, the brahma abodes, or the noble abodes, without specifying which. Here, however, it is an indication of being associated with one of the physical postures, namely, standing, walking, sitting, or lying down. Therefore, the Blessed One should be understood as dwelling whether he is standing, walking, sitting, or lying down. For he carries on and maintains the continuation of the individual existence without interruption by alternating one physical posture with another; therefore, he is said to be "dwelling" (viharati).

"Jetavane" (In Jeta's Grove): in the grove of Prince Jeta. For it was planted, grown, and maintained by him, and he was its owner; therefore, it came to be called Jetavana. In that Jetavana. "Anāthapiṇḍikassa ārāme" (In Anāthapiṇḍika's Park): in the park that came to be called Anāthapiṇḍika's because it was given by the householder Anāthapiṇḍika to the Saṅgha of monks headed by the Buddha, at the cost of fifty-four koṭis of gold coins. This is the summary here, but the detailed account is given in the commentary on the Sabbāsava Sutta in the Majjhima Commentary in the Papañcasūdanī (Ma. Ni. Aṭṭha. 1.14 ff.).

Here, it may occur: if the Blessed One dwells in Sāvatthī, "Jetavane" (in Jeta's Grove) should not be said. If he dwells there, "Sāvatthiyaṃ" (in Sāvatthī) should not be said. For it is not possible to dwell in both places at one time. But this should not be seen in this way. Did we not say, "The locative case is in the sense of proximity"? Therefore, just as herds of cows wandering near the Ganges, Yamunā, etc., are said to be "wandering in the Ganges, wandering in the Yamunā," so too here, since Jetavana is near Sāvatthī, he is said to be "dwelling in Sāvatthī, in Jetavana." The mention of Sāvatthī is to indicate the alms-village, and the remaining mention is to indicate a suitable dwelling place for renunciants.

There, by the mention of Sāvatthī, the venerable Ānanda shows the Blessed One's support by householders; by mentioning Jetavana, etc., his support by renunciants. Thus, by the former, the avoidance of self-mortification is shown by the acceptance of requisites; by the latter, the way to avoid indulgence in sensual pleasure is shown by the abandonment of sensual objects. By the former, application to teaching the Dhamma; by the latter, inclination towards solitude. By the former, approaching with compassion; by the latter, departing with wisdom. By the former, inclination towards the accomplishment of benefit and happiness for beings; by the latter, non-attachment in doing benefit and happiness for others. By the former, dwelling in comfort due to the non-abandonment of righteous happiness; by the latter, the cause for application to higher human states. By the former, the abundance of help for humans; by the latter, for deities. By the former, being born in the world and growing up in the world; by the latter, non-attachment to the world. By the former, "Monks, when one person arises in the world, he arises for the benefit of many people, for the happiness of many people, out of compassion for the world, for the good, benefit, and happiness of gods and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One" (A. Ni. 1.170)—thus, the accomplishment of the purpose for which the Blessed One arose; by the latter, dwelling in accordance with where he arose. For the Blessed One first arose in the Lumbinī Grove, and secondly at the Bodhi-maṇḍa, thus he arose in a grove at both mundane and supramundane births. Therefore, he shows his dwelling in a grove. In this way, the connection of meanings should be understood here.

Here, indicates the place and time. For at whatever time he dwells, at that time; and in whatever monastery he dwells, in that monastery, he indicates. Or, it indicates the place and time suitable for speaking. For the Blessed One does not speak the Dhamma in an unsuitable place or time. "It is not the right time, Bāhiya," etc. (udā. 10) is evidence here. Kho is merely a particle used to fill the sentence, or a nipāta used for emphasis or to indicate the beginning. Bhagavā indicates the world-teacher. Bhikkhū is a term referring to individuals fit to hear the discourse. Moreover, here, the meaning of the word should be understood in the way, "one is called a bhikkhu because he is a mendicant, because he has undertaken the mendicant's way of life," etc. (pārā. 45; vibha. 511). Āmantesī means addressed, spoke to, or summoned; this is the meaning here. Elsewhere, however, it also means informing. As he said, "I address you, monks, I inform you, monks." And also in the sense of calling. As he said, "Go, monk, and address Sāriputta in my words" (a. ni. 9.11; saṃ. ni. 2.32).

Bhikkhavo indicates the manner of address. And that is said due to the accomplishment of qualities such as the characteristic of being a mendicant. For a bhikkhu is endowed with the quality of being a mendicant, a bhikkhu is endowed with the quality of having the nature of a mendicant, and a bhikkhu is endowed with the quality of being skilled in mendicancy, so those skilled in language think. And by that word, which is accomplished by the possession of qualities such as the characteristic of being a mendicant, he suppresses haughtiness and dejection, revealing a way of life not frequented by the base or the superior. Bhikkhavo: with this word, which comes forth preceded by a heart full of compassion and gentle eyes, he turns them towards his face. And by that word, which indicates his desire to speak, he generates in them a desire to listen. And by that word, with the meaning of summoning, he also directs them to careful hearing and attention. For the success of the Dispensation depends on careful hearing and attention.

Even with other gods and humans being present, why did he address only the monks? Because they are the eldest, the best, the closest, and always near. For the Blessed One's teaching of the Dhamma is common to all assemblies. And of the assembly, the monks are the eldest because they arose first, the best because they have adopted the homeless life as a beginning and follow the Teacher's conduct, and because they are the receivers of the entire Dispensation. They are close because they are sitting near the Teacher. They are always near because they are attendants of the Teacher. Moreover, he addressed only them because they are vessels for the teaching of the Dhamma and capable of practicing as instructed.

But why did the Blessed One, when teaching the Dhamma, first address the monks, and not just teach the Dhamma? In order to generate mindfulness. For the monks might be sitting there thinking of something else, with distracted minds, or reflecting on the Dhamma, or attending to a meditation subject; if the Dhamma were taught without addressing them, they would not be able to consider, "What is the cause, what is the condition, by what prompting is this teaching given?" and they might grasp it wrongly, or they might not grasp it at all. Therefore, in order to generate mindfulness in them, the Blessed One first addresses them and then teaches the Dhamma.

Bhadante is a word of respect, or a giving of response to the Teacher. Moreover, as the Blessed One says "Bhikkhavo," he addresses those monks. As they say "Bhadante," they respond to the Blessed One. Thus, "Bhikkhavo" is what the Blessed One speaks at the beginning, and "Bhadante" is what they respond. "Bhikkhavo" causes a response to be given, and "Bhadante" they give the response. Te bhikkhū: those whom the Blessed One addressed, they. Bhagavato paccassosuṃ: they responded to the Blessed One's address, they listened facing him, they received it, they accepted it, is the meaning. Bhagavā etadavocā: the Blessed One spoke this entire Sutta, which was now to be said. And with this much, the explanation of the meaning of the introduction, adorned with references to time, place, assembly, and person, which was spoken by the venerable Ānanda for the easy understanding of this Sutta, is complete.

Description of Forms, etc.

Now the opportunity has arisen for the explanation of the Sutta laid down by the Blessed One in the manner of "I do not, monks, perceive even one other form..." Since this Sutta explanation becomes clear only when spoken after examining the laying down of the Sutta, therefore the examination of the laying down of the Sutta should first be understood. For there are four ways of laying down a Sutta: according to one's own inclination (attajjhāsaya), according to another's inclination (parajjhāsaya), based on a question (pucchāvasika), and based on an event (aṭṭhuppattika). Among these, those Suttas that the Blessed One spoke without being requested by others, but solely out of his own inclination, such as the Ākaṅkheyya Sutta, the Vattha Sutta, and so forth, their laying down is according to one's own inclination. But those that were spoken looking at the inclination, tolerance, mind, aspiration, and potential for understanding of others, in this way: "The qualities conducive to Rāhula's maturity in liberation are ripe; suppose I train Rāhula further in the destruction of the āsavas" (saṃ. ni. 4.121; ma. ni. 3.416), such as the Rāhulovāda Sutta, the Dhammacakkappavattana Sutta, and so forth, their laying down is according to another's inclination. But when those various gods and humans approached the Blessed One and asked various questions, those that were spoken by the Blessed One after being asked in this way, such as the Devatāsaṃyutta, the Bojjhaṅgasaṃyutta, and so forth, their laying down is based on a question. But those that were spoken in connection with an arisen cause, such as the Dhammadāyāda Sutta, the Puttamaṃsūpama Sutta, and so forth, their laying down is based on an event. Thus, among these four ways of laying down, the laying down of this Sutta is according to another's inclination. For it was laid down according to another's inclination. According to whose inclination? Of men who are attached to forms.

In "nāhaṃ, bhikkhave" etc., the na- is for the purpose of negation. Ahaṃ indicates himself. Bhikkhave he addresses the monks. Aññaṃ means other than the form of a woman that will now be spoken of. Ekarūpampi means even one form. Samanupassāmī there are two kinds of samanupassanā: ñāṇasamanupassanā (perception with knowledge) and diṭṭhisamanupassanā (perception with views). Of these, "he perceives as impermanent, not as permanent" (paṭi. ma. 3.35), this is called perception with knowledge. But "He perceives form as self," etc. (paṭi. ma. 1.130) is called perception with views. Among these, here ñāṇasamanupassanā is intended. The connection of this word should be understood with the na- negation. For this is said: "Even looking with the all-knowing knowledge, I do not perceive even one other form." Yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati: whatever form, having overcome, having seized, having consumed, remains overpowering the four-jhana wholesome mind of a man attached to forms. For in "having overcome all the elephant corps," etc. (saṃ. ni. 1.126), seizing is called pariyādāna. In "The perception of impermanence, monks, cultivated and developed, completely consumes all sensual lust," etc. (saṃ. ni. 3.102), consuming. Here, both are valid. Therein, this form, seizing the four-jhana wholesome mind, does not seize it with the hand like a man seizing a bunch of blue lotuses, nor, while consuming it, does it consume it like fire heating water on a hearth. It should be understood that, while preventing its arising, it both seizes and consumes even a four-jhana wholesome mind. Therefore it was said, "Purisassa cittaṃ pariyādāya tiṭṭhati".

Yathayidaṃ: just as this. Itthirūpaṃ: the form of a woman. Therein, according to the sutta, "What, monks, do you call form? It is called form because it is afflicted. By what is it afflicted? It is afflicted by cold and also afflicted by heat" (saṃ. ni. 3.79), the meaning of the word and the general characteristic of form should be understood. But this word rūpa occurs in many meanings such as khandha, bhava, nimitta, paccaya, sarīra, vaṇṇa, saṇṭhāna, and so on. For this, "whatever form there is, past, future, or present" (vibha. 2; mahāva. 22), here it occurs in the sense of the form aggregate. "He develops the path for rebirth in the realm of form" (dha. sa. 161; vibha. 624), here in the sense of the realm of form (rūpabhava). "Being inwardly with the perception of formlessness, he sees forms outwardly" (dha. sa. 204-232 ff.), here in the sense of a kasiṇa sign. "Evil, unwholesome states arise accompanied by form, not without form" (a. ni. 2.83), here in the sense of a condition. "Space enclosed by form goes into the reckoning as a body" (ma. ni. 1.306), here in the sense of a body. "Eye and forms being the condition, visual consciousness arises" (ma. ni. 1.400; 3.421), here in the sense of color. "One of beautiful form, pleased with form" (a. ni. 4.65), here in the sense of shape. By the word ādi, "pleasing form, delightful form, tasteless form" etc. should also be included. Here, however, it occurs in the sense of color, which is called the form-āyatana, arising from the four causes, of a woman. Moreover, whatever color is connected to the body of a woman, whether it be of clothing or adornment, or of perfumes, scents, etc., or of garlands, etc., and becomes an object for the visual consciousness of a man, all this should be understood as the form of a woman. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatīti this is said for the purpose of strengthening what was said before. Or, the former was said in the manner of a simile, "Just as this, monks, is the form of a woman," this is said in terms of showing the effect of overpowering.

Here is a story regarding the overpowering effect of a woman's form: It seems that the Nāga king Mahādāṭhika, having caused a great stupa to be built at Cetiyagiri in Ambatthala and having performed the Giribhaṇḍapūja ceremony, from time to time, surrounded by his harem, would go to Cetiyagiri and give great alms to the Saṅgha of monks. In a gathering place of many, mindfulness is not always well-established for everyone, and the king's chief queen, named Damiḷadevī, being in her early years, was beautiful and pleasing. Then a certain elder named Cittatthera, an elderly renunciate, looking with unrestrained control, took the sign in the object of her form, and, as if driven mad, wandered about in places where he stood and sat, saying, "Here, Damiḷadevī, here, Damiḷadevī." From then on, young novices referred to him by making up a name, "Mad Cittatthera." Then that queen soon died. Young novices, having gone to the charnel ground to see the corpse and having returned to his presence, said this: "Venerable Cittatthera, we have gone to the charnel ground to see the corpse of that queen for whom you lament." Even when thus spoken to, disbelieving, he said, "Whether you went to see her corpse or someone else's, your mouth is smoky." He only spoke mad talk. In this way, the form of a woman remained overpowering the mind of Mad Cittatthera.

Another story: It seems that King Saddhātissa, one day, surrounded by his harem, came to the monastery. A certain young man, standing at the doorpost of the Lohapāsāda, being unrestrained, looked at a woman. She too, stopping her going, looked at him. Both, burned by the fire of lust arisen within, died. In this way, a woman's form overpowers the mind of a young man.

Another story: It seems that a certain young man from Kalyāṇiyamahāvihāra, having gone to the Kāḷadīghavāpigāmadvāravihāra for the purpose of study, having completed his study duties, not taking the word of those desiring his help, thinking, "When asked by young novices in the place I have gone, I will have to tell the layout of the village," while wandering for alms in the village, taking the sign in an unsuitable object, having gone to his dwelling place, recognizing her clothing, asking, "Where, venerable, did you get this?" and knowing of her death, thinking, "Such a woman has died because of me," burned by the fire of lust arisen within, reached the destruction of life. In this way too, it should be understood that a woman's form overpowers the mind of a man.

2.The second, etc., are said according to the inclination of those attached to sounds, etc. Among them, itthisaddo means the sound arising from the mind of a woman, spoken, sung, or played. Moreover, the sound produced by a woman's clothing or adornment, or by musical instruments such as the vīṇā, conch, or drum, which are produced by a woman's effort, should also be understood as a woman's sound. For all of that overpowers the mind of a man.

There, the stories of the golden crab, golden peacock, young bhikkhu, and others should be understood. It is said that, relying on a mountain cave, a large herd of elephants lived. Not far from there was a large pond for their use, and in it lived a golden crab. Whenever they entered the pond, it would seize their feet with its claws, like tongs, and bring them under its control, killing them. The elephants, seeking a way to cross, made one great elephant their leader and roamed about. One day, it seized that elephant. The elephant, strong and mindful, thought, "If I were to roar in fear, all would flee without enjoying themselves as they please," and remained still. Then, knowing that all had crossed, to let his mate know that he had been seized, he roared and said:

"A deer with a horn, with long, beautiful eyes,
With skin like bone, living in water, without hair;
Overcome by it, I weep miserably,
May she not abandon me, dearer than life." (jā. 1.3.49);

Hearing that, knowing her husband had been seized, to free him from that fear, she spoke with the elephant and the crab, saying:

"Dear one, I will not abandon you, elephant of sixty years;
You are most beloved to me in this four-continent earth.

"Those crabs in the ocean, in the Ganges and Yamuna;
You are the best of water-dwellers among them, release my weeping husband." (jā. 1.3.50-51);

The crab, upon hearing the female's voice, loosened its grip. Then the elephant, thinking, "This is the opportunity," kept one foot as if still seized, lifted the other, crushed the crab on its back, dragged it a little, and threw it on the shore. Then all the elephants gathered and crushed it, saying, "Our enemy!" Thus, the female's voice overpowers the mind of the golden crab.

The golden peacock, entering the Himalayas and dwelling in a large mountain cave, always at sunrise, gazing at the sun's disc, protecting himself, speaks thus:

"Rising is the eyed one, the sole monarch,
Golden in hue, illuminating the earth;
To you I pay homage, golden in hue, illuminating the earth,
Protected by you, may we live the day.

"Those Brahmins, versed in the Vedas, in all Dhammas,
Homage to them, and may they protect me;
Homage to the Buddhas, homage to the Bodhi,
Homage to the liberated, homage to liberation;
Having made this protection,
The peacock goes for alms." (jā. 1.2.17);

Having taken his alms during the day, as he entered his dwelling place in the evening, looking at the setting sun, he also spoke this verse:

"Setting is the eyed one, the sole monarch,
Golden in hue, illuminating the earth;
To you I pay homage, golden in hue, illuminating the earth,
Protected by you, may we live the night.

"Those Brahmins, versed in the Vedas, in all Dhammas,
Homage to them, and may they protect me;
Homage to the Buddhas, homage to the Bodhi,
Homage to the liberated, homage to liberation;
Having made this protection,
The peacock made his dwelling." (jā. 1.2.18);

Having spent seven hundred years in this manner, one day, before the protective act, hearing the sound of a female peacock, without completing the protective act, he fell into the power of the hunter sent by the king. Thus, the female's voice overpowers the mind of the golden peacock. A young bhikkhu living on Chātapabbata and a young bhikkhu living on Sudhāmuṇḍaka, upon hearing the female's voice, met with disaster.

3. In the third, itthigandho means the olfactory sense organ arising from the four causes related to a woman. This body odor of a woman is unpleasant, but here, the adventitious odor of applied perfumes and unguents is intended. Some women have the odor of horses, some the odor of goats, some the odor of sweat, and some the odor of blood. Some blind fools are infatuated even with such women. However, the body of the jewel-woman of a wheel-turning monarch emits the scent of sandalwood, and her mouth the scent of a lotus. This is not for all women; here, only the adventitious odor of applied perfumes and unguents is intended. Animals such as elephants, horses, and bulls go even two, three, or four yojanas to the female of their own species due to the odor of estrus. Whether there is an odor from the woman's body or the odor of clothing, dwellings, unguents, garlands, etc., worn by the woman, all should be understood as itthigandha.

4. In the fourth, itthiraso means the gustatory sense organ arising from the four causes related to a woman. The Tipiṭaka-cūḷanāga and Cūḷābhaya Theras, however, say, "This flavor of saliva due to kissing and the flavor of enjoyment from a woman is itthiraso." What of that? Indeed, the flavor of a woman's lips, flesh, saliva, etc., and the flavor of the rice gruel and food given by the wife to her husband, all that should be understood as itthiraso. Indeed, many beings, taking whatever is given by their mother with her own hand as sweet, meet with disaster.

5. In the fifth, itthiphoṭṭhabbo means the tactile sensation of a woman, and the touch of clothes, ornaments, garlands, etc., on a woman's body should also be understood as itthiphoṭṭhabba. All of this overpowers the mind of a man, like the touch of an object of the opposite sex for a young bhikkhu reciting the scriptures in a group in the courtyard of the Mahācetiya.

The Pañcagarukajātaka should be brought forth and related to give evidence. There, in the deliberation of the market, etc., made by non-humans in the middle of the wilderness, the one who gave weight to form (rūpagaruko), being attached to the object of form, met with disaster, and so did the ones who gave weight to sound, etc., to the objects of sound, etc. Thus, it should be brought forth and related to give evidence. These five discourses were spoken only with regard to the five that are heavy (pañcagaruka).

6. Since the five that are heavy exist not only for men but also for women, he spoke five more discourses with regard to them as well. The meaning of those should be understood in the same way as stated above. Regarding the stories, in the first discourse, the story should be understood as that of the royal consort who died after looking at a young man standing at the gate of the Lohapāsāda. That has already been explained in detail below.

7. In the second discourse, the story of the woman in Bārāṇasī who lived by her beauty should be understood. It is said that Guttila the lute player sent a thousand (coins) to a certain woman, but she did not want to accept it, rejecting it. He, thinking, "I will do what needs to be done here," adorned and prepared himself immediately after the evening time, sat near her house at the door of another house, established the strings of the lute in the same qualities, and sang without exceeding the musical tone of the strings. That woman, hearing the sound of his song, thinking that the door (of liberation) was open, lost her life in the sky itself, (intending) to go to him.

8. In the third discourse, that the body of the wheel-turning monarch emits the scent of sandalwood, and his mouth the scent of a lotus, should be brought forth. This story should be understood here: In Sāvatthī, the husband of a certain householder's daughter, hearing the Buddha's teaching, thought, "It is not possible for me, as a householder, to fulfill this Dhamma," and went forth in the presence of a certain bhikkhu who lived on alms. Then, knowing that she was "without a husband," King Pasenadi of Kosala had her brought into the inner palace and, one day, taking a cluster of blue lotuses, entered the inner palace and ordered each woman to be given a blue lotus. While the flowers were being distributed, that woman received two in her hand. She showed an expression of joy, smelled them, and cried. The king, seeing her dual expression, summoned her and asked her. She told him the reason for her joy and the reason for her crying. Even when told for the third time, the king did not believe her. The next day, having removed all the scents of perfumes, unguents, and garlands from the entire royal residence, he prepared seats for the Saṅgha of bhikkhus headed by the Buddha, gave a great donation to the Saṅgha of bhikkhus headed by the Buddha, and at the end of the meal, he asked the woman, "Which is your Thera?" When she said, "This one," he knew and, having paid homage to the Teacher, said, "Bhante, may the Saṅgha of bhikkhus go with you; our so-and-so Thera will give the anumodana." The Teacher, leaving that bhikkhu, went to the monastery. As soon as the Thera began to speak the anumodana, the entire royal residence became as if filled with fragrance. The king, pleased, thinking, "Indeed, she is truthful," asked the Teacher the reason for this the next day. The Teacher declared, "In the past, while listening to the Dhamma talk, he used to utter 'sādhu, sādhu,' applauding with approval; that, Mahārāja, is the root cause of the benefit he has obtained."

"At the time of teaching the Good Dhamma, uttering 'sādhu, sādhu';
A fragrance arises from the mouth, like a lotus in the water."

The rest is straightforward everywhere. In this section, only what is appropriate has been spoken.

2. Description of the Section on the Abandoning of the Hindrances

11. In the first of the second (section), ekadhammampī (even one thing), here, dhamma should be understood in the sense of being without essence, as in "at that time, the dhammas are" (dha. sa. 121). Therefore, ekadhammampī means even one state that is without essence. This is the meaning here. Anuppannovā (either unarisen), here, the word vā should be seen as having the meaning of a collection, not of alternatives, as in "for the stability of beings who have come to be or for the support of those seeking birth (ma. ni. 1.402; saṃ. ni. 2.11), as far as, bhikkhus, beings are without feet or with two feet" (a. ni. 4.34; itivu. 90). This is the meaning here: "By whatever thing (dhamma) both unarisen sensual desire arises and arisen sensual desire leads to greater abundance and increase, I do not see another thing like an attractive object." There, anuppanno means unborn, unproduced, unmanifest, unarisen. Kāmacchando (sensual desire) means the sensual desire hindrance, elaborated in the way beginning with "that which is sensual desire, sensual lust, sensual delight, sensual thirst in sensual pleasures" (dha. sa. 1156). Uppajjatī (arises) means comes into being, becomes manifest. However, this arises when it is unarisen either through non-behavior or through an unexperienced object. Otherwise, in this beginningless Saṃsāra, there is nothing that is unarisen.

There, the defilement does not become manifest due to a certain person's observance or due to one of the following: studying, the dhutaṅgas, samādhi, Vipassanā, or new works. How so? A certain person is accomplished in observances; as he does the eighty-two minor observances, the fourteen major observances, and the observances for the cetiya courtyard, the bodhi courtyard, drinking water, the māḷaka, the uposatha hall, and for visiting and traveling bhikkhus, defilement does not get an opportunity. But when he abandons the observance and wanders with broken observances, it arises due to unwise attention and abandonment of mindfulness. Thus, even through non-manifestation, the unarisen arises.

A certain person is engaged in study; he learns one Nikāya, two, three, four, or five. As he learns the Tipiṭaka, the Buddha's word, according to meaning, according to the text, according to connection, according to what comes before and after, as he recites, teaches, preaches, and reveals it, defilement does not get an opportunity. But when he abandons the work of study and wanders lazily, it arises due to unwise attention and abandonment of mindfulness. Thus, even through non-manifestation, the unarisen arises.

A certain person is a holder of the dhutaṅgas; he lives undertaking the thirteen dhutaṅga qualities. As he maintains the dhutaṅga qualities, defilement does not get an opportunity. But when he abandons the dhutaṅgas and reverts to abundance, it arises due to unwise attention and abandonment of mindfulness. Thus, even through non-manifestation, the unarisen arises.

A certain person is practiced and skilled in the eight attainments; as he dwells in the first jhāna, etc., through the mastery of adverting, etc., defilement does not get an opportunity. But when he declines from jhāna or gives up jhāna and engages in talking, etc., it arises due to unwise attention and abandonment of mindfulness. Thus, even through non-manifestation, the unarisen arises.

A certain person is a Vipassanā practitioner; he lives doing the work in the seven contemplations or in the eighteen great Vipassanās. As he lives thus, defilement does not get an opportunity. But when he abandons the work of Vipassanā and lives frequently solidifying the body, it arises due to unwise attention and abandonment of mindfulness. Thus, even through non-manifestation, the unarisen arises.

=One is engaged in construction work, building assembly halls, dining halls, and so on. While he is occupied with planning these constructions, defilement does not get a chance. However, in another time, when his construction work is finished or abandoned, it arises by way of unwise attention and neglect of mindfulness. Thus, even without habitual practice, what has not arisen, arises.

=Moreover, one who has come from the Brahma realm is a pure being; because of non-association, defilement does not get a chance. However, in another time, having gained association, it arises by way of unwise attention and neglect of mindfulness. Thus, even without habitual practice, what has not arisen, arises. Thus, the arising of what has not arisen due to lack of habitual practice should be understood in this way.

=How [does it arise] by way of an object not previously experienced? Here, someone encounters an agreeable object such as a form, etc., that has never been experienced before; due to unwise attention and neglect of mindfulness towards it, craving arises. Thus, by way of an object not previously experienced, what has not arisen, arises.

=Arisen means born, come into being, produced, brought forth, manifested. For increase means for repeated existence. For abundance means for expansive existence, for accumulation. Herein, it is impossible that once craving has arisen, it will not cease; or that once ceased, it will not arise again. However, arising again and again in the same object that has ceased, or in another object, it leads to increase and abundance.

=A beautiful object means an object that is a basis for lust. "Monks, evil, unwholesome states arise with a cause, not without a cause" - here, 'cause' (nimitta) is a name for a condition. "Monks, a bhikkhu devoted to the higher mind should attend to five causes from time to time" (ma. ni. 1.216) - here, it means a reason. "He cultivates and develops that cause" (a. ni. 9.35) - here, it means concentration (samādhi). "What cause (nimitta) having come to, what cause attending to, immediately there is the destruction of the āsavas" (a. ni. 6.27) - here, it means insight (vipassanā). But here, a desirable object-phenomenon that is a basis for lust is intended by "a beautiful object". Attending unwisely means: "What is unwise attention? Considering impermanent as permanent, suffering as happiness, not-self as self, unattractive as attractive is unwise attention, wrong-path attention, turning the mind towards or repeatedly towards what is contrary to truth, application, thorough application, attention. This is called unwise attention" (vibha. 936). By way of this attention, to one attending in an unskillful way.

=12. Secondly, ill-will is like indigestion (bhattabyāpatti), the mind’s aversion, the abandonment of its natural state. This is a designation for the hindrance of ill-will, which is described in detail as, "The thought arises: 'He has done me harm'" (dha. sa. 1160). Repugnant object means an undesirable object. This is a designation for both aversion itself and the object of aversion. And it has been said in the commentary: "Aversion is also a repugnant object, a phenomenon that is an object of aversion is a repugnant object." The rest here should be understood in the same way as explained for sensual desire. As it is here, so it is in the following [cases] as well. For there, I will explain only the specific differences.

=13. Thirdly, sloth and torpor are sloth and torpor. Among these, sloth is the mind's unworkability; this is a designation for a state of laziness. Torpor is the unworkability of the three aggregates; this is a designation for the fickle state of kapimiddha. The detailed explanation of both should be understood in the way beginning with "What is sloth? That which is the mind's unfitness, unworkability, sinking down, collapsing. What is torpor? That which is the body's unfitness, unworkability, heaviness, extreme heaviness" (dha. sa. 1162-1163). Discontent, etc., should be understood in the way explained in the Vibhaṅga. For it has been said –

=Discontent? Discontent, discontentedness, disinclination, non-delight, aversion, distress in solitary dwelling places or in any particularly skillful qualities, this is called discontent. What is languor there? That which is languor, languishing, the state of being languid, laziness, becoming lazy, the state of being lazy, this is called languor. What is yawning there? That which is the body's stretching, yawning, bending down, bowing down, contracting, inclining, being affected by illness, this is called yawning. What is drowsiness after meals there? That which is drowsiness, intoxication from food, fatigue from food, burning from food in one who has eaten, coarseness of body, this is called drowsiness after meals. What is the sinking of consciousness there? That which is the mind's unfitness, unworkability, sinking down, collapsing, sinking, the state of sinking, the state of having sunk down, sloth, the state of being slothful, the state of having become slothful of the mind, this is called the sinking of consciousness" (vibha. 856, 857, 859, 860).

=Here, the first four phenomena are causes for the hindrance of sloth and torpor by way of co-nascence and by way of dependence, but the sinking of consciousness is not co-nascent with oneself by oneself, but exists in the category of dependence.

=14. Fourthly, restlessness and remorse are restlessness and remorse. There, restlessness is the mind's agitated state. Remorse is the regret due to unperformed good and performed evil. Mental unquiet is a name for restlessness and remorse itself. Of one with an unquiet mind means of one whose mind has not been quieted by jhāna or by vipassanā. However, this unquietness is a condition by way of dependence for restlessness and remorse.

=15. Fifthly, doubt is the hindrance of doubt, which has been explained in detail in the way beginning with "He is doubtful about the teacher" (dha. sa. 1167). Unwise attention is just as described above.

=16. Sixthly, sensual desire that has not arisen, does not arise means what has not arisen does not arise due to only two reasons: by way of lack of habitual practice or by way of an object not previously experienced; thus it is only suppressed, and does not gain a cause or condition again. Here too, the lack of habitual practice should be understood by way of duties, etc. For, for some, just as described, when engaged in duties, while performing the duty, defilement does not get a chance, it is suppressed by way of duty. Having made it suppressed in that way, having developed [insight], he attains arahantship, like the Elder Milakkha Tissa.

=It seems that this venerable one was born in a hunter family in the village of Eṇḍavāla Mahā Vihāra in the Rohaṇa country during the time of alms-gathering. Having come of age and established a household, thinking "I will support my children and wife," having set up a hundred nets, tied a hundred snares, planted a hundred stakes, and accumulating much evil, one day he took fire and salt from his house and went into the forest. Having killed a deer caught in a snare, having eaten charcoal-roasted meat, being thirsty, he entered the Eṇḍavāla Mahā Vihāra, and not finding even enough water to quench his thirst in the ten or so water pots in the water pavilion, he began to complain, "What is this? In a place where so many bhikkhus live, there is not even enough water to quench the thirst of those who come thirsty." The Elder Cūḷapiṇḍapātika Tissa, hearing his words, while going to him, seeing ten or so water pots full in the water pavilion, thinking "This will be a jīvamānapetaka being," said, "Layman, if you are thirsty, drink water," and lifting up a water scoop, poured it into his hands. Because of his deed, the water he drank and drank vanished as if poured into a hot pot; even drinking from all the pots, his thirst was not quenched. Then the Elder said to him, "Layman, how terrible is the deed you have done; you have just now become a peta; how will the result be?"

=Hearing his words, gaining a sense of urgency, having paid homage to the Elder, having dismantled those nets etc., having quickly gone home, having looked at his children and wife, having broken his weapons, having released the caged deer and birds into the forest, he approached the Elder and requested ordination. The ordination is difficult, friend; how will you ordain? Venerable sir, having seen such a visible cause, how will I not ordain? The Elder gave him the meditation subject of the five aggregates and ordained him. Having undertaken the duties, while learning the Buddha's teaching, one day, hearing the passage in the Devadūta Sutta, "Monks, the wardens of hell cast him again into the great hell" (ma. ni. 3.270; a. ni. 3.36), he said, "Sirs, they cast a being who has experienced such a mass of suffering into the great hell again; alas, how heavy is the great hell." Yes, friend, it is heavy. Is it possible, venerable sir, to see it? "It is not possible to see it, I will show you a cause to make it like seen," having instructed a novice, "Have a pile of damp wood made on a stone slab." He did so. The Elder, as he was sitting there, having supernormally brought a particle of fire the size of a firefly from the great hell, threw it into the novice's pile of wood while he was watching. The dropping of it there and the burning and turning into ashes of the pile of wood happened simultaneously.

=Having seen that, he asked, "Venerable sir, how many burdens are there in this Dispensation?" Friend, the burden of insight, the burden of study. "Venerable sir, study is a burden for one who is strong, but for me, faith is the basis of suffering, I will fulfill the burden of insight; give me a meditation subject," having paid homage, he sat down. The Elder, thinking "this bhikkhu is accomplished in duties," standing at the head of duties, spoke the meditation subject to him. Taking the meditation subject, he does the work of insight and fulfills the duties. One day he performs the duties at Cittalapabbata Mahā Vihāra, one day at Gāmeṇḍavāla Mahā Vihāra, one day at Gocaragāma Mahā Vihāra. When sloth and torpor have overcome him, fearing the decline of duties, having wet a bundle of straw and placing it on his head, he sits down with his feet immersed in water. One day, having performed duties for two watches at Cittalapabbata Mahā Vihāra, when sleep had begun to overcome him at the time of the powerful dawn, having placed wet straw on his head, while sitting he heard a novice on the eastern slope reciting the Aruṇavatī Sutta –

="Begin, go forth, exert yourselves in the Buddha's Dispensation;
Shake off the army of death, like an elephant a house of reeds.

="Whoever in this Doctrine and Discipline, lives heedfully;
Having abandoned the round of births, will make an end of suffering." (saṃ. ni. 1.185) –

=Hearing this passage, generating joy thinking "this was spoken by the Sammāsambuddha for a bhikkhu like me who has aroused energy," having generated jhāna, having made that itself the basis, having become established in the Anāgāmi fruit, striving again and again, he attained arahantship together with the discriminations. At the time of final passing away, showing that same cause, he said thus –

="A wet bundle of straw, I took upon my head and walked;
I have attained the third state, in this I have no doubt."

=For such a one, defilement suppressed by way of duty remains suppressed in that way.

=Like the Elder Maliyadeva. It seems that this venerable one, during the time of being a bhikkhu for three years, both took the uddesa and did the work of insight at the Maṇḍalārāma Mahā Vihāra in Kallagāma. One day, while he was going for alms in Kallagāma, a female lay follower, giving gruel, generating motherly love, having seated the Elder inside her house, having fed him fine food, asked, "In which village do you live, dear one?" "I do the work of study in Maṇḍalārāma Mahā Vihāra, female lay follower." "Then, dear one, as long as you do the work of study, regularly take alms here." He accepted, and regularly takes alms there, and at the end of the meal duty, while giving thanks, he only speaks the two phrases, "May you be happy, may you be freed from suffering," and leaves. During the three months of the rains retreat, making a collection of alms by caring for her, at the great pavāraṇā he attained arahantship together with the discriminations. The Elder Nevāsika said, "Friend Mahādeva, today a great crowd will gather in the monastery, may you give the gift of Dhamma to them." The Elder accepted.

=Young novices gave a sign to a female lay follower, saying, "Today your son will preach the Dhamma, you should go to the monastery and listen." She replied, "Sirs, not everyone knows how to preach the Dhamma, my son has only been saying 'May you be well, may you be free from suffering' to me for so long, do not jest." "No, female lay follower, whether you know or do not know, attend to it, go to the monastery and just listen to the Dhamma." The female lay follower, taking perfumes and flowers, went, made offerings, and sat in the assembly listening to the Dhamma. The day's Dhamma speaker and the reciter, knowing their limits, got up. Then Maliyadeva Thera, sitting on the Dhamma seat, taking the fan, spoke in sequence, "For three months, I have been offering anumodanā to the great female lay follower with just two words, today, having considered the three Piṭakas all night, I will explain the meaning of those same two words," and beginning the Dhamma talk, he spoke all night. At the sunrise, at the end of the discourse, the great female lay follower was established in the fruit of stream-entry.

=A Thera named Tissabhūti, while learning the Vinaya, entered a village for alms round and looked at an improper object. Greed arose in him, and without moving his planted foot, pouring the rice-gruel from his bowl into the bowl of the attending young boy, he thought, "This thought, if it grows, will sink me in the four woeful states," and turning back from there, went to his teacher, paid homage, stood to one side, and said, "A sickness has arisen in me, I will return being able to cure it, otherwise I will not return. You should keep me in mind for the day's lesson and the evening's lesson, but do not keep the pre-dawn lesson," and saying this, he went to Mahāsaṅgharakkhita Thera, a resident of Malaya. The Thera, while arranging his own leaf-hut, without even looking at him, said, "Return, friend, your bowl and robe." "Venerable sir, I have a sickness, if you are able to cure it, I will return them." "Friend, you have come to one who is capable of curing the arisen disease, return them." The obedient bhikkhu, thinking "Our teacher would not say this without knowing," placed the bowl and robe, showed his duty to the Thera, paid homage, and sat to one side.

=The Thera, knowing that "This is of lustful character," spoke on the foulness meditation. He, rising, hung the bowl and robe on his shoulder and repeatedly paid homage to the Thera. "What, friend Mahābhūti, are you showing excessive humility?" "Venerable sir, if I will be able to do my own task, that is skillful. If not, this is my last sight!" "Go, friend Mahābhūti, for a son of good family who is engaged in such effort, neither jhāna nor vipassanā, nor the path nor the fruit is difficult to obtain." Hearing the Thera's words, showing humility, going to the root of the six sepaṇṇi trees which he had determined at the time of arrival, sitting cross-legged, making the foulness meditation a foundation, establishing insight, being established in arahantship, he attained the pre-dawn lesson. For those of such kind, defilements suppressed by way of study remain just suppressed.

=Like Mahāsīva Thera, a resident of Gāmantapabbhāra. It is said that the Thera, residing in the Tissamahāvihāra in a great village, taught the three Piṭakas in terms of meaning and text to eighteen great groups. Sixty thousand bhikkhus, abiding by the Thera's advice, attained arahantship. One bhikkhu among them, with the joy arisen regarding the Dhamma he had penetrated, thought, "Does our teacher have this happiness?" Considering, knowing the Thera to be a worldling, thinking, "By some means I will arouse his saṃvega," going from his dwelling place to the Thera, paying homage, showing his duty, he sat down. Then the Thera said to him, "Why have you come, friend, for alms?" "If you would make an opportunity for me, I have come to take up a passage of Dhamma." "Many, friend, are taking up, there will be no opportunity for you." Not obtaining an opportunity in all parts of the day and night, he said, "Venerable sir, if there is no opportunity like this, how will you obtain an opportunity for death?" Then the Thera thought, "This one has not come for the lesson, but he has come to generate saṃvega in me." That Thera also, saying, "A bhikkhu should be like me, venerable sir," paying homage to the Thera, rose up into the sky, adorned with jewels, and departed.

=The Thera, with saṃvega born from the time of his departure, after having the day's lesson and the evening's lesson recited, placing the bowl and robe near his hand, taking the bowl and robe with the bhikkhu descending taking the pre-dawn lesson, undertaking the thirteen dhuta qualities completely, going to the Gāmantapabbhāra hermitage, cleaning the mountain shelter, raising up a cot and stool, resolving "Without attaining arahantship, I will not stretch my back on the cot," he went down for walking meditation. While he was striving "Today I will attain arahantship, today I will attain arahantship," the pavāraṇā arrived. He, with the pavāraṇā approaching, thinking "Having abandoned the state of a worldling, I will perform the purification pavāraṇā," exerts himself excessively. He, being unable to produce the path or the fruit by that pavāraṇā, saying "Even one like me who has started insight does not obtain it, indeed this arahantship is difficult to obtain," with that same method, being abundant in standing and walking meditation, after having practiced the life of a recluse for thirty years, seeing the full moon standing in the middle of the great pavāraṇā, thinking "Is the lunar disk pure, or is my virtue?", considering "The mark of a hare is evident in the lunar disk, but from my ordination until today there is no blemish or spot in my virtue," generating joy and gladness, because of ripened knowledge, suppressing the joy, he attained arahantship together with the paṭisambhidā. For one of such kind, defilements suppressed by way of ascetic practice remain just suppressed.

=Like Mahātissa Thera. It is said that the Thera, from the time of rains-residence, was a gainer of the eight attainments. He, with the defilements suppressed by samāpatti, without emergence, only by way of learning, questioning and reciting, speaks about the boundary of the Noble Path, even at the age of sixty he does not know his worldling state. Then one day, from the Tissamahāvihāra in the great village, the Saṅgha of bhikkhus sent a message to Dhammadinna Thera, a resident of Talaṅgara, "The Thera should come and give us a Dhamma talk." The Thera, accepting, thinking "There is no bhikkhu older than me near me, but Mahātissa Thera is my meditation teacher, I will make him the Saṅgha-Thera and go," surrounded by the Saṅgha of bhikkhus, going to the Thera's monastery, in the day-quarters, showing his duty to the Thera, he sat to one side.

=The Thera said, "Why, Dhammadinna, have you come after so long?" "Yes, venerable sir, the Saṅgha of bhikkhus sent me a message from the Tissamahāvihāra, I will not go alone, but having desired to go with you, I have come," while speaking words of endearment, elaborating, he asked, "When, venerable sir, was this Dhamma attained by you?" "About sixty years, friend Dhammadinna." "Can you wield samāpatti, venerable sir?" "Yes, friend." "Could you construct a pond, venerable sir?" "No, friend, that is burdensome," saying this, in his presence, he constructed a pond. "Now, venerable sir, make a lotus clump here," and when told, he made that also. "Now show a large flower here." The Thera showed that also. "Now show a woman's form of sixteen years here." The Thera showed a woman's form of sixteen years. Then he said to him, "Now, venerable sir, repeatedly attend to this as beautiful." The Thera, looking at the woman's form made by himself, aroused greed. Then, knowing his worldling state, "May a good person be my refuge," he sat squatting near his pupil. "I have come for this very purpose, venerable sir," making it light for the Thera by way of foulness, speaking of meditation, having gone outside to make an opportunity for the Thera. The Thera, with well-softened saṅkhāras, as soon as he had left those day-quarters, attained arahantship together with the paṭisambhidā. Then, having made him the Saṅgha-Thera, Dhammadinna Thera, going to the Tissamahāvihāra, gave a Dhamma talk to the Saṅgha. For one of such kind, defilements suppressed by way of samāpatti remain just suppressed.

=But for some, while doing the work of insight in the manner stated, defilements do not obtain an opportunity, they remain just suppressed by way of insight. Having made them just suppressed like that, having uncovered them, he attains arahantship, like the sixty or so bhikkhus who had started insight in the Buddha's time. It is said that they, taking a meditation subject from the Teacher, entering a secluded forest, with defilements not arising, with the perception "We have penetrated the path and fruit," without making effort for the sake of the path and fruit, thinking "We will announce the Dhamma we have penetrated to the Ten-Powered One," they came to the Teacher.

=The Teacher, even before their arrival, said to Ānanda Thera, "Ānanda, bhikkhus who are engaged in effort will come to see me today, without making an opportunity for them to see me, send them away saying 'Go to the charnel ground and cultivate fresh foulness.'" The Thera announced the teaching spoken by the Teacher to those who had come. They, thinking "The Tathāgata will not speak without knowing, surely there will be a reason here," going to the charnel ground, looking at the fresh foulness, arousing greed, thinking "This must have been seen by the Sammāsambuddha," with saṃvega born, they began the meditation subject of the path they had obtained from the beginning. The Teacher, knowing that they had started insight, sitting in the Perfume Chamber, spoke this illuminating verse:

=“These bones are scattered about, like gourds in the autumn;
Seeing these dove-colored bones, what pleasure can there be?” (dha. pa. 149);

=At the end of the verse, they were established in the fruit of arahantship. For those of such kind, defilements suppressed by way of insight remain just suppressed.

=Like Tissa Thera on Cittala Mountain. It is said that when he was eight years old, discontent arose in him, being unable to dispel it, washing his robe, dyeing it, cooking his bowl, cutting his hair, paying homage to his preceptor, he stood. Then the Thera said to him, "Why, friend Mahātissa, is your appearance like one who is dissatisfied?" "Yes, venerable sir, discontent has arisen in me, I am unable to dispel it." The Thera, considering his inclination, seeing the supporting condition for arahantship, out of compassion, said, "Friend Tissa, we are old, make a dwelling place for us." The bhikkhu, without a second word having been spoken before, replied "Good, venerable sir."

=Then the Thera said to him, "Friend, while doing construction, do not abandon the learning path and keep the meditation subject in mind, and from time to time do the kasiṇa preliminary work." "I will do so, venerable sir," paying homage to the Thera, considering a suitable place like that, thinking "It is possible to do it here," filling it with wood, burning it, clearing it, surrounding it with bricks, joining the door, windows, etc., completing the cave together with walking meditation ground wall construction etc., spreading out the cot and stool, going to the Thera, paying homage, "Venerable sir, the work on the cave is finished, dwell there," he said. "Friend, this work was done by you with difficulty, today you alone should dwell here for one day." He, replying "Good, venerable sir," paying homage, washing his feet, entering the cave, sitting folding his legs, considered the work done by himself. While he was thinking "Pleasing service to the body has been done by me for the preceptor," joy arose inside. Suppressing that, establishing insight, he attained the highest fruit, arahantship. For one of such kind, defilements suppressed by way of construction remain just suppressed.

30.In the tenth, the mind that arises in the aspect of the round is itself the citta. For it carries and brings sukha from human bliss to divine bliss, from divine bliss to jhāna bliss, from jhāna bliss to vipassanā bliss, from vipassanā bliss to magga bliss, from magga bliss to phala bliss, from phala bliss to Nibbāna bliss. Thus it is called sukhādhivahaṃ, or sukhādhivāhaṃ. For it is very fine and resembles a released indavajira, being directed towards the noble Dhamma such as the jhāna that is the basis of the supramundane. Thus, it is called sukhādhivāhantipi. In this section too, only the round and the round have been discussed.

4. Adantavaggavaṇṇanā

31.In the first of the fourth, adanta means untamed, like an untamed elephant or horse. Citta means the mind that arises in the aspect of the round.

32.In the second, danta means tamed, like a tamed elephant or horse. In these two suttas too, the mind that arises in the aspect of the round has been discussed. As here, so also in the following.

33.In the third, agutta means unguarded, without mindfulness and restraint, like an unguarded elephant or horse.

34.In the fourth, gutta means guarded, with unreleased mindfulness and restraint, like a guarded elephant or horse.

35-36.The fifth and sixth, arakkhitaṃ rakkhitaṃ, are spoken according to the inclinations of those who understand by way of terms. The meaning here is just like the previous.

37-38.In the seventh and eighth too, this is the method. Here, the simile should be understood in terms of an unclosed door of a house and so on.

39-40.The ninth and tenth are spoken by combining with all four terms. In this section too, only the round and the round have been discussed.

5. Paṇihitaacchavaggavaṇṇanā

41.In the first of the fifth, seyyathāpī is a particle in the sense of simile. Here, the Blessed One sometimes shows the meaning surrounding the simile, as in the Vatthasutta (ma. ni. 1.70 ff.), the Pāricchattakopama- (a. ni. 7.69) and Aggikkhandhopamādisuttas (a. ni. 7.72), and sometimes He shows the simile surrounding the meaning, as in the Loṇabilasutta (a. ni. 3.101) and the Suvaṇṇakārasuttasūriyopamādisuttas (a. ni. 7.66). But in this Sālisūkopama, showing the meaning surrounding the simile, He said seyyathāpi, bhikkhave, and so on. There, sālisūka means the awn of the rice plant. Yavasūkepi this is the same method. The word vā is in the sense of option. Micchāpaṇihita means wrongly placed. It means placed having made it raised up not as it is able to pierce. Bhecchatī means will pierce, will cut the skin. Micchāpaṇihitena cittenā means with a wrongly placed mind. This is said referring to the mind that arises in the aspect of the round. Avijja means the great avijjā, dense and thick, being ignorance in eight places. In vijjaṃ uppādessatī, vijja means the knowledge of the Arahat Magga. Nibbāna means the deathless, thus called because of having gone out from the forest of craving. Sacchikarissatī means will realize directly.

42.In the second, sammāpaṇihita means well placed, having made it raised up as it is able to pierce. Akkanta here means trodden on by the foot, pressed down by the hand. But in terms of established usage, only akkanta is said. For this is noble usage here. But why, not taking other large ones such as sepaṇṇikaṇṭaka, madanakaṇṭaka, and so on, is only the subtle and weak sālisūka or yavasūka taken? In order to show the capability of even a small meritorious deed for the round. For just as whether it be a subtle and weak sālisūka or yavasūka, or large sepaṇṇikaṇṭaka, madanakaṇṭaka, and so on, whichever of these is wrongly placed is not able to pierce the hand or foot or to produce blood, but if rightly placed it is able to do so, just so, whether it be a small meritorious deed such as giving a handful of grass, or a great meritorious deed such as giving a velāma, if it is wrongly placed in dependence on the round, desiring the attainment of the round, it is able to bring only the round, not the round. But by one who desires the round, rightly placing it in the aspect of the round with "May this gift of mine be conducive to the destruction of the āsavas," it is able to give even Arahatship, Paccekabodhi knowledge, and Omniscience. For it was said –

"The paṭisambhidā, the vimokkha, and that which is the disciple's perfection;
Paccekabodhi and Buddhahood, all this is obtained by this." (khu. pā. 8.15);

And in these two suttas the round and the round are discussed.

43.In the third, paduṭṭhacitta means a mind corrupted by aversion. Cetasā cetopariccā means having examined his mind with his own mind. Yathābhataṃ nikkhitto means placed having brought it as it was. Evaṃ niraye means should be spoken of as "thus standing in hell." Apāya etc. are all synonyms for hell. For hell is called apāyo because sukha has gone away, being counted as iron, duggati because it is a refuge and destination of suffering, vinipāto because evildoers fall down here without control, nirayo because it is without savor.

44.In the fourth, pasanna means serene with serenity of faith. Sugati means a destination of happiness. Saggaṃ loka means a world that is very excellent with the attainment of form and so on.

45.In the fifth, udakarahado means a lake of water. Āvilo means not clear. Luḷito means not settled. Kalalībhūto means become muddy. Among sippisambuka etc., sippiyo and sambuka are sippisambukaṃ. Sakkharā and kaṭhalāni are sakkharakaṭhalaṃ. A swarm of fish is macchagumbaṃ. Carantampi tiṭṭhantampī here sakkharakaṭhalaṃ only stands, the others both move and stand. But just as though they are standing and sitting and lying down in between, "these cows are moving" is said taking those that are moving, so also the others are called "moving," just so, taking only sakkharakaṭhalaṃ that is standing, the other two are called "standing," and taking the other two that are moving, sakkharakaṭhalaṃ also is called "moving."

Āvilenā means enveloped by the five hindrances. Among attatthaṃ vā etc., one's own benefit that is a mixture of visible-matter, worldly and supramundane, is called attattho. One's own benefit that is a mixture of visible-matter, worldly and supramundane, in the next world is called parattho. For it is the benefit for another, therefore it is parattho. That which is both is called ubhayattho. Moreover, one's own benefit in visible-matter and in the next world, worldly and supramundane, is called attattho, the benefit for another that is like that is called parattho, both of those are called ubhayattho. Uttariṃ vā manussadhammā means above the human qualities consisting of the ten wholesome courses of action. For this ten-fold Dhamma is called manussadhammo because, even without another who induces, it is undertaken by humans themselves because of the agitation born at the end of the world-cycle of other doctrines. But above that should be understood jhāna, vipassanā, Magga, and Phala. Alamariyañāṇadassanavisesa means the distinction consisting of the knowledge and vision that is suitable for the noble ones, or that is capable of making noble. For knowledge itself should be understood as knowledge in the sense of knowing, and as vision in the sense of seeing. This is a designation for divine-eye knowledge, vipassanā knowledge, Magga knowledge, Phala knowledge, and reviewing knowledge.

46.In the sixth, accho means not dense, or clear is appropriate. Vippasanno means very clear. Anāvilo means not turbid, the meaning is pure, it is said to be free from foam, bubbles, moss, duckweed, and algae. Anāvilenā means freed from the five hindrances. The remainder is just as said in the fourth. In these two suttas too, only the round and the round have been discussed.

47.In the seventh, rukkhajātāna is a possessive word in the sense of distinctiveness, meaning the kinds of trees. This is a designation for trees. Yadida is merely a particle. Mudutāyā means by way of softness. For some tree is excellent by color, some by smell, some by taste, some by hardness. But phandana shows that it is excellent and best by softness and workability. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkata here the mind cultivated in the aspect of samatha and vipassanā and repeatedly done is intended. But the Kurundaka resident Phussamitta Thera said – "The mind that is absolutely soft and workable is only the fourth jhāna mind that is the basis for the abhiññā, friend."

48.In the eighth, evaṃ lahuparivatta means thus quickly arising and quickly ceasing. Yāvañcā is a particle in the sense of excessive measure, meaning not very easy. Ida is merely a particle. Citta here some teachers say "bhavaṅga-citta," but rejecting that it is said "here citta means whatever, even eye-consciousness, is intended." In this meaning, King Milinda asked the Dhamma-speaking Nāgasena Thera, "Venerable Nāgasena, if the mental formations that occur in one snap of the fingers were corporeal, how great a heap would there be?" "Hundreds of vāhas of rice, Your Majesty, and half a cūḷa, and vāhas of rice being seven baṇas, and two tumbas do not come to the calculation of the mind that occurs in one snap of the fingers, do not come to a fraction, do not come to a part of a fraction" (mi. pa. 4.1.2). Then why was it said by the Sammāsambuddha that "a simile is not easy"? Just as even rejecting a simile, a simile was made of the length of an aeon with a mountain of a league, with a city full of mustard seeds of a league, with the simile of being struck a hundred times with spears of hell-suffering, and with the attainment of a wheel-turning monarch of heaven-happiness, so also should it be done here? There, a simile was made by way of asking "but is it possible, venerable sir, to make a simile?", in this sutta it was not made because of the absence of a question. For this sutta was said at the end of a Dhamma talk. Thus, in this sutta the heap of mind is discussed.

49.In the ninth, pabhassara means pale, pure. Citta means the bhavaṅga-citta. But is there such a thing as a color of the mind? There is not. For whether it be one of the blue colors etc. or without color, whatever is called "pabhassara" because of purity. This also is pabhassara because it is pure due to being without defilements. Tañca kho means that bhavaṅga-citta. Āgantukehī means by adventitious ones, by those that are not co-born, by those that arise in the subsequent javana moment. Upakkilesehī means being defiled by defilements such as lust is called defiled. How? Just as virtuous and well-behaved parents or teachers and preceptors, by reason of sons and resident pupils and co-residents who are immoral and misbehaved and without virtuous qualities, "do not rebuke their sons or resident pupils or co-residents, do not train them, do not advise them, do not instruct them," and gain disrepute, so this should be understood. The bhavaṅga-citta should be seen as being like well-behaved parents or teachers and preceptors, and just as by reason of sons etc. there is the gaining of disrepute for them, so also by adventitious defilements that arise by reason of minds of lust and so on, of states of lusting, aversion, and delusion in the javana moment, even the naturally pure bhavaṅga-citta is called defiled.

50.In the tenth also, the bhavaṅga-citta is the citta. Vippamutta means in the javana moment, not lusting, not being averse, not being deluded, arising by way of wholesome that is associated with the three root causes and knowledge, it is called freed from adventitious defilements. Here also, just as by reason of sons etc. of virtuous and well-behaved parents, the mothers etc. "these sons etc. of theirs are excellent, they train them, they advise them, they instruct them" and are gainers of praise and fame, so this bhavaṅga-citta is said to be freed from adventitious defilements by reason of wholesome minds arising in the javana moment.

6. Accharāsaṅghātavaggavaṇṇanā

51. In the first section of the sixth, "taṃ assutavā puthujjano" means that ignorant worldling, devoid of learning, is that bhavaṅga-citta. Here, because of the absence of both scriptural knowledge (āgama) and realization (adhigama), he is known as "assutavā". For whoever, from the beginning, examines this sutta in terms of its meaning, thinking, "This is called the bhavaṅga-citta, which, though pure by nature, is defiled by defilements such as greed arising in moments of impulse (javana)", thus he knows it neither through scriptural knowledge nor through realization. And for him, due to the lack of grasping, questioning, determining, and resolving regarding the aggregates, elements, sense-bases, dependent origination, mindfulness practices, etc., there is neither āgama, which accomplishes the penetration of knowledge as it actually is, nor adhigama, because what should be realized through practice is not realized. Therefore, due to the absence of scriptural knowledge and realization, he is known as "assutavā". Now, this person—

‘‘Because of generating manifold things,
He is called a puthujjana;
Included among puthujjana beings,
Thus, this person is called ‘puthu’.’’

Indeed, because of generating manifold kinds of defilements, etc., he is a puthujjana. As it is said—

‘‘Because they generate manifold defilements, they are puthujjanā; because manifoldly their view of self-identity is unbroken, they are puthujjanā; because they are the mouthpieces of manifold teachers, they are puthujjanā; because they have not risen above manifold destinies, they are puthujjanā; because they intentionally produce manifold intentional activities, they are puthujjanā; because they are swept away by manifold floods, they are puthujjanā; because they are tormented by manifold torments, they are puthujjanā; because they are utterly burned by manifold consuming passions, they are puthujjanā; because they are attached, greedy, infatuated, fixated, clinging, and enmeshed in the five sense pleasures, they are puthujjanā; because they are covered, enveloped, shrouded, concealed, obscured, and blocked by the five hindrances, they are puthujjanā’’ (mahāni. 51, 94).

Or, because of being included among the multitudes of beings who are averse to the noble Dhamma and whose conduct is base, he is also a puthujjana. Or, because this person is counted separately, distinct and unmingled with the noble ones who are endowed with virtues such as morality and learning, he is a puthujjana. Thus, with these two words, "ignorant worldling," of those—

‘‘Two types of worldlings were spoken of,
By the Buddha, Kinsman of the Sun;
One is the blind worldling,
The other, the well-faring worldling.’’

Two types of worldlings were spoken of; among them, the blind worldling is said here, it should be understood.

"Yathābhūtaṃ nappajānāti" means he does not know according to its true nature, thinking, "This bhavaṅga-citta is defiled by adventitious defilements in this way, and liberated in that way." "Tasmā" means because he does not know, therefore. "Cittabhāvanā natthī" means there is no mental abiding (cittaṭṭhiti) or mental control (cittapariggaho); he shows that he says "natthī" merely because of its non-existence.

52. In the second, "sutavā" means one endowed with learning. Here, in detail, the meaning should be understood as the opposite of the term "assutavā". "Ariyasāvako" means there is a noble one who is not a disciple, such as the Buddhas and Paccekabuddhas; there is a disciple who is not noble, such as a householder who has not attained the fruits; there is one who is neither noble nor a disciple, such as the followers of other sects. There is one who is both noble and a disciple, such as the Samaṇas who are sons of the Sakyans, who have attained the fruits and whose doctrine is known. Here, however, whether a householder or a renunciate, whoever is endowed with learning in accordance with the meaning stated in "sutavā" here, that one should be understood as a noble disciple. "Yathābhūtaṃ pajānāti" means he knows according to its true nature, thinking, "This bhavaṅga-citta is freed from adventitious defilements in this way, and defiled in that way." "Cittabhāvanā atthī" means there is mental abiding and mental control; he shows that he says "atthī" merely because of its existence. In this sutta, powerful insight (vipassanā) is spoken of. Some call it immature insight (taruṇavipassanā).

53. The third is spoken of in the occasion of the story (aṭṭhuppatti). In which occasion of the story? In the occasion of the story of the Aggikkhandhopama Suttanta. It is said that once the Blessed One was dwelling at the Jetavana Monastery near Sāvatthi. And for the Buddhas, wherever they dwell, five kinds of duties are never absent. For there are five duties of a Buddha: the pre-meal duty, the post-meal duty, the first watch duty, the middle watch duty, and the last watch duty.

pre-meal duty

post-meal duty

first watch duty

middle watch duty

last watch duty

That day, while standing in this very duty, the Blessed One, looking at the world, saw this: "Sixty monks will attain arahantship through one sutta, likened to a heap of fire, taught by me while wandering in the Kosala country; hot blood will gush from the mouths of about sixty monks, and about sixty will return to the householder's life. Among them, those who will attain arahantship will certainly attain it after hearing any teaching of the Dhamma. But desiring to wander for the benefit of the other monks, he said, "Ānanda, inform the monks."

He taught the Aggikkhandhopamasuttanta(a. ni. 7.72).

And while this exposition (veyyākaraṇa) was being recited, hot blood gushed from the mouths of about sixty monks, about sixty monks renounced the training and returned to the lower life, and the minds of about sixty monks were liberated from the taints without clinging. Indeed, after hearing that exposition, the name-body of about sixty monks was heated, when the name-body was heated, the formed-body was heated, and when the formed-body was heated, the accumulated hot blood gushed from their mouths. About sixty monks, thinking, "It is difficult indeed to live the wholly perfect and pure spiritual life in the Buddha's dispensation as long as life lasts," renounced the training and returned to the lower life. About sixty monks, directing their knowledge towards the Teacher's teaching, attained arahantship together with the discriminations.

Among those from whose mouths hot blood gushed, they committed a pārājika offense. Those who returned to the householder's life went about crushing the minor and lesser precepts. Those who attained arahantship were purely virtuous. The Teacher's Dhamma teaching was fruitful for these three. Let it be fruitful for those who attained arahantship; how did it become fruitful for the others? If they had not heard this Dhamma teaching, they would not have been able to leave their place, being heedless. Then that evil, growing, would have plunged them into the lower realms. But having heard this teaching, and with the arising of a sense of urgency, some, having renounced their place and remaining in the state of a novice, fulfilling the ten precepts and being engaged in proper attention, became stream-enterers, some once-returners, some non-returners, and some were reborn in the heavenly world. Thus, it was fruitful even for those who had committed pārājika offenses. But if the others had not heard this Dhamma teaching, in the course of time, gradually reaching a saṅghādisesa and even a pārājika offense, they would have been born in the lower realms and experienced great suffering. But having heard this teaching, thinking, "Alas, the Buddha's dispensation is exacting, we are not able to fulfill this practice as long as life lasts, we will renounce the training, fulfill the duties of a lay follower, and be freed from suffering," they went to the householder's life. Established in the Three Refuges, keeping the five precepts, and fulfilling the duties of a lay follower, some became stream-enterers, some once-returners, some non-returners, and some were reborn in the heavenly world. Thus, it was fruitful even for them.

Having heard this Dhamma teaching of the Teacher, the hosts of devas, both those who had heard it and those who had not heard it, went about announcing it to everyone. Monks, having heard it again and again, thinking, "It is difficult, indeed, to live the wholly perfect and pure spiritual life in the Buddha's dispensation as long as life lasts," even ten, twenty, sixty, a hundred, or a thousand monks became householders in a single moment. The Teacher, having wandered as he pleased, returned to Jetavana and addressed the monks: "Monks, the Tathāgata, while wandering, has been crowded for a long time. I wish, monks, to go into seclusion for half a month. No one should approach me except for one who brings alms food." Having spent half a month in solitude, having risen from seclusion, while walking in the monastery grounds with the Elder Ānanda, seeing the diminished community of monks in a place that had been looked at, knowing it himself, he asked the Elder, "Ānanda, at another time, when the Tathāgata, having wandered and returned to Jetavana, the entire monastery was filled with the saffron robe, like a hermitage surrounded by wind; but now the community of monks appears diminished, and the monks are mostly pale and wan. What is the reason for this?" "Venerable sir, since the time when the Blessed One taught the Aggikkhandhopama Dhamma teaching, the monks, having attained a sense of urgency, thinking, "We will not be able to fully perfect this Dhamma in every way, and it is inappropriate to consume the alms given in faith by people without properly conducting ourselves," are going to the householder's life."

At that moment, a sense of Dhamma urgency arose in the Blessed One. Then he said to the Elder, "While I was in seclusion, no one spoke to my sons about a basis for comfort. Like the landing places of the ocean, there are many causes for comfort in this dispensation. Go, Ānanda, prepare a Buddha-seat in the Perfumed Chamber enclosure and assemble the community of monks." The Elder did so. The Teacher, seated on the excellent Buddha-seat, addressed the monks, "Monks, loving-kindness is entirely the preliminary part, neither absorption nor access; it is merely touching beings with well-being," and with this occasion of the story, he taught this Cūḷaccharāsaṅghāta Sutta.

"Accharāsaṅghātamatta" means merely the striking of a finger-snap, merely making a sound by snapping two fingers together. "Mettācitta" means the thought of touching all beings with well-being. "Āsevatī" means how does he cultivate it? He cultivates it by adverting, he cultivates it by knowing, he cultivates it by seeing, he cultivates it by reviewing, he cultivates it by focusing the mind, he cultivates it by resolving with faith, he cultivates it by exerting energy, he cultivates it by establishing mindfulness, he cultivates it by concentrating the mind, he cultivates it by understanding with wisdom, he cultivates it by fully knowing what should be fully known, he cultivates it by fully understanding what should be fully understood, he cultivates it by abandoning what should be abandoned, he cultivates it by developing what should be developed, he cultivates it by realizing what should be realized (paṭi. ma. 2.2). Here, however, it should be understood that he cultivates it merely by the preliminary part of loving-kindness, by the act of initiating the touching with well-being.

"Arittajjhāno" means a non-empty jhāna or a non-abandoned jhāna. "Viharatī" means he moves, proceeds, maintains, supports, keeps, conducts, dwells. Therefore, it is called "viharati". With this word, the mode of conduct of a monk who cultivates loving-kindness is spoken of. "Satthusāsanakaro" means one who does the Teacher's instruction. "Ovādapatikaro" means one who performs the advice. Here, a single utterance is advice (ovāda), repeated utterance is instruction (anusāsanī). An utterance in person is advice, sending an utterance in absence is instruction. An utterance concerning a specific subject matter is advice, an utterance establishing a principle concerning a specific or non-specific subject matter is instruction. Thus, the distinction should be understood. In the ultimate sense, however, whether it is advice or instruction, these have one meaning, are the same, are equal, of the same kind, are just that. Here, "Even if a monk cultivates the thought of loving-kindness for the duration of a finger-snap," this itself is the Teacher's instruction and advice, and because of his doing that, he should be understood as one who does the instruction and performs the advice.

Amoghanti: not empty, not futile. Raṭṭhapiṇḍanti: Because it is received from the houses of others by one who has gone forth relying on the country, having abandoned the circle of relatives, the alms-food is called raṭṭhapiṇḍa. Paribhuñjatī: There are four types of consumption: consumption by theft (theyya-paribhoga), consumption by debt (iṇa-paribhoga), consumption by inheritance (dāyajja-paribhoga), and consumption by ownership (sāmi-paribhoga). Among these, the consumption of an immoral person is called consumption by theft. The consumption of a virtuous person without reflection is called consumption by debt. The consumption of the seven trainees (sekha) is called consumption by inheritance. The consumption of a khīṇāsava is called consumption by ownership. Here, this monk's consumption of raṭṭhapiṇḍa is not futile for two reasons. A monk cultivating even a moment's worth of loving-kindness becomes the owner of the raṭṭhapiṇḍa, consumes it without debt, as an heir; therefore, his consumption of raṭṭhapiṇḍa is not futile. The alms-food given to a monk cultivating even a moment's worth of loving-kindness becomes of great value, of great fruit, of great benefit, of great radiance, of great effulgence; therefore, his consumption of raṭṭhapiṇḍa is not futile. Ko pana vādo ye naṃ bahulīkarontī: But what need to speak of those who cultivate and develop this loving-kindness frequently, doing it again and again? What need to say about whether they consume the raṭṭhapiṇḍa without futility? Indeed, monks of such kind consume the raṭṭhapiṇḍa as owners, without debt, as heirs.

54-55. In the fourth, bhāvetī: produces, increases. In the fifth, manasi karotī: brings to mind. The rest in these two should be understood in the same way as said in the third. Indeed, the one who cultivates, this very one develops, this one brings to mind. With whatever mind he cultivates, with that he develops, with that he brings to mind. However, the Sammāsambuddha, due to the thorough penetration of whatever element of Dhamma he attains skill in eloquent teaching, showing the eloquence of his own teaching, the authority in accordance with the Dhamma, the skill in the distinctions of the paṭisambhidā, and the unobstructed all-knowing wisdom, dividing the single moment of arising consciousness into three parts in one instant.

56. In the sixth, ye kecī: is an indefinite term. Akusalā: is a definite term for them. With just this much, all unwholesome qualities are entirely comprehended without remainder. Akusalabhāgiyā, akusalapakkhikā: These are names for unwholesome qualities themselves. For indeed, some unwholesome qualities associate with unwholesome qualities as co-nascent conditions, and some as dependence conditions, and they become the allies of those, therefore they are called "akusalabhāgiyā akusalapakkhikā". Sabbete manopubbaṅgamā: Mind goes before these, earlier, therefore (they are) manopubbaṅgamā. Although these are of single arising, single object, single cessation, and single basis together with the mind, because the mind is the producer, the doer, the generator, the instigator, the accomplisher of those, therefore they are called manopubbaṅgamā.

Paṭhamaṃ uppajjatī: Just as when it is said, "The king has departed," there is no reason to ask, "Only the king has departed, or have the remaining royal armies departed or not departed?" All are understood to have departed; in the same way, from the time it is said that the mind has arisen, there is no reason to ask whether the remaining co-nascent, associated, and conjoined qualities have arisen or not arisen; all of them are understood to have arisen. Regarding this relevance, the mind, being co-nascent and conjoined with them, arising and ceasing together, is said to arise first among those qualities. Anvadevā: Anudeva, together, at once, is the meaning. However, one should not grasp at the mere literal shade and assume that consciousness arises first and then mental factors later. For meaning is the refuge, not the mere expression. This same method applies to the verse "Manopubbaṅgamā dhammā, manoseṭṭhā manomayā."

57. In the seventh, kusalā: wholesome qualities of all four planes are spoken of. The rest should be understood in the same way as said in the sixth.

58. In the eighth, yathayidaṃ, bhikkhave, pamādo: Here, bhikkhave is an address; the meaning is "just as this is negligence". Pamādo: is the state of negligence. This was said:

"What is negligence? It is the abandoning of the mind, the non-production of abandonment, in bad conduct of body, speech, or mind, or in the five strands of sense pleasure; it is non-diligence, non-continuity, non-persistence in the cultivation of wholesome qualities; it is sluggishness, giving up desire, giving up the burden, non-determination, non-application, non-cultivation, non-development, non-frequent performance. Such negligence, the state of being negligent, of being neglectful, this is called negligence" (vibha. 846).

Uppannā ca kusalā dhammā parihāyantī: This is said in terms of jhāna and vipassanā. However, for the paths and fruits, once arisen, there is no falling away.

59. In the ninth, appamāda should be understood extensively as the opposite of pamāda.

60. In the tenth, kosajjanti: is the state of laziness. The rest is as said before.

7. Vīriyārambhādivaggavaṇṇanā

61. In the first of the seventh, vīriyārambho: is the commencement of the energy of right effort in its four functions, meaning the state of energy being initiated, exerted, and fulfilled.

62. In the second, mahicchatā: is great greed. With reference to which it was said:

"What is great ambition? For one who is not content with just any robes, alms-food, lodging, medicine, and provisions or the five strands of sense pleasure, (it is) the desire for more and more; such desire, the state of desire, great ambition, lust, being lustful, the mind being lustful, this is called great ambition" (vibha. 850).

63. In the third, appicchatā: is non-greed. Appicchassā: is of one with little desire. Here, the expression seems to be incomplete, but the meaning is without remainder. For he is not called one of little desire because of the existence of a tiny bit of desire, but he is called one of little desire because of the absence of desire, due to the cultivation of non-greed again and again.

Atricchatā means that, for one endowed with it, even a cooked cake fallen into his bowl from a single pot appears to be not well-cooked and small, but the very same cake thrown into another's bowl appears to be well-cooked and large. The quality of assuming non-existent virtues and the lack of moderation in receiving are called pāpicchatā, and that has come in the Abhidhamma in the way beginning with "Here, a certain person, being faithless, wants people to know him as faithful," and a person endowed with that is established in miserliness. The quality of assuming existing virtues and the lack of moderation in receiving are called mahicchatā, and that also has come in this way: "Here, a certain person, being faithful, wants people to know him as faithful; being virtuous, he wants people to know him as virtuous." A person endowed with that is difficult to please and cannot even grasp the mind of his own mother. Therefore, this is said:

"A fire, an ocean, and a very ambitious person;
Even if you keep giving them cartloads of reasons,
These three are never satisfied."

Appicchatā means that a person endowed with it does not want people to know him as faithful, even though he is faithful, desiring to conceal the virtue existing in himself. He does not want people to know him as virtuous, secluded, learned, energetic, accomplished in concentration, wise, a khīṇāsava, even though he is a khīṇāsava, just like Majjhantikatthera.

It is said that the Elder was a great khīṇāsava, but his bowl and robes were worth only about a foot's length. On the great festival day in the monastery of King Asoka, he was the Elder of the Saṅgha. Then, seeing his very coarse nature, people said, "Venerable sir, please stay outside a little." The Elder thought, "If even a khīṇāsava like me does not receive the king's support, who else will?" and submerged into the earth and emerged only while receiving the alms that had been raised up for the Saṅgha. Thus, even though he was a khīṇāsava, he did not want people to know him as a khīṇāsava. And indeed, a monk with little desire generates unarisen gain, establishes arisen gain, and pleases the minds of the donors. For as much as he takes little due to his own lack of desire, so much more do people, pleased with his conduct, give him much.

A paccayaappiccho is one who has little desire for requisites. He knows the donor's capacity, knows the value of the gift, and knows his own strength. If the gift is plentiful but the donor wants to give only a little, he takes a little according to the donor's capacity. If the gift is scarce but the donor wants to give much, he takes a little according to the value of the gift. If both the gift is plentiful and the donor wants to give much, he takes only according to his own strength, knowing the measure.

A dhutaṅgaappiccho is one who has little desire for ascetic practices. To explain that, these are the cases: It is said that Sosānikamahākumāratthera lived in a charnel ground for sixty years, and no other monk knew. Therefore, he said:

"For sixty years in the charnel ground,
I lived without disturbance;
No second person knew me;
Oh, how excellent the charnel ground practice!"

The bhātikattherā lived. The younger brother took a piece of sugarcane sent by the attendant and went to the elder's presence, saying, "Venerable sir, please partake." It was the time for the Elder to rinse his mouth after finishing his meal. He said, "Enough, friend." "Venerable sir, are you an ekāsanika?" "Bring the sugarcane, friend." Even though he was an ekāsanika for fifty years, concealing his ascetic practice, he partook, rinsed his mouth, and then, reaffirming his ascetic practice, left.

Like Sāketatissatthera, he does not want to make known his great learning. This is called pariyattiappiccho. It is said that the Elder, not giving opportunity for recitations and inquiries because "there is no time," when urged, "Venerable sir, when will you find a time to die?" dismissed the group and went to the Kaṇikāravālikasamuddavihāra. There, becoming helpful to the new, middle, and elder monks during the rains-residence, on the Uposatha day of the great Pavāraṇā, he stirred up the countryside with a Dhamma talk and departed.

A adhigamappiccho is like the three sons of good families (ma. ni. 1.325) and like Ghaṭīkārakumbhakāra (ma. ni. 2.282 and so on). In this context, a trainee (sekha) or an ordinary person (puthujjana) endowed with strong non-greed through the cultivation of gain should be understood as having little desire.

64. In the fourth, asantuṭṭhitā: is the greed known as discontent that arises in one who associates with, cultivates, and attends upon a discontented person.

65. In the fifth, santuṭṭhitā: is the satisfaction known as non-greed that arises in one who associates with, cultivates, and attends upon a contented person. Santuṭṭhassā: is of one endowed with satisfaction in whatever requisites are available. And that satisfaction is of twelve kinds. That is to say: satisfaction with whatever robes are obtained, satisfaction according to one's strength, satisfaction appropriate to one's form are of three kinds. Likewise, for alms-food and so on.

Yathālābhasantoso: is satisfaction with whatever is obtained. But if he is naturally weak or afflicted by illness or old age, he tires when wearing heavy robes. Even if he exchanges that with a suitable monk and lives on lighter ones, he is still satisfied. This is his yathābalasantoso in robes. Another one gains excellent requisites. Having obtained expensive robes, such as robes of silk, or many robes, he gives them, thinking, "This is suitable for the elders who have long been ordained, this is suitable for the learned, this is for the sick, this is for those with little gain," and he is still satisfied even if he takes their old robes or picks out rags from a refuse heap and wears a double robe made of them. This is his yathāsāruppasantoso in robes.

Yathālābhasantoso: is satisfaction with whatever is obtained. If he obtains alms-food that is contrary to his nature or contrary to his illness, by which he feels discomfort when consumed, he gives that to a suitable monk and, eating agreeable food from his hand, he is still satisfied while practicing the ascetic life. This is his yathābalasantoso in alms-food. Another one obtains much excellent alms-food. Like robes, giving that to the elders, long-ordained, learned, those with little gain, and the sick, or begging for what is left over from them and eating mixed food, he is still satisfied. This is his yathāsāruppasantoso in alms-food.

Yathālābhasantoso: is satisfaction with whatever is obtained. If he obtains lodging that is contrary to his nature or contrary to his illness, where he feels discomfort while living, giving that to a suitable monk and living in agreeable lodging belonging to him, he is still satisfied. This is his yathābalasantoso in lodging.

yathāsāruppasantoso (contentment with what is suitable). Even one who, reflecting that "an excellent dwelling place is a cause for negligence; drowsiness overcomes one who sits there, and evil thoughts arise again when one, overcome by sleep, awakens," does not accept even a suitable dwelling that has been obtained, and rejecting it, lives in the open air, at the foot of a tree, etc., is still content. This is for him yathāsāruppasantoso in regard to lodging.

yathālābhasantoso (contentment with what is obtained). But one who, needing oil, obtains molasses, gives it to a fellow bhikkhu, takes oil from his hand, or seeks something else to make medicine, is still content. This is for him yathālābhasantoso in regard to medicine. yathābalasantoso (contentment according to one's strength).

yathāsāruppasantoso. Among these three kinds of contentment in each of the individual requisites, yathāsāruppasantoso is the foremost.

66-67. In the sixth and seventh, ayonisomanasikārā (unwise attention) and yonisomanasikārā (wise attention) have the characteristics described earlier. The rest here is of obvious meaning.

68. In the eighth, asampajañña (lack of clear comprehension) means the state of lacking clear comprehension; this is another term for delusion (moha). Asampajānassa (of one lacking clear comprehension) means of one who does not know, of one who is confused.

69. In the ninth, sampajañña (clear comprehension) means the state of clear comprehension; this is a name for wisdom (paññā). Sampajānassa (of one having clear comprehension) means of one who clearly comprehends.

70. In the tenth, pāpamittatā (bad friendship) means one who has bad, base friends is a bad friend (pāpamitto). The state of a bad friend is pāpamittatā; this is a name for the four aggregates (khandha) that proceed in that manner. And it was said:

"What is bad friendship (pāpamittatā)? Those individuals who are faithless (assaddhā), immoral (dussīlā), unlearned (appassutā), stingy (maccharino), and unwise (duppaññā). Association with them, frequenting, intimacy, consorting, familiarity, affection, intimacy, closeness—this is called bad friendship" (vibha. 901).

8. Description of the Chapter on Good Friendship, etc.

71. In the first of the eighth, kalyāṇamittatā (good friendship) means one who has good friends is a good friend (kalyāṇamitto); the state of that one is kalyāṇamittatā. The rest should be understood in the way that is the opposite of what has been said.

72-73. In the second, anuyogo (application) means engagement, effort. Ananuyogo (non-application) means non-engagement, non-effort. Anuyogā (through application) means by way of application. Ananuyogā (through non-application) means by way of non-application. Kusalānaṃ dhammānaṃ (of wholesome qualities) means of the wholesome qualities of the four planes of existence. The third is of obvious meaning.

74. In the fourth, bojjhaṅgā (factors of enlightenment) means the seven qualities that are part of the nature of an enlightening being. Or, by that harmony of qualities, one awakens, or arises from the sleep of delusion, or realizes the Four Noble Truths. The factors that are part of that enlightenment are also bojjhaṅgā. "In what sense are the bojjhaṅgā bojjhaṅgā? They awaken (bujjhanti), therefore they are bojjhaṅgā; they awaken completely (anubujjhanti), therefore they are bojjhaṅgā; they awaken thoroughly (paṭibujjhanti), therefore they are bojjhaṅgā; they awaken fully (sambujjhanti), therefore they are bojjhaṅgā; they lead to awakening (bodhāya saṃvattanti), therefore they are bojjhaṅgā" (paṭi. ma. 2.17). Thus, this term is indeed analyzed.

75. In the fifth, bhāvanāpāripūriṃ gacchantī (going to the perfection of development) -- by this expression, the respective planes suitable for the bojjhaṅgā have been spoken of. But that is of four kinds: insight (vipassanā), the jhāna that is the basis for insight (vipassanāpādakajjhānaṃ), the path (magga), and the fruit (phala). There, at the time of the arising of insight, the bojjhaṅgā are of the sense-sphere (kāmāvacarā); at the time of the arising in the jhāna that is the basis for insight, they are of the form and formless spheres (rūpāvacaraarūpāvacarā); at the time of arising in the path and the fruit, they are supramundane (lokuttarā). Thus, in this sutta, the bojjhaṅgā have been spoken of as belonging to the four planes of existence.

76. The sixth has the occasion for its origin (aṭṭhuppattiko). It is set forth (nikkhittaṃ) in the occasion for its origin. It seems that many bhikkhus were sitting together in the Dhamma assembly hall. In their midst, concerning Bandhula, the commander of the Mallas, this discussion arose: "Friends, such-and-such a family formerly had many relatives and much support; now it has become with few relatives and little support." Then the Blessed One, knowing their train of thought, and knowing that "when I have arrived, there will be a great discourse," having emerged from the Perfumed Chamber, sat down on the excellent Buddha-seat prepared in the Dhamma assembly hall, and said, "With what discussion, bhikkhus, are you sitting together just now?" The bhikkhus said: "Venerable Sir, there was no other talk of village or town; we were sitting saying that such-and-such a family formerly had many relatives and much support, and now it has become with few relatives and little support." The Teacher, from this occasion for its origin, began this sutta: "Appamattikā esā, bhikkhave, parihānī (This is a small decline, bhikkhus)".

appamattikā (small) means trifling, of trifling amount. For by this decline, there is no decline from heaven (sagga) or from the path (magga); it is only a decline in the visible here and now (diṭṭhadhammikaparihānimattameva), he said. Etaṃ patikiṭṭhaṃ (This is inferior) means this is last, this is base. Yadidaṃ paññāparihānī (namely, decline in wisdom): that is to say, this decline in my dispensation—by way of wisdom based on one's own actions, wisdom of jhāna, wisdom of insight, wisdom of the path, and wisdom of the fruit—this is last, this is base, this is to be discarded.

77. The seventh, too, is spoken of in terms of the occasion for its origin. It seems that when bhikkhus were sitting in the Dhamma assembly hall, some said thus: "Such-and-such a family formerly had few relatives and little support; now it has become with many relatives and much support." With whom in mind did they speak thus? With Visākhā, the female lay follower, and with the Licchavis in Vesālī. The Teacher, knowing their train of thought, having come in the same way as before, sat down on the Dhamma seat and asked, "With what discussion, bhikkhus, are you sitting together just now?" They told him what had happened. The Teacher, from this occasion for its origin, began this sutta. There, appamattikā (small) means trifling, because, relying on that attainment, there is no attainment of heaven or of the path. Yadidaṃ paññāvuddhī (namely, growth in wisdom): growth in wisdom based on one's actions, etc. Tasmā (therefore): since the growth of relatives is merely in the visible here and now, small, trifling, and unable to lead to heaven or the path, therefore. Paññāvuddhiyā (by growth in wisdom): by growth in wisdom based on one's actions, etc.

78. The eighth, too, is spoken of in terms of the occasion for its origin. It seems that many bhikkhus, sitting together in the Dhamma assembly hall, concerning the son of a wealthy merchant, were saying, "Such-and-such a family formerly had great wealth, much gold and silver; now it has become with little wealth." The Teacher, having come in the same way as before, having heard their words, began this sutta.

79. The ninth, too, is spoken of in terms of the occasion for its origin. It seems that bhikkhus sitting together in the Dhamma assembly hall, concerning Kākavaliya, the merchant, and Puṇṇa, the merchant, were saying, "Such-and-such a family formerly had little wealth; now it has become with great wealth." The Teacher, having come in the same way as before, having heard their words, began this sutta. The rest in these two should be understood in the same way as stated earlier.

80. The tenth, too, is spoken of in terms of the occasion for its origin. It seems that bhikkhus in the Dhamma assembly hall, concerning King Pasenadi of Kosala, were saying, "Such-and-such a family formerly had great fame, a large retinue; now it has become with little fame, a small retinue." The Blessed One, having come in the same way as before, having heard their words, began this Dhamma talk. The rest should be understood in the same way as stated.

9. Description of the Chapter on Negligence, etc.

81. The first of the ninth, too, is spoken of in terms of the occasion for its origin. It seems that many bhikkhus sitting in the Dhamma assembly hall, concerning Kumbhaghosaka, were saying, "Such-and-such a family formerly had little fame, a small retinue; now it has become with great fame, a large retinue." The Teacher, having come in the same way as before, having heard their words, began this sutta. Its meaning should be understood in the same way as stated earlier.

82. In the second, etc., mahato anatthāyā (for great harm) means for the sake of great harm. The rest here is obvious in meaning.

10. Description of the Second Chapter on Negligence, etc.

98. In the tenth, ajjhattikaṃ (internal) means internal in the sense of belonging to oneself, personal. Aṅgaṃ (cause) means reason. Iti karitvā (having done thus) means, bhikkhus, having made it an internal, personal, arising in one's own mind cause, I do not see even one other cause. This is what was said.

110-114. Bāhiraṃ (external) means existing outside the internal mind-stream. Saddhammassa (of the true Dhamma) means of the pure Dhamma, that is, of the dispensation. Sammosāya (for destruction) means for ruin. Antaradhānāyā (for disappearance) means for the state of non-wisdom.

115. Ṭhitiyā (for stability) means for lasting long. Asammosāya anantaradhānāyā (for non-destruction, for non-disappearance) should be understood in the way that is the opposite of what has been said. The rest here is in the same way as stated in the tetrads.

130. In what follows, in adhammaṃ dhammoti dīpentī (they declare what is not-Dhamma to be Dhamma), etc., according to the textual meaning (suttantapariyāyena), the ten courses of wholesome action are the Dhamma, and the ten courses of unwholesome action are not-Dhamma. Similarly, the four foundations of mindfulness, the four right exertions, the four bases of success, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path—these thirty-seven qualities conducive to enlightenment are called the Dhamma; three foundations of mindfulness, three right exertions, three bases of success, six faculties, six powers, eight factors of enlightenment, and a ninefold path, and also the four clinging aggregates, the five hindrances, the seven tendencies, and the eight wrongnesses—this is not-Dhamma.

adhammaṃ dhammoti dīpenti (they declare what is not-Dhamma to be Dhamma). Just so, in the parts of the Dhamma, taking one part and saying, "This is not-Dhamma," they declare dhammaṃ adhammoti (Dhamma to be not-Dhamma). According to the disciplinary meaning (Vinayapariyāyena), to accuse of an actual offense, to remind, and to do what is to be done according to the admission is called Dhamma; to accuse of an unreal offense, not to remind, and to do what is to be done not according to the admission is called not-Dhamma.

Vinayo (discipline): non-discipline, non-restraint, non-abandoning, non-reflection—this is avinayo (non-discipline). According to the disciplinary meaning, the fulfillment of the object, the fulfillment of the motion, the fulfillment of the announcement, the fulfillment of the boundary, the fulfillment of the assembly—this is called discipline (vinayo). The failure of the object, the failure of the motion, the failure of the announcement, the failure of the boundary, the failure of the assembly—this is called non-discipline (avinayo).

bhāsitaṃ lapitaṃ tathāgatena (spoken, uttered by the Tathāgata); three foundations of mindfulness, three right exertions, three bases of success, six faculties, six powers, eight factors of enlightenment, and a ninefold path—this is abhāsitaṃ alapitaṃ tathāgatena (not spoken, not uttered by the Tathāgata). According to the disciplinary meaning, the four Pārājikas, the thirteen Saṅghādisesas, the two Aniyatas, and the thirty Nissaggiya Pācittiyas—this is spoken, uttered by the Tathāgata; three Pārājikas, fourteen Saṅghādisesas, three Aniyatas, and thirty-one Nissaggiya Pācittiyas—this is not spoken, not uttered by the Tathāgata.

āciṇṇaṃ (practiced): not the daily attainment of the fruit of cessation…pe… not the Jātaka story—this is anāciṇṇaṃ (not practiced). According to the disciplinary meaning, having spent the rains in a residence to which one has been invited, to depart on tour without informing, to depart on tour after inviting (another to speak), to do the first courteous reception together with newcomers—this is practiced (āciṇṇaṃ); the non-doing of that same practiced thing is called not practiced (anāciṇṇaṃ).

paññattaṃ (enacted): three foundations of mindfulness…pe… a ninefold path—this is apaññattaṃ (not enacted). According to the disciplinary meaning, the four Pārājikas…pe… the thirty Nissaggiya Pācittiyas—this is enacted (paññattaṃ); three Pārājikas…pe… the thirty-one Nissaggiya Pācittiyas—this is not enacted (apaññattaṃ).

tecimaṃ saddhammaṃ antaradhāpentī (they cause this true Dhamma to disappear) has been said. There, pañca antaradhānāni (the five disappearances) are the disappearance of attainment (adhigamaantaradhānaṃ), the disappearance of practice (paṭipattiantaradhānaṃ), the disappearance of learning (pariyattiantaradhānaṃ), the disappearance of the mark (liṅgaantaradhānaṃ), and the disappearance of relics (dhātuantaradhānaṃ). There, adhigamo (attainment) means the four paths, the four fruits, the four analytical knowledges (paṭisambhidā), the three knowledges (vijjā), and the six supernormal powers (abhiññā). As it declines, it declines starting from the analytical knowledges. For only for a thousand years from the Parinibbāna of the Buddhas are they able to produce analytical knowledges; after that, the six supernormal powers; after that, being unable to produce even those, they produce the three knowledges. As time goes on, being unable to produce even those, they are dry-insight practitioners (sukkhavipassakā). In this same way, there are non-returners (anāgāmino), once-returners (sakadāgāmino), and stream-enterers (sotāpannāti). While those ones remain, the disappearance of attainment is not called uninterrupted. But with the cessation of life of the last stream-enterer, the disappearance of attainment is called uninterrupted. This is called adhigamaantaradhānaṃ (the disappearance of attainment).

paṭipattiantaradhānaṃ (the disappearance of practice):

Pariyatti (learning) means the Tipitaka, the word of the Buddha, along with its commentary, the Pali text. As long as that exists, the pariyatti is said to be complete. As time goes on, kings and crown princes become unrighteous. When they are unrighteous, the king's ministers and so on also become unrighteous, and consequently the inhabitants of the country and rural areas do likewise. Because of their unrighteousness, the deva does not rain properly, and consequently the crops do not thrive. When these do not thrive, the donors are unable to give requisites to the Saṅgha of monks. The monks, suffering from a lack of requisites, are unable to take care of their pupils. As time goes on, the pariyatti declines; they are unable to retain it by meaning, and they retain it only by the Pali text. Then, as time goes on, they are unable to retain even the entire Pali text. First, the Abhidhamma Piṭaka declines. As it declines, it declines starting from the top. Indeed, first the Paṭṭhāna Mahāpakaraṇa declines; when that has declined, then the Yamaka, the Kathāvatthu, the Puggalapaññatti, the Dhātukathā, the Vibhaṅga, and the Dhammasaṅgaha decline.

Thus, when the Abhidhamma Piṭaka has declined, the Suttanta Piṭaka declines, starting from the top. Indeed, first the Aṅguttara Nikāya declines; in that, first the Ekādasakanipāta, then the Dasakanipāta...pe... then the Ekakanipāta. Thus, when the Aṅguttara Nikāya has declined, the Saṃyutta Nikāya declines, starting from the top. Indeed, first the Mahāvagga declines, then the Saḷāyatanavagga, the Khandhavagga, the Nidānavagga, and the Sagāthāvagg. Thus, when the Saṃyutta Nikāya has declined, the Majjhima Nikāya declines, starting from the top. Indeed, first the Uparipaṇṇāsaka declines, then the Majjhimapaṇṇāsaka, and then the Mūlapaṇṇāsaka. Thus, when the Majjhima Nikāya has declined, the Dīgha Nikāya declines, starting from the top. Indeed, first the Pāthikavagga declines, then the Mahāvagga, and then the Sīlakkhandhavagga. Thus, when the Dīgha Nikāya has declined, the Suttanta Piṭaka is said to have declined. They retain only the Jātaka along with the Vinaya Piṭaka. They retain the Vinaya Piṭaka out of shame, but those who desire gain retain only the Jātaka, thinking, "Even when the Suttanta is recited, there is no one who understands." As time goes on, they are unable to retain even the Jātaka. Then, of those, first the Vessantara Jātaka declines, then in reverse order the Puṇṇaka Jātaka, the Mahānārada Jātaka, and finally the Apaṇṇaka Jātaka declines. Thus, when the Jātaka has declined, they retain only the Vinaya Piṭaka.

This is called the disappearance of pariyatti.

This is called the disappearance of the liṅga (outward symbols of the Sangha).

This is called the disappearance of the relics (dhātuantaradhānaṃ).

Of these five kinds of disappearance, the disappearance of pariyatti is the root. For when pariyatti has disappeared, practice (paṭipatti) disappears; when pariyatti remains, practice is established. Therefore, in this island, during the great danger caused by Caṇḍālatissa, Sakka, the king of the gods, had a large raft built and announced to the monks, "There will be a great danger; the deva will not rain properly; the monks, suffering from a lack of requisites, will not be able to maintain the pariyatti; it is fitting that the venerable ones go to the other shore and protect their lives. Get on this great raft and go, venerable ones. Those for whom there is not enough space to sit here, let them go with a piece of wood placed on their chest; there will be no danger for anyone." Then, reaching the seashore, sixty monks made an agreement, "There is no need for us to go there; we will stay here and protect the Tipitaka," and then, turning back, they went to the Dakkhiṇamalaya district and lived, making a living with roots, tubers, and leaves. Carrying their bodies, they sit down and recite; when they cannot carry on, they scoop up sand, surround themselves with it, and put their heads together in one place and consider the pariyatti. In this way, for twelve years, they kept the Tipitaka with its commentary complete.

When the danger had passed, seven hundred monks, without losing even one letter or one syllable of the Tipitaka with its commentary from the place where they had gone, came back to this island and entered the Maṇḍalārāma Vihāra in the Kallagāma district. Having heard of the arrival of the elders, sixty monks who had declined in this island went, thinking, "We will see the elders," and, examining the Tipitaka with the elders, they did not see even one letter or one syllable that was different. In that place, this discussion arose among the elders: "Is pariyatti the root of the Sāsana, or is it practice (paṭipatti)?" The Paṃsukūlika elders said, "Practice is the root," while the Dhammakathika elders said, "Pariyatti is the root." Then those elders said, "We will not decide on the basis of your mere words; bring a sutta spoken by the Buddha." Thinking that it was not difficult to bring a sutta, they brought the sutta, "If, Subhadda, these monks live rightly, the world will not be empty of arahants" (Dī. Ni. 2.214). "Practice, O Great King, is the root of the Teacher's dispensation, practice is its essence. It stands as long as practice endures" (Mi. Pa. 4.1.7). Having heard this sutta, the Dhammakathika elders, to establish their own view, brought this sutta –

"As long as the suttantas endure, as long as the Vinaya shines,
So long will they see the light, as when the sun has risen."

"When the suttantas do not exist, and the Vinaya is forgotten,
There will be darkness in the world, as when the sun has set."

"When the suttanta is protected and exists, practice is protected;
The wise man established in practice does not fall away from security from bondage (yogakkhemā)."

When this sutta was brought, the Paṃsukūlika elders were silent; the word of the Dhammakathika elders prevailed. Just as, if there is no leading cow in a herd of a hundred or a thousand cows, that lineage, that succession, is not maintained, so too, even if there are a hundred or a thousand monks who have begun insight (vipassanā), there is no attainment of the Noble Path without pariyatti. And just as, when letters are placed on a stone slab to indicate the location of a treasure pot, the treasure pot is not said to be lost as long as the letters remain, so too, as long as pariyatti endures, the Sāsana is not said to have disappeared.

11. Commentary on the Section on Unrighteousness (Adhammavagga)

140.In the eleventh section, adhammaṃ adhammo (unrighteousness, unrighteousness) and so on should be understood in the same way as previously stated. The rest is self-explanatory here.

12. Commentary on the Section on Non-Offenses (Anāpattivagga)

150.In the twelfth section, however, regarding anāpattiṃ āpattī (non-offense, offense) and so on, anāpatti (non-offense) means the non-offense stated in each case, such as "for one who does not know, for one who does not have the intention to steal, for one who does not have the intention to cause death, for one who does not have the intention to deceive, for one who does not have the intention to release." Āpatti (offense) means the offense stated in the manner of "for one who knows, for one who has the intention to steal," and so on. Lahukāpatti (light offense) means the five groups of offenses. Garukāpatti (heavy offense) means the two groups of offenses. Duṭṭhullāpatti (serious offense) means the two groups of offenses. Aduṭṭhullāpatti (not serious offense) means the five groups of offenses. Sāvasesāpatti (offense with remainder) means the six groups of offenses. Anavasesāpatti (offense without remainder) means the one group of pārājika offenses. Sappaṭikammāpatti (offense with remedy) means the sāvasesāpatti. Appaṭikammāpatti (offense without remedy) means the anavasesāpatti. The rest is self-explanatory everywhere.

13. Commentary on the Section on the Single Individual (Ekapuggalavagga)

170.In the first verse of the Ekapuggalavagga, ekapuggalo means a single individual. Here, eko (one) means the rejection of a second, etc., a numerical limit. Puggalo (individual) is a conventional term, not an ultimate meaning. For the Buddha, the Blessed One, has two kinds of teaching: conventional teaching (sammutidesanā) and ultimate teaching (paramatthadesanā). There, "individual, being, woman, man, Khattiya, Brahmin, deva, Mara" are examples of conventional teaching, while "impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness" are examples of ultimate teaching. There, the Blessed One teaches conventional teaching to those who are capable of understanding the meaning after hearing the teaching in conventional terms, abandoning delusion and attaining distinction. But the Blessed One teaches the ultimate teaching to those who are capable of understanding the meaning after hearing the teaching in ultimate terms, abandoning delusion and attaining distinction.

Here is an analogy: just as a teacher skilled in the language of the country, who explains the meaning of the three Vedas, explains in Tamil to those who know the meaning when it is spoken in Tamil. To those who know another language, such as the language of the blind, he explains in that language. In the same way, those students quickly learn the skill by approaching a clever and intelligent teacher. There, the Buddha, the Blessed One, is like the teacher, the three Piṭakas, which are established in a state of being spoken about, are like the three Vedas, skill in conventional and ultimate truth is like skill in the language of the country, the disciples with different languages are like the disciples who are capable of understanding in conventional and ultimate terms, and the teacher's explanation in Tamil and other languages is to be understood as the Blessed One's teaching in conventional and ultimate terms. And here it is said –

"The Sambuddha, best of speakers, declared two truths:
Convention and ultimate truth; a third is not found."

"Conventional language is true because of worldly convention;
Ultimate language is true because of the real nature of things (dhammānaṃ)."

"Therefore, in speaking conventionally, for the sake of worldly use,
A falsehood does not arise for the Teacher, the Lord of the world, who is skilled in usage."

He tells the story of an individual to illuminate shame and fear of wrongdoing (hirottappa).

He tells the story of an individual to illuminate the ownership of kamma.

He tells the story of an individual to illuminate individual human effort (paccattapurisakāra).

He tells the story of an individual to illuminate the Ānantariya kammas.

He tells the story of an individual to illuminate the Brahmavihāras.

He tells the story of an individual to illuminate past lives.

He tells the story of an individual to illuminate the purification of gifts.

He tells the story of an individual also for the non-abandonment of worldly convention.

Ekapuggalo (a single individual). In what sense is he a single individual? In the sense of being unequal (asadisaṭṭhena), in the sense of being distinguished by qualities (guṇavisiṭṭhaṭṭhena), in the sense of being without equal (asamasamaṭṭhenā). For he is unequal to the rest of the great multitude by the qualities of the accumulations of merit for enlightenment (bodhisambhāra) and also by the qualities of a Buddha, beginning with directing his mind towards the ten pāramīs in order; thus, he is a single individual in the sense of being unequal. And those qualities of his are distinguished from the qualities of other beings; thus, he is a single individual in the sense of being distinguished by qualities. The previous Fully Enlightened Buddhas are unequal to all beings, and he alone is equal to them in terms of the qualities of the form body and also the qualities of the name body; thus, he is a single individual in the sense of being without equal.

Loke (in the world) means the three worlds: the world of beings (sattaloko), the world of space (okāsaloko), and the world of formations (saṅkhāralokoti). The detailed account of these is stated in the Visuddhimagga (Visuddhi. 1.135-136). Of these, the world of beings is intended here. Even when he is born in the world of beings, he is not born in the deva world or the Brahma world, but only in the human world. Even in the human world, he is not born in another cakkavāḷa, but only in this cakkavāḷa. Even there, not in all places.

"To the east, there is a village called Gajaṅgala, beyond that are large sāla trees, beyond that are frontier districts, within that is the middle country. To the southeast, there is a river called Sallavatī, beyond that are frontier districts, within that is the middle country. To the south, there is a village called Setakaṇṇika, beyond that are frontier districts, within that is the middle country. To the west, there is a Brahmin village called Thūṇa, beyond that are frontier districts, within that is the middle country. To the north, there is a mountain called Usīraddhaja, beyond that are frontier districts, within that is the middle country" (Mahāva. 259). Thus, he is born in the middle country, which is defined as being three hundred yojanas in length, two and a half hundred yojanas in width, and nine hundred yojanas in circumference. And not only the Tathāgata, but also Paccekabuddhas, chief disciples, the eighty great elders, the Buddha's mother, the Buddha's father, a wheel-turning king, and other Brahmin householders who have attained excellence are born here.

Uppajjamāno uppajjati (being born, he is born). Both of these are merely descriptive statements. He is born for the welfare of many people, not for any other reason; thus, the meaning should be understood here. And it is not possible to refute such a characteristic here with any other characteristic of sound.

Uppajjamāno means "arising." Even when fulfilling the ten pāramīs, namely sīlapāramī...pe... upekkhāpāramī, he is called "uppajjamāno," arising. Even when fulfilling the ten upapāramīs, he is called "uppajjamāno." Even when fulfilling the ten paramatthapāramīs, he is called only "uppajjamāno." Even when relinquishing the five great relinquishments (pañca mahāpariccāge), he is called "uppajjamāno." Even when fulfilling the benefit to himself (attatthacariyaṃ), benefit to relatives (ñātatthacariyaṃ), and benefit to the world (lokatthacariyaṃ), he is called "uppajjamāno." Even when bringing the dharma factors that create a Buddha to the highest point for four asaṅkhyeyyas and a hundred thousand kappas, he is called "uppajjamāno." Having relinquished the state of Vessantara and taking rebirth in Tusita city, even while dwelling for forty-seven koṭis and sixty hundred thousand years, he is called "uppajjamāno." When requested by the deities, after looking at the five great observations (pañcamahāvilokitaṃ), even while taking rebirth in the womb of Mahāmāyādevī, even while dwelling in the womb for ten months, neither more nor less, he is called "uppajjamāno." Even while dwelling in the household for twenty-nine years, he is called "uppajjamāno." Having seen the danger in sensual pleasures and the benefit in renunciation, on the day Rāhula was born, accompanied by Channa, mounting the excellent vehicle Kaṇṭhaka, even while departing, he is called "uppajjamāno." Even while crossing three kingdoms, even while going forth at the bank of the Anomā River, he is called "uppajjamāno." Even while performing the great struggle (mahāpadhānaṃ) for six years, he is called "uppajjamāno." When the knowledge has reached maturity, even while partaking of coarse food, he is called "uppajjamāno." In the evening, on the Visākha full moon day, after ascending the great Bodhi-maṇḍa, having destroyed the army of Māra, in the first watch, having recollected previous existences, in the middle watch, having purified the divine eye, immediately after the last watch, having thoroughly contemplated the twelve-linked paṭiccasamuppāda in direct and reverse order, even while penetrating the Sotāpatti path, he is called "uppajjamāno." In the moment of the Sotāpatti fruit, in the moment of the Sakadāgāmi path, in the moment of the Sakadāgāmi fruit, in the moment of the Anāgāmi path, even in the moment of the Anāgāmi fruit, he is called "uppajjamāno." However, in the moment of the Arahatta path, he arises (uppajjati). In the moment of the Arahatta fruit, he has arisen (uppanno). For Buddhas, unlike the disciples, the knowledges such as the power of iddhi do not arise sequentially; rather, together with the Arahatta path, the entire collection of qualities, including the knowledge of omniscience, is said to have come. Therefore, because they have completed all their tasks, they are called "uppannā" in the moment of Arahatta fruit. In this sutta also, it should be understood that "uppajjati" refers to the moment of Arahatta fruit, the meaning here is "uppanno hoti," he has arisen.

Bahujanahitāyā means he arises for the benefit of many people. Bahujanasukhāyā means he arises for the happiness of many people. Lokānukampāyā means he arises out of compassion for the world of beings. For which world of beings? For those who, having heard the Tathāgata's teaching of the Dhamma, having drunk the deathless drink, have penetrated the Dhamma. For, after the Blessed One had spent seven weeks at the great Bodhi-maṇḍa, having come from the Bodhi-maṇḍa to Isipatana, in the Dhammacakkappavattana Sutta (mahāva. 13; saṃ. ni. 5.1081), having taught, "These two extremes, O monks, are not to be cultivated by one gone forth," together with the Venerable Aññāsikoṇḍañña Thera, eighteen koṭis of Brahmās drank the deathless drink; he arose out of compassion for this world of beings. On the fifth day, at the conclusion of the Anattalakkhaṇa Sutta (mahāva. 20; saṃ. ni. 3.59), the five bhikkhus were established in Arahatta; he arose out of compassion for this world of beings also. Then he established fifty-five men, headed by Yasadāraka, in Arahatta; then, in the Kappāsikavana Saṇḍa, he brought thirty Bhaddavaggiyas to the three paths and the three fruits; he arose out of compassion for this world of beings also. At Gayāsīsa, at the conclusion of the Ādittapariyāya Sutta (mahāva. 54), he established a thousand Jaṭilas in Arahatta; in the Tālaṭṭhi forest, eleven nahutas of Brāhmaṇa householders, having heard the Teacher's teaching of the Dhamma, were established in the Sotāpatti fruit; one nahuta was established in the refuges. At the end of the Tirokuṭṭa Anumodanā, the deathless drink was drunk by eighty-four thousand living beings. In the assembly of Sumanamālākara, also by eighty-four thousand. In the assembly of Dhanapāla, by ten thousand living beings, in the assembly of Khadiraṅgāra Jātaka, by eighty-four thousand living beings, in the assembly of Jambuka Ājīvaka, also by eighty-four thousand. In the assembly of Ānanda Seṭṭhi, also by eighty-four thousand living beings, the deathless drink was drunk. At the Pāsāṇaka Cetiya, on the day of the Pārāyana Suttanta discourse, fourteen koṭis drank the deathless drink. On the day of the Yamaka Pāṭihāriya, twenty pāṇakoṭis, in the Tāvatiṃsa heaven, seated on the Paṇḍukambala stone, having made his mother a witness by her body, while teaching the seven treatises of Abhidhamma, eighty pāṇakoṭis, at the descent from the Devaloka, thirty pāṇakoṭis, in the Sakka Pañha Sutta, eighty thousand devatās drank the deathless drink. In the Mahāsamaya Sutta, in the Maṅgala Sutta, in the Cūḷarāhulovāda, in the Samacittapaṭipadā, there is no limit to the beings who attained realization in these four places. He arose out of compassion for this world of beings also. This meaning should also be understood in terms of those who, from this day forward in the future, relying on the Sāsana, become established on the path to heaven and liberation.

Devamanussānaṃ means that he arose not only for the benefit and happiness of devas and humans, but also for the benefit and happiness of the remaining beings, such as nāgas and supaṇṇas. However, this was said to show the person capable of realizing the path and the fruit, who has a conditioned rebirth. Therefore, it should be understood that he arose for the benefit and happiness of these beings as well.

Katamo ekapuggalo means "which one person?" This question, it is said, is of five kinds: the question that illuminates what is unseen, the question that compares what is seen, the question that cuts off doubt, the question for agreement, and the question motivated by a desire to speak.

Adiṭṭhajotanā pucchā? By nature, the characteristic is unknown, unseen, unweighed, unexamined, unmanifested, undeveloped. He asks a question for the sake of knowledge, for the sake of seeing, for the sake of weighing, for the sake of examining, for the sake of manifesting, for the sake of clarifying; this is the question that illuminates what is unseen.

Diṭṭhasaṃsandanā pucchā? By nature, the characteristic is known, seen, weighed, examined, manifested, clarified. He asks a question for the sake of comparing with other wise people; this is the question that compares what is seen.

Vimaticchedanā pucchā? By nature, he is in a state of doubt, in a state of uncertainty, with dualistic thinking, "Is it like this, or is it not like this? What is it like? How is it like?" He asks a question for the sake of cutting off doubt; this is the question that cuts off doubt.

Anumatipucchā? The Blessed One asks the monks a question for agreement: "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "Is that which is impermanent suffering or happiness?" "Suffering, venerable sir." "Is it fitting to regard that which is impermanent, suffering, and subject to change as 'This is mine, this I am, this is my self'?" "No, venerable sir." This is the question for agreement.

Kathetukamyatāpucchā? The Blessed One asks the monks a question motivated by a desire to speak: "There are these four satipaṭṭhānas, monks. Which four?" This is the question motivated by a desire to speak.

Among these, the first three questions do not apply to Buddhas. Why? For Buddhas, there is nothing in the three times, whether conditioned, liberated from conditions, or unconditioned, that is unseen, unknown, unweighed, unexamined, unmanifested, or undeveloped; therefore, the question that illuminates what is unseen does not apply to them. Moreover, there is no need for the Blessed One to compare what has been penetrated by his own knowledge with another samaṇa, brāhmaṇa, deva, Māra, or Brahmā. Therefore, the question that compares what is seen does not apply to him. Furthermore, because he is without doubt, one who has crossed over uncertainty, one whose doubt in all dhammas has been dispelled, the question that cuts off doubt does not apply to him. However, the other two questions do apply to the Blessed One; among these, this should be understood as the question motivated by a desire to speak.

He said, "Tathāgato arahaṃ sammāsambuddho." Therein, Tathāgato: the Blessed One is a Tathāgata for eight reasons: because he has come thus (tathā āgatoti tathāgato), because he has gone thus (tathā gatoti tathāgato), because he has come with such characteristics (tathalakkhaṇaṃ āgatoti tathāgato), because he has fully awakened to the tathadhammas as they are (tathadhamme yāthāvato abhisambuddhoti tathāgato), because of showing thus (tathadassitāya tathāgato), because of speaking thus (tathavāditāya tathāgato), because of doing thus (tathākāritāya tathāgato), and because of the meaning of overcoming (abhibhavanaṭṭhena tathāgatoti).

Tathā āgatoti tathāgato? Just as the previous Sammāsambuddhas, who were zealous for the benefit of the entire world, came, just as Vipassī Bhagavā came, just as Sikhī Bhagavā, just as Vessabhū Bhagavā, just as Kakusandho Bhagavā, just as Koṇāgamano Bhagavā, just as Kassapo Bhagavā came. What is said is this: with the same aspiration with which these Bhagavās came, our Bhagavā also came. Or rather, just as Vipassī Bhagavā…pe…just as Kassapo Bhagavā, having fulfilled the dānapāramī, having fulfilled the sīla, nekkhamma, paññā, vīriya, khanti, sacca, adhiṭṭhāna, mettā, upekkhā pāramīs, having fulfilled these ten pāramīs, ten upapāramīs, ten paramatthapāramīs, thus fulfilling the thirty pāramīs, having relinquished the giving of limbs, giving of eyes, giving of wealth, giving of kingdom, giving of sons and wives, these five great relinquishments, having fulfilled the duties of former efforts, duties of former conduct, duties of revealing the Dhamma, duties to relatives, having reached the culmination of Buddha-conduct, came, so also our Bhagavā came. And just as Vipassī Bhagavā…pe…Kassapo Bhagavā, having cultivated and increased the four satipaṭṭhānas, the four sammappadhānas, the four iddhipādas, the five indriyas, the five balas, the seven bojjhaṅgas, the Noble Eightfold Path, came, so also our Bhagavā came; therefore, he is a Tathāgata.

"Just as Vipassī and others in the world,
Sages came here to Buddhahood;
So too has this Sakyamuni come,
Therefore the Seeing One is called Tathāgata."

Thus, because he has come thus, he is a Tathāgata.

Tathā gatoti tathāgato? Just as, upon being born, Vipassī Bhagavā went…pe…Kassapo Bhagavā went. And how did he go? Immediately upon being born, he stood on the earth with level feet, and facing north, he went seven paces. As it is said: "Immediately upon being born, Ānanda, the Bodhisatta stands on the earth with level feet, and facing north, he goes seven paces, while a white umbrella is held over him, and he surveys all directions, and utters the asabhi utterance, 'I am the chief in the world, I am the foremost in the world, I am the best in the world, this is my last birth, now there is no more renewed existence'" (ma. ni. 3.207). And that going of his was true, not false, as a preliminary sign of the attainment of many special qualities. For his standing with level feet immediately upon being born is a preliminary sign of the attainment of the four iddhipādas, his facing north is a preliminary sign of being supreme in the entire world, his going seven paces is a preliminary sign of the attainment of the seven bojjhaṅga jewels, and the casting down of the cāmarukkhepo mentioned in "Suvaṇṇadaṇḍā vītipatanti cāmarā" (su. ni. 693) is a preliminary sign of the destruction of all heretics, the holding of the white umbrella is a preliminary sign of the attainment of the excellent, pure white umbrella of Arahatta-phala-vimutti, the surveying of all directions is a preliminary sign of the attainment of unobstructed knowledge of omniscience, and the uttering of the āsabhi utterance is a preliminary sign of the unsurpassed turning of the wheel of the Dhamma. Thus, this Bhagavā also went. And how was that going of his? It was true, not false, as a preliminary sign of the attainment of those same special qualities. Therefore, the ancients said:

"Just as the leader of the herd immediately upon birth,
Touched the earth with level feet;
So Gotama strode seven paces,
And the Maruts held the white umbrella.

"Having gone seven paces, Gotama,
Surveyed the directions equally from all sides;
He uttered a speech endowed with eight qualities,
Like a lion standing on the mountaintop."

Thus, because he has gone thus, he is a Tathāgata.

Or, just as Vipassī Bhagavā…pe… just as Kassapa Bhagavā, so too, this Bhagavā, having abandoned sensual desire with renunciation, aversion with loving-kindness, sloth and torpor with the perception of light, restlessness and remorse with non-distraction, and doubt with the determination of the Dhamma; having shattered ignorance with knowledge, having dispelled discontent with joy, having unbarred the door of the hindrances with the first jhāna, having stilled thought and examination with the second jhāna, having detached from joy with the third jhāna, having abandoned pleasure and pain with the fourth jhāna, having transcended the perception of form, the perception of resistance, and the perception of difference with the attainment of the base of the infinity of space; having transcended the perception of the base of the infinity of space with the attainment of the base of the infinity of consciousness; having transcended the perception of the base of the infinity of consciousness with the attainment of the base of nothingness; having transcended the perception of the base of nothingness with the attainment of the base of neither-perception-nor-non-perception, he has gone.

Having abandoned the perception of permanence with the contemplation of impermanence, the perception of pleasure with the contemplation of suffering, the perception of self with the contemplation of non-self, delight with disenchantment, passion with dispassion, origination with cessation, grasping with relinquishment, the perception of solidity with the contemplation of dissolution, clinging with the contemplation of decline, the perception of permanence with the contemplation of change, the perception of signs with the contemplation of the signless, aspiration with the desireless, clinging with the contemplation of emptiness, the clinging to taking essence with the higher wisdom of Dhamma contemplation, the clinging to delusion with the knowledge and vision of things as they are, the clinging to attachment with the contemplation of danger, non-reflection with reflection, the clinging to connection with the contemplation of detachment, having shattered the coarse defilements associated with wrong views with the stream-entry path, having abandoned the grosser defilements with the once-returning path, having uprooted the subtle defilements that occur together with the non-returning path, having completely cut off all defilements with the arahantship path, he has gone. Thus also, because the Gone One is ‘gone’ in that way, therefore, He is the Tathāgata.

Is the Tathāgata so called because he has come with the characteristic of suchness (tathalakkhaṇaṃ āgatoti tathāgato)? The characteristic of hardness of the earth element is such, not false; the characteristic of flowing of the water element, the characteristic of heat of the fire element, the characteristic of supporting of the air element, the characteristic of non-obstruction of the space element, the characteristic of cognizing of the consciousness element.

The characteristic of being crushed of form, the characteristic of experiencing of feeling, the characteristic of perceiving of perception, the characteristic of constructing of volitional formations, the characteristic of cognizing of consciousness.

The characteristic of directing the mind of initial application, the characteristic of repeated application of sustained application, the characteristic of pervading of joy, the characteristic of satisfaction of happiness, the characteristic of non-distraction of one-pointedness of mind, the characteristic of contacting of contact.

The characteristic of conviction of the faculty of faith (saddhindriya), the characteristic of exertion of the faculty of energy (vīriyindriya), the characteristic of establishing of the faculty of mindfulness (satindriya), the characteristic of non-distraction of the faculty of concentration (samādhindriya), the characteristic of understanding of the faculty of wisdom (paññindriya).

The characteristic of being unshakeable in the face of faithlessness of the power of faith (saddhābala), in the face of laziness of the power of energy, in the face of forgetfulness of the power of mindfulness, in the face of restlessness of the power of concentration, the characteristic of being unshakeable in the face of ignorance of the power of wisdom.

The characteristic of establishing of the mindfulness enlightenment factor (satisambojjhaṅga), the characteristic of investigating of the investigation of the Dhamma enlightenment factor (dhammavicayasambojjhaṅga), the characteristic of exertion of the energy enlightenment factor (vīriyasambojjhaṅga), the characteristic of pervading of the joy enlightenment factor (pītisambojjhaṅga), the characteristic of calming of the tranquility enlightenment factor (passaddhisambojjhaṅga), the characteristic of non-distraction of the concentration enlightenment factor (samādhisambojjhaṅga), the characteristic of reflecting of the equanimity enlightenment factor (upekkhāsambojjhaṅga).

The characteristic of seeing of right view (sammādiṭṭhi), the characteristic of directing the mind of right thought (sammāsaṅkappa), the characteristic of delimiting of right speech (sammāvācā), the characteristic of initiating of right action (sammākammanta), the characteristic of purifying of right livelihood (sammāājīva), the characteristic of exertion of right effort (sammāvāyāma), the characteristic of establishing of right mindfulness (sammāsati), the characteristic of non-distraction of right concentration (sammāsamādhi).

The characteristic of unknowing of ignorance, the characteristic of intention of volitional formations, the characteristic of cognizing of consciousness, the characteristic of bending of name, the characteristic of being crushed of form, the characteristic of sense base of the six sense bases (saḷāyatana), the characteristic of contacting of contact, the characteristic of experiencing of feeling, the characteristic of cause of craving, the characteristic of grasping of clinging, the characteristic of accumulating of becoming, the characteristic of being born of birth, the characteristic of decaying of aging, the characteristic of deceasing of death.

The characteristic of emptiness of the elements (dhātūnaṃ), the characteristic of sense base of the sense bases, the characteristic of establishing of the foundations of mindfulness (satipaṭṭhānānaṃ), the characteristic of striving of the right efforts (sammappadhānānaṃ), the characteristic of accomplishing of the bases of power (iddhipādānaṃ), the characteristic of domination of the faculties (indriyānaṃ), the characteristic of being unshakeable of the powers (balānaṃ), the characteristic of leading out of the enlightenment factors (bojjhaṅgānaṃ), the characteristic of cause of the path (maggassa).

The characteristic of suchness of the truths (saccānaṃ), the characteristic of non-distraction of serenity (samatha), the characteristic of contemplating of insight (vipassanāya), the characteristic of single flavor of serenity and insight (samathavipassanānaṃ), the characteristic of non-transgression of the yuganaddha.

The characteristic of restraint of purification of virtue (sīlavisuddhiyā), the characteristic of non-distraction of purification of mind (cittavisuddhiyā), the characteristic of seeing of purification of view (diṭṭhivisuddhiyā).

The characteristic of cutting off of the knowledge of cessation, the characteristic of calming of the knowledge of non-arising.

The characteristic of root of desire, the characteristic of initiating of attention, the characteristic of meeting of contact, the characteristic of converging of feeling, the characteristic of prominence of concentration, the characteristic of sovereignty of mindfulness, the characteristic of superiority of wisdom, the characteristic of essence of liberation, the characteristic of consummation of the deathless element, Nibbāna, is such, not false. Thus, having come by the path of knowledge with the characteristic of suchness, having attained without failing, is the Tathāgata. Thus, because he has come with the characteristic of suchness, therefore, He is the Tathāgata.

Is the Tathāgata so called because he has fully awakened to the Tathadhamma (tathadhamme yāthāvato abhisambuddhoti tathāgato)? The Tathadhamma are the four noble truths. As it was said: "These four, monks, are truths, not false, not otherwise. Which four? 'This is suffering,' monks, this is a truth, not false, not otherwise" (saṃ. ni. 5.1090) – and so on in detail. And the Bhagavā has fully awakened to them, therefore, because of the full awakening to the truths, he is called the Tathāgata. Here, the word "gone" (gata) implies full awakening.

Moreover, the state of being born as the condition for aging and death is such, not false, not otherwise…pe… the state of being volitional formations as the condition for ignorance is such, not false, not otherwise. Likewise, the state of ignorance as the condition for volitional formations, the state of volitional formations as the condition for consciousness…pe… the state of birth as the condition for aging and death is such, not false, not otherwise. The Bhagavā has fully awakened to all of that. Therefore also, because of the full awakening to those truths, he is called the Tathāgata. Thus, the Tathāgata is so called because he has fully awakened to the Tathadhamma.

Is the Tathāgata so called because of seeing suchness (tathadassitāya tathāgato)? The Bhagavā, whatever form object that comes within the range of the eye-door in the world with its devas…pe… for beings without limit in the world systems without limit for those with devas and humans, he knows and sees it in every way. And knowing and seeing thus, he knows it as it is, whether as desirable or undesirable etc., or with the terms obtainable among the seen, heard, sensed, and cognized, by way of "which is that form, the form-āyatana? That form that is derived from the four great elements, color and appearance, visible, resistant, blue, yellow," etc. (dha. sa. 616), dividing it in many names, in thirteen ways, in fifty-two approaches, it is just so, there is no falsity. This method applies to sounds and so on that come within the range of the ear-door and so on. This was said by the Bhagavā: "Whatever, monks, in the world with its devas…pe… for those with devas and humans, is seen, heard, sensed, cognized, attained, sought after, pondered over by the mind, I know that, I have fully known that, that is known by the Tathāgata, the Tathāgata does not speculate about it" (a. ni. 4.24). Thus, the Tathāgata is so called because of seeing suchness. Here, the arising of the word Tathāgata should be understood in the sense of seeing suchness.

Is the Tathāgata so called because of speaking suchness (tathavāditāya tathāgato)? The night that the Bhagavā, seated on the unconquered seat at the Bodhi-tree, having crushed the heads of the three Māras, awakened to unsurpassed complete enlightenment, and the night that he passed away into the Nibbāna element with no residue remaining, between these times, in the period of forty-five years, whatever was spoken by the Bhagavā, whether sutta, geyya…pe… vedalla, in the first enlightenment, the middle enlightenment, and the final enlightenment, all of that, in meaning and in expression, is blameless, neither deficient nor excessive, completely perfect in every way, removing the intoxication of passion, removing the intoxication of aversion and delusion; there is not even a hair's breadth of deviation there; all of it is just so, not false, as if stamped with a single seal, measured with a single tube, weighed with a single scale. Therefore, he said: "The night that the Tathāgata fully awakens to unsurpassed complete enlightenment, and the night that he passes away into the Nibbāna element with no residue remaining, whatever he speaks, utters, designates in this interval, all of that is just so, not otherwise. Therefore, he is called the Tathāgata" (dī. ni. 3.188). Here, the word "gone" (gata) implies speaking. Thus, the Tathāgata is so called because of speaking suchness.

Moreover, āgadanaṃ is āgado, meaning speaking. He whose speaking is such, not distorted, by changing the ‘da’ to ‘ta’ is Tathāgata. Thus, the derivation of the word should be understood in this sense as well.

Is the Tathāgata so called because of acting according to suchness (tathākāritāya tathāgato)? Indeed, the body of the Bhagavā conforms to his speech, and his speech conforms to his body; therefore, he is one who speaks according to how he acts, and acts according to how he speaks. For such a being, his body has gone in accordance with his speech, meaning it proceeds accordingly. And just as his body is, so too is his speech; therefore, he is the Tathāgata. Therefore, he said: "The Tathāgata, monks, is one who acts according to how he speaks, and speaks according to how he acts. Thus, he acts according to how he speaks, and speaks according to how he acts. Therefore, he is called the ‘Tathāgata’" (a. ni. 4.23). Thus, the Tathāgata is so called because of acting according to suchness.

Is the Tathāgata so called because of overcoming (abhibhavanaṭṭhena tathāgato)? Making the highest plane of existence (bhavagga) above and Avīci below as the boundary, he overcomes all beings in the limitless world systems in the transverse direction, by virtue of morality, concentration, wisdom, and liberation; there is no balance or measure for him; he is incomparable, immeasurable, unsurpassed, king of kings, god of gods, Sakka surpassing Sakka, Brahmā surpassing Brahmā. Therefore, he said: "In the world with its devas, monks…pe… for those with devas and humans, the Tathāgata is the overcomer, the unconquered, with vision, with mastery. Therefore, he is called the ‘Tathāgata’" (a. ni. 4.23).

Here, the word derivation should be understood thus: agado viya agado – like a medicine. What is that? Both the charm of his teaching and the accumulation of merit. Therefore, this one of great power, like a physician with divine medicine, overcomes all opposing views and the world with its devas. Thus, the Tathāgata should be understood as he whose charm of teaching and accumulation of merit is such, not distorted, like a medicine, in the overcoming of the entire world, by changing the ‘da’ to ‘ta’.

Moreover, tathāya gatopi is also Tathāgata, tathaṃ gatopi is also Tathāgata, gata meaning understood, past, attained, practiced. Here, having gone to suchness, having understood with the thorough understanding of the entire world, is the Tathāgata. Having gone to suchness, having passed with the thorough understanding of the arising of the world, is the Tathāgata. Having gone to suchness, having attained with the realization of the cessation of the world, is the Tathāgata. Having gone to suchness, having practiced with the path leading to the cessation of the world, is the Tathāgata. Therefore, what was said by the Bhagavā –

"Monks, the world has been fully understood by the Tathāgata; the Tathāgata is detached from the world. Monks, the origin of the world has been fully understood by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. Monks, the cessation of the world has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. Monks, the path leading to the cessation of the world has been fully understood by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata. Monks, whatever there is of the world with its devas… all that has been fully understood by the Tathāgata. Therefore, he is called ‘Tathāgata’" (a. ni. 4.23).

The meaning of that should be understood thus. And this is merely a glimpse (mukhamatta) into the declaration of the Tathāgata's state of being a Tathāgata. However, only the Tathāgata, in every way, could describe the Tathāgata's state of being a Tathāgata.

Regarding the two terms Arahaṃ Sammāsambuddho, Arahaṃ should be understood by these reasons: because of being distant (ārakattā) [from defilements], because of destroying (hatattā) enemies and the spokes [of the wheel of existence], because of being worthy (arahattā) of offerings, etc., and because of the absence of secrecy (rahābhāvāti) in doing evil. But because of truly (sammā) and by himself (sāmañca) awakened (buddhattā) to all dhammas, [he is] Sammāsambuddho. This is the concise meaning here. In detail, however, these two terms are explained in the Visuddhimagga (visuddhi. 1.123 ff.) in the section on recollecting the Buddha.

171. In the second, pātubhāvo means arising, manifestation. Dullabho lokasmiṃ means rare, very rare, extremely rare in this world of beings. Why is it rare? It is not possible to become a Buddha by fulfilling the dānapāramī (perfection of generosity) just once, or twice, or ten times, or twenty times, or fifty times, or a hundred times, or a thousand times, or a hundred thousand times, or even a hundred thousand koṭi times. Similarly, not by one day, two days, ten days, twenty days, fifty days, a hundred days, a thousand days, a hundred thousand days, or a hundred thousand koṭi days; not by one month, two months… up to… a hundred thousand koṭi months; not by one year, two years… up to… a hundred thousand koṭi years; not by one kappa, two kappas… up to… a hundred thousand koṭi kappas. It is not possible to become a Buddha by fulfilling the dānapāramī for one asaṅkhyeyya kappa, two asaṅkhyeyya kappas, or three asaṅkhyeyya kappas. The same method applies to sīlapāramī (perfection of morality), nekkhammapāramī (perfection of renunciation)... up to... upekkhāpāramī (perfection of equanimity). However, by fulfilling the ten pāramīs for four asaṅkhyeyya kappas plus one hundred thousand kappas at the final limit, it is possible to become a Buddha. For this reason, it is rare.

172. In the third, acchariyamanusso means an extraordinary human being. Acchariya means it does not happen regularly, like a blind person climbing a mountain. This is the etymological explanation. But this is the commentary explanation: accharāyoggoti acchariyo, meaning it should be seen after striking with an axe (accharaṃ paharitvā passitabbo). Moreover, "Monks, with the appearance of the Tathāgata, the Arahant, the Sammāsambuddha, four extraordinary and wonderful things appear" (a. ni. 4.127). Thus, because he is endowed with many extraordinary and wonderful qualities like these, [he is] an extraordinary human being. Āciṇṇamanussotipi acchariyamanusso—an extraordinary man because he is one who is practiced.

For, the act of sitting with the mind fixed on the great bodhi maṇḍala before a single Buddha, after gathering eight qualities that bring about the fulfillment of the aspiration, is not practiced by anyone else, but only by the all-knowing Bodhisatta. Similarly, after receiving confirmation in the presence of Buddhas, resolutely undertaking the determination of effort by becoming irreversible, and fulfilling the qualities that make a Buddha, is not practiced by anyone else, but only by the all-knowing Bodhisatta. Likewise, after causing the perfections to take root and dwelling in states similar to being Vessantara, giving the great gift of seven hundred elephants, seven hundred horses, all adorned with every ornament, and giving away a son like Jāli Kumāra, a daughter like Kaṇhājinā, and a wife like Maddī Devī in the act of giving, and after staying as long as life lasts, taking rebirth in the Tusita heaven in the next existence is not practiced by anyone else, but only by the all-knowing Bodhisatta. After staying in Tusita City as long as life lasts, accepting the request of the deities, looking at the five great observations, mindfully and consciously passing away from Tusita City, and taking rebirth in a family of great wealth is not practiced by anyone else, but only by the all-knowing Bodhisatta. Similarly, the ten-thousandfold world system trembling on the day of conception, dwelling mindfully and consciously in the mother's womb, the ten-thousandfold world system trembling on the day of exiting from the mother's womb mindfully and consciously, walking seven paces immediately after birth, holding the divine white umbrella, scattering divine fly-whisks, looking at all directions with a lion's gaze, and after not seeing any being equal to oneself, roaring the lion's roar, "I am the chief of the world," after the knowledge has ripened, abandoning the great wealth and making the great renunciation, after sitting cross-legged at the great bodhi maṇḍala, making the victory over Māra the beginning, performing the purification of the knowledge of remembering past lives and the divine eye, and at the moment of penetrating the mass of qualities of the knowledge of omniscience at dawn, the ten-thousandfold world system trembling, and the turning of the unsurpassed wheel of the Dhamma with three rounds at the first teaching of the Dhamma, etc., all this is not practiced by anyone else, but only by the all-knowing Buddha. Thus, āciṇṇamanussotipi acchariyamanusso—an extraordinary man because he is one who is practiced.

173. In the fourth, kālakiriyā means an action evident at a time. For the Tathāgata, after living for forty-five years, revealing the Teacher's Dispensation, consisting of the three baskets, five nikāyas, the ninefold Teaching, and eighty-four thousand aggregates of the Dhamma, making the great multitude inclined towards nibbāna and tending towards nibbāna, lay down between the twin sāla trees, addressed the community of monks, exhorted them with diligence, and mindfully and consciously attained final nibbāna in the anupādisesa nibbānadhātu. This action of his is evident up to today, thus, an action evident at a time is kālakiriyā. Anutappā hotīti means it causes remorse. Here, the death of a cakkavatti king causes remorse to the devas and humans in one cakkavāḷa. The death of Buddhas causes remorse to the devas and humans in ten-thousand cakkavāḷas. Therefore, it was said, "it causes remorse to many people."

174. In the fifth, adutiyo means secondless because of the absence of a second Buddha. For there are four types of Buddhas: the learned Buddha (sutabuddho), the four-truth Buddha (catusaccabuddho), the paccekabuddha, and the sabbaññubuddha. Among these, a learned bhikkhu is called sutabuddho. A khīṇāsava is called catusaccabuddho. One who has fulfilled the pāramīs for two asaṅkhyeyya kappas plus one hundred thousand kappas and has personally realized paccekabodhi knowledge is called paccekabuddho. One who has fulfilled the pāramīs for four or eight or sixteen asaṅkhyeyya kappas plus one hundred thousand kappas, crushed the heads of the three Māras, and realized the knowledge of omniscience is called sabbaññubuddho. Among these four Buddhas, only the sabbaññubuddho is called secondless (adutiyo). For another sabbaññubuddho does not arise together with him.

Asahāyo means there is no companion (sahāyo) like him, either in terms of his being or in terms of the dhammas he has realized. However, by this mode of expression, "That Blessed One has attained a companion in the path of the learners," the learners and non-learners are said to be companions of the Buddhas. Appaṭimo means likeness; there is no other likeness similar to his being, therefore [he is] appaṭimo. And even those likenesses made by humans of gold, silver, etc., there is no one capable of making even a hair-tip's worth of space similar to the Tathāgata's being, therefore he is completely appaṭimo.

Appaṭisamo means there is no one equal to him in being, therefore [he is] appaṭisamo. Appaṭibhāgo means among the dhammas taught by the Tathāgata in the way of "four foundations of mindfulness," etc., there is no one capable of dividing them in a way such as "not four foundations of mindfulness, but three or five," etc., therefore [he is] appaṭibhāgo. Appaṭipuggalo means there is no other person capable of making a claim such as "I am a Buddha," therefore [he is] appaṭipuggalo. Asamo means unequal because of being without a match for all beings. Asamasamo means asama refers to all the past and future all-knowing Buddhas; samo with those who are without equals (asamehi), therefore [he is] asamasamo.

Dvipadānaṃ aggo means the Sammāsambuddho is the chief of beings without feet, two-footed, four-footed, many-footed, with form, without form, with perception, without perception, neither with nor without perception. Why is he called the chief of the two-footed here? In terms of being most excellent. For in this world, one who arises as most excellent does not arise among those without feet, four-footed, or many-footed, but arises only among the two-footed. Among which two-footed [beings]? Among humans and devas. When arising among humans, he arises as a Buddha capable of controlling the three-thousand great-thousand world system. When arising among devas, he arises as a Mahā Brahmā, the controller of ten-thousand world systems. He becomes his attendant or gardener. Thus, it is because of being more excellent than even that that he is called the chief of the two-footed.

175-186. In the sixth, etc., ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hotīti, monks, with the appearance of one person, the Tathāgata, the Arahant, the Sammāsambuddha, there is the appearance of a great eye. When that person appears, that alone appears; it does not appear without his appearance. Pātubhāvo means arising, manifestation. Of what kind of eye? Of the eye of wisdom (paññā). Of what quality? Like the wisdom of insight of Sāriputta Thera, like the wisdom of concentration of Mahāmoggallāna Thera. The same method applies to Ālokā, etc. For here, the light is intended to be like the light of wisdom of the two chief disciples, the radiance is intended to be like the radiance of wisdom. And these three, "of a great eye, of a great light, of a great radiance," should be understood as being spoken of in a mixture of mundane and supramundane terms.

Channaṃ anuttariyānaṃ means of the six unsurpassed, most excellent dhammas without anything superior. These are the six unsurpassed qualities: unsurpassedness of seeing (dassanānuttariyaṃ), unsurpassedness of hearing (savanānuttariyaṃ), unsurpassedness of gain (lābhānuttariyaṃ), unsurpassedness of training (sikkhānuttariyaṃ), unsurpassedness of service (pāricariyānuttariyaṃ), unsurpassedness of recollection (anussatānuttariyaṃ). The meaning is that there is an appearance of these. For Āyasmā Ānanda Thera is able to see the Tathāgata with eye-consciousness in the morning and evening; this is dassanānuttariyaṃ. Other sotāpannas, sakadāgāmīs, or anāgāmīs are also able to see the Tathāgata like Ānanda Thera; this is also dassanānuttariyaṃ. But another fortunate worldling is able to see the Ten-Powered One like Ānanda Thera, and having developed that seeing, attains the path of stream-entry. This is merely seeing, but the fundamental seeing is called dassanānuttariyaṃ.

savanānuttariyaṃ. Other sotāpannas, etc., are also able to hear the words of the Tathāgata like Ānanda Thera; this is also savanānuttariyaṃ. But another fortunate worldling is able to hear the words of the Tathāgata like Ānanda Thera, and having developed that hearing, attains the path of stream-entry. This is merely hearing, but the fundamental hearing is called savanānuttariyaṃ.

lābhānuttariyaṃ. Other sotāpannas, etc., are also able to gain faith in the Ten-Powered One like Ānanda Thera; this is also lābhānuttariyaṃ. But another fortunate worldling is able to gain faith in the Ten-Powered One like Ānanda Thera, and having developed that gain, attains the path of stream-entry; this is merely gain, but the fundamental gain is called lābhānuttariyaṃ.

sikkhānuttariyaṃ. Other sotāpannas, etc., also train in the three trainings in the Dispensation of the Ten-Powered One like Ānanda Thera; this is also sikkhānuttariyaṃ. But another fortunate worldling is able to train in the three trainings in the Dispensation of the Ten-Powered One like Ānanda Thera, and having developed those trainings, attains the path of stream-entry. This is merely training, but the fundamental training is called sikkhānuttariyaṃ.

pāricariyānuttariyaṃ. Other sotāpannas, etc., also attend upon the Ten-Powered One frequently like Ānanda Thera; this is also pāricariyānuttariyaṃ. But another fortunate worldling is able to attend upon the Ten-Powered One like Ānanda Thera, and having developed that service, attains the path of stream-entry; this is merely service, but the fundamental service is called pāricariyānuttariyaṃ.

Anussatānuttariyaṃ. Even disciples like Venerable Ānanda, who were Stream-enterers (sotāpanna), recollected the qualities of the Ten-Powered One (Dasabala), both mundane and supramundane; this too is the unsurpassedness of recollection (anussatānuttariyaṃ). Moreover, a virtuous worldling (puthujjanakalyāṇako), like Venerable Ānanda, recollecting the qualities of the Ten-Powered One, both mundane and supramundane, develops that recollection and attains the Stream-entry path; this is simply called recollection (anussati), but the root recollection is called the unsurpassedness of recollection (anussatānuttariyaṃ). These are the six unsurpassednesses; the manifestation of these occurs. And these six unsurpassednesses should be understood as mixed of mundane and supramundane.

The realization of the fourfold analytical knowledge occurs (Catunnaṃ paṭisambhidānaṃ sacchikiriyā hotī): For there are indeed four kinds of analytical knowledge: analytical knowledge of meaning (atthapaṭisambhidā), analytical knowledge of the Dhamma (dhammapaṭisambhidā), analytical knowledge of language (niruttipaṭisambhidā), and analytical knowledge of ready wit (paṭibhānapaṭisambhidā). Herein, knowledge of meanings is analytical knowledge of meaning; knowledge of the Dhamma is analytical knowledge of the Dhamma; knowledge of the expression of meanings and the Dhamma is analytical knowledge of language; knowledge of knowledges is analytical knowledge of ready wit. This is the summary here, but the detailed explanation of these has already come in the Abhidhamma (vibha. 718 ff.). The direct realization of these four kinds of analytical knowledge occurs with the arising of a Buddha, not without the arising of a Buddha. The meaning is the realization of these. These too should be understood as being both mundane and supramundane.

Penetration of diverse elements (Anekadhātupaṭivedho): The penetration of the eighteen elements, beginning with "eye-element, form-element," occurs only with the arising of a Buddha, not without the arising of a Buddha, is the meaning. Penetration of various elements (Nānādhātupaṭivedho): Herein, these same eighteen elements should be understood as various elements due to their diverse nature. But that penetration due to differentiating them, thinking "these are of diverse nature," is called penetration of various elements. Realization of the fruit of knowledge and liberation (Vijjāvimuttiphalasacchikiriyā): Here, knowledge (vijjā) means knowledge of the fruit; liberation (vimuttī) means the remaining qualities associated with the fruit. Realization of the fruit of Stream-entry (Sotāpattiphalasacchikiriyā): Stream (sota) means the first path; the fruit to be attained by that stream is the fruit of Stream-entry (sotāpattiphalaṃ). The fruit of Once-returning (Sakadāgāmiphala), etc., are evident.

187. Anuttara means unsurpassed. Dhammacakka means the best wheel. The word "cakka" (wheel) -

"By four he attained eight, and by eight, sixteen;
By sixteen, thirty-two; insatiable is the wheel’s taste;
For a person overcome by craving,
The wheel spins on his head." (jā. 1.1.104; 1.5.103) –

Here, it appears in the sense of the wheel of the chest (uracakke). "The people of the country, mounted on the wheel, go around" (a. ni. 3.63; 5.54) - here, in the sense of the wheel of movement (iriyāpathacakke). "Then, bhikkhus, that wheelwright turned the wheel that had been completed in six months" (a. ni. 3.15) - here, in the sense of a wooden wheel (dārucakke). "The brahmin Doṇa saw wheels with a thousand spokes on the feet of the Blessed One" (a. ni. 4.36) - here, in the sense of a wheel of marks (lakkhaṇacakke). "These four wheels, bhikkhus, when possessed by gods and humans, the fourfold wheel turns" (a. ni. 4.31) - here, in the sense of the wheel of success (sampatticakke). "A divine wheel-jewel appears" (dī. ni. 2.243; ma. ni. 3.256) - here, in the sense of a jewel-wheel (ratanacakke). Here, however, it appears in the sense of the Dhamma-wheel (dhammacakke).

Pavattitanti: Here, "dhammacakkaṃ abhinīharati nāma, abhinīhaṭaṃ nāma, uppādeti nāma, uppāditaṃ nāma, pavatteti nāma, pavattitaṃ nāmāti," this distinction should be understood. From where does the Dhammacakka abhinīharati occur? When, having become the brahmin Sumedha, seeing the danger in sensual pleasures and the benefit in renunciation, giving the great donation of seven hundred, taking the ascetic life, developing the five supernormal knowledges (abhiññā) and the eight attainments (samāpatti), from that point, the Dhammacakka abhinīharati occurs.

abhinīhaṭaṃnāmāti? When, having harmonized eight qualities, fixing his mind for the great Bodhi-maṇḍa at the foot of Dīpaṅkara, lying down, having determined on effort, "Without receiving a prediction, I will not rise," he received a prediction from the Ten-Powered One; from that point, the Dhammacakka abhinīhaṭaṃ occurs.

uppādetināmāti? From that point, even while fulfilling the perfection of giving (dānapārami), the Dhammacakka uppādeti occurs. Even while fulfilling the perfection of morality (sīlapārami)…pe…even while fulfilling the perfection of equanimity (upekkhāpārami), the Dhammacakka uppādeti occurs. Even while fulfilling the ten perfections, the ten upa-perfections, and the ten paramattha-perfections, even while relinquishing the five great relinquishments, even while fulfilling the conduct beneficial to relatives (ñātatthacariya), the Dhammacakka uppādeti occurs. Standing in the state of Vessantara, giving the great donation of seven hundred, bestowing children and wife at the entrance to giving, taking the peak of perfections, being reborn in the Tusita heaven, staying there as long as life lasts, being requested by the deities, giving a promise, even while contemplating the five great contemplations, the Dhammacakka uppādeti indeed occurs. Even while taking rebirth in his mother's womb, even while causing the ten thousand world-systems to tremble at the moment of rebirth, on the day of emerging from his mother's womb, even while causing the world to tremble in the same way, even immediately after being born, going seven steps, roaring the lion's roar "I am the chief in the world," even while dwelling in the household for twenty-nine years, even while going forth in the great going forth, even while taking the ascetic life on the bank of the Anomā River, even while making effort for six years in the great struggle, even while eating the milk-rice given by Sujātā, floating the golden bowl in the river, going to the Bodhi-maṇḍa at eventide, sitting down while looking towards the eastern world-element, destroying the power of Māra as the sun sets, even while recollecting the past abodes in the first watch, even while purifying the divine eye in the middle watch, even while thoroughly considering the causal pattern (paccayākāra) immediately before dawn, even while penetrating the Stream-entry path, even while realizing the fruit of Stream-entry, even while realizing the path of Once-returning, the fruit of Once-returning, the path of Non-returning, the fruit of Non-returning, even while penetrating the path of Arahantship, the Dhammacakka uppādeti indeed occurs.

uppāditaṃnāma. For the entire mass of mundane and supramundane qualities of the Buddhas is successful only with the fruit of Arahantship. Therefore, at that moment, the Dhammacakka uppāditaṃ occurs.

pavattetināma? Having spent seven weeks at the Bodhi-maṇḍa, making the Venerable Aññākoṇḍañña a witness with his own body in the Deer Park at Isipatana, while teaching the Dhammacakkappavattana Sutta, the Dhammacakka pavatteti occurs.

pavattitaṃ nāma hotīti should be understood. Dhammacakka means both the name of the knowledge of teaching and the name of the knowledge of penetration. Among these, the knowledge of teaching is mundane, the knowledge of penetration is supramundane. Whose knowledge of teaching and penetration? Not of anyone else, only the knowledge of teaching and the knowledge of penetration of the perfectly enlightened Buddha should be understood.

Sammādevāti means by reason, by method, by cause. Anuppavattetīti just as one going behind follows one going in front, so the elder causes to follow what was started earlier by the Teacher. How? When the Teacher, saying "These four, bhikkhus, are the establishments of mindfulness. Which four?" teaches, the Dhammacakka pavatteti occurs; the general of the Dhamma, Venerable Sāriputta, also saying "These four, friend, are the establishments of mindfulness," causes the Dhammacakka to follow (anuppavatteti). The same method applies to the right efforts, etc. Not only in the qualities pertaining to enlightenment, but also in "These four, bhikkhus, are the noble truths. These four, bhikkhus, are the noble lineages," etc., this method should be applied. Thus, the perfectly enlightened Buddha causes the Dhammacakka to arise, and the elder causes the Dhammacakka started by the Ten-Powered One to follow.

However, by the elder thus causing the Dhammacakka to follow, the Dhamma, even when taught and revealed, is taught and revealed by the Teacher himself. For whatever bhikkhu or bhikkhunī, male lay follower or female lay follower, god, Sakka, Māra, or Brahmā, may teach or reveal the Dhamma, all that is said to be taught and revealed by the Teacher himself; the remaining people stand only in the position of message-bearers. How? Just as whatever work they do after reading a document given by the king, that work, even when done or caused to be done by anyone, is said to be caused to be done by the king. The perfectly enlightened Buddha is like the great king. The Tipiṭaka, the word of the Buddha, is like the royal document. Giving a principle in the Tipiṭaka is like giving the document; the performance of those various tasks after reading the document is like the teaching and revealing to others of the Buddha's word, having learned it by one's own power, by the four assemblies. There, just as that work, even when done or caused to be done by anyone after reading the document, is done by the king himself, so too, the Dhamma, even when taught or revealed by anyone, is said to be taught and revealed by the Teacher himself, should be understood. The rest is all of obvious meaning everywhere.

14. The Chapter on Eminence

(14) 1. The First Chapter on Eminence

Description of the Word "Etadagga"

188. In the chapter on eminence (etadagga), in the first, etadagga means "this is the foremost." And here, this word "agga" (foremost) is seen in the senses of beginning, tip, part, and best. For in "From today onward, good gatekeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs" (ma. ni. 2.70), it is seen in the sense of beginning. "One should touch that tip with that fingertip (kathā. 441), the tip of sugarcane, the tip of bamboo," etc., in the sense of tip. "Whether it is the sour part, the sweet part, or the bitter part (saṃ. ni. 5.374), I allow, bhikkhus, to divide by the monastic residence part or the enclosure part," etc. (cūḷava. 318), in the sense of part. "As far as beings are footless…pe…the Tathāgata is declared to be the best of them" (a. ni. 4.34; itivu. 90), in the sense of best. So here, it is fitting in the sense of both tip and best. For those elders are both tip-like and foremost in their respective positions. Therefore, "etadagga" means this is the tip, this is the best, this is the meaning here. This same method applies in all the suttas.

This compilation of eminence (etadaggasannikkhepo) is obtained through four causes: from the arising of the condition, from arrival, from habitual practice, and from superiority of qualities. Herein, some elders obtain the position of eminence due to one cause, some due to two, some due to three, and some due to all four, like the venerable Sāriputta. For he obtained the position of eminence due to the arising of the condition and due to great wisdom, and due to arrival, etc. How? At one time, the Teacher, dwelling at the Jetavana Monastery, having shown the twin miracle that subdues the sectarians at the foot of the Kaṇḍamba tree, considering "Where did the Buddhas of the past go to spend the rainy season after performing the twin miracle?" knowing "in the Tāvatiṃsa heaven," showing two paces between, arose in the Tāvatiṃsa heaven with the third pace. Sakka, the king of the gods, seeing the Blessed One, rising from the Paṇḍukambala stone, went to greet him with the host of gods. The gods thought, "Sakka, the king of the gods, surrounded by the host of gods, sits enjoying prosperity on the Paṇḍukambala stone, which is sixty yojanas long; it is not possible for anyone else to place even a hand here from the time the Buddhas sit down." The Teacher, knowing their thoughts, like a great rag-robe wearer, covered the entire Paṇḍukambala stone with a low stool and sat down. However, while sitting thus, it should not be assumed that he either made his body large, or made the Paṇḍukambala stone small. For the sphere of the Buddha is inconceivable. However, sitting thus, making his mother a witness with her own body, he taught the Abhidhamma Piṭaka to the deities of the ten thousand world-systems, "kusala dhammas, akusala dhammas, abyākata dhammas."

At the miracle site too, the entire assembly of twelve yojanas approached Anuruddha Thera and asked, "Where has the Ten-Powered One gone, venerable sir?" He replied, "He has gone to Tāvatiṃsa heaven to spend the rainy season on the Paṇḍukambala stone and to teach the Abhidhamma." They said, "Venerable sir, we will not leave without seeing the Teacher. When will the Teacher return? Please find out the time of the Teacher's return." He said, "Entrust the burden to Mahāmoggallāna Thera; he will go to the presence of the Buddhas and bring back the message." "But doesn't the Thera have the power to go there?" "He does, but I said this so that people may see the special qualities of those who possess special qualities." The great multitude approached Mahāmoggallāna Thera and requested him to bring back the Teacher's message. The Thera, while the great multitude was watching, plunged into the earth and went under Mount Sineru, and after paying homage to the Teacher, said, "Venerable sir, the great multitude desires to see you and wishes to know the day of your return." "Then tell them, 'In three months from now, you will see me at the gate of Saṅkassa city.'" The Thera brought the message of the Blessed One and told the great multitude. The great multitude stayed there, setting up camp for three months. Cūḷaanāthapiṇḍika provided rice gruel and food for the twelve-yojana assembly for three months.

The Teacher, after teaching the seven treatises, indicated his intention to descend to the human world. Sakka, the king of the gods, summoned Vissakamma and ordered him to construct a staircase for the Tathāgata to descend. He constructed one staircase of gold, one of silver, and in the middle, he constructed one of jewels. The Teacher stood on the jeweled staircase and resolved, "Let the great multitude see me." By his own power, he also resolved, "Let the great multitude see the Avīci Great Hell." Knowing the sense of urgency that arose in them from seeing the hell, he showed them the world of the gods. As he was descending, Mahābrahmā held the umbrella, Sakka, the king of the gods, carried the bowl, Suyāma, the king of the gods, fanned him with a divine fan of palm leaves, and Pañcasikha, the Gandhabba divine son, descended in front, playing the beluvapaṇḍu lute, enchanting with its fifty-five modes. When the Buddhas were about to set foot on the earth, the great multitude stood, thinking, "I will be the first to pay homage, I will be the first to pay homage." But with the very act of stepping on the great earth, neither the great multitude nor the eighty great disciples obtained the first act of reverence to the Blessed One; only the general of the Dhamma, Sāriputta Thera, obtained it.

Then the Teacher, in the midst of the twelve-yojana assembly, began to ask a series of five questions of ordinary people, "so that they would know the power of the Thera's wisdom." First, he asked a question of ordinary people, thinking, "Let the ordinary world consider it." Those who considered it spoke. Secondly, having gone beyond the sphere of ordinary people, he asked a question on the Sotāpatti path. The ordinary people were silent, only the Sotāpannas spoke. Then, having gone beyond the sphere of the Sotāpannas, he asked a question on the Sakadāgāmi path. The Sotāpannas were silent, only the Sakadāgāmis spoke. Having gone beyond their sphere, he asked a question on the Anāgāmi path. The Sakadāgāmis were silent, only the Anāgāmis spoke. Having gone beyond their sphere, he asked a question on the Arahatta path. The Anāgāmis were silent, only the Arahants spoke. Then, starting from the lowest level, he asked the well-known disciples, and they spoke, standing in their respective fields of analytical knowledge (paṭisambhidā). Then he asked Mahāmoggallāna, and the remaining disciples were silent; only the Thera spoke. Having gone beyond his sphere, he asked a question in the sphere of Sāriputta Thera. Mahāmoggallāna was silent, only Sāriputta Thera spoke. Having gone beyond the Thera's sphere, he asked a question in the Buddha's sphere. Even the General of the Dhamma, though reflecting, could not see it; looking here and there, east, west, north, south, the four directions and four intermediate directions, he could not discern the place where the question arose.

Aṭṭhuppattito (From the cause): He obtained the foremost position in great wisdom.

Āgamanato (From the arrival): Because of this very cause, the Teacher said: "Sāriputta is not wise only now; in the past, having taken the ascetic life for five hundred births, he was also greatly wise":

"He who renounced, for five hundred births,
Having abandoned delightful desires;
That one, devoid of passion, with well-composed senses,
Fully extinguished, venerate Sāriputta."

Thus, while extolling his renunciation, at one time, he was born into a brahmin family in Bārāṇasi. After mastering the three Vedas, not seeing any essence in them, he conceived the thought: "It is fitting to renounce and seek a path to liberation." At that time, the Bodhisatta was also born in the Kāsi country into a wealthy Udicca brahmin family. Growing up and having learned the skills, seeing the danger in sensual pleasures and the benefit in renunciation, he abandoned household life, entered the Himalayas, performed the preparatory work for the kasiṇa and developed the five supernormal knowledges (abhiññā) and the eight attainments (samāpatti), living in the Himalayan region, eating roots and fruits of the forest. That youth also went forth and ordained under him. His retinue was large, about five hundred ascetics.

Then that chief disciple, taking a part of the assembly, went to the inhabited area to collect salt and sour porridge. At that time, the Bodhisatta passed away in that very Himalayan region. At the very moment of his death, his disciples gathered and asked him, "Have you attained any special qualities?" The Bodhisatta, saying, "There is nothing," passed away without losing his jhāna, and was reborn in the Ābhassara Brahma world. Although he was an adept in the realm of nothingness (ākiñcaññāyatana), still, rebirth in the immaterial realm does not occur for Bodhisattas. Why? Because it is an impossible situation. Thus, although he was an adept in immaterial attainment, he was reborn in the realm of form. His disciples, thinking, "The teacher said, 'There is nothing,' his death is in vain," did not pay him any respect or honor. Then that chief disciple, after the rains had passed, came and asked, "Where is the teacher?" "He has passed away." "Indeed, did you ask the teacher if he had attained any qualities?" "Yes, we asked." "What did he say?" "Nothing." "We too thought, 'The teacher has not attained any qualities,' so we did not pay him any respect or honor." "You did not understand the meaning of what he said; the teacher was an adept in the realm of nothingness."

Then they did not believe the chief disciple's words. Even though he repeatedly told them, he could not convince them. Then the Bodhisatta, reflecting, thought, "This blind, foolish multitude does not accept the words of my chief disciple; I will make this reason apparent," and descending from the Brahma world, stood in the sky above the hermitage, praising the chief disciple's power of wisdom, he spoke this verse:

"Even if a thousand assembled,
They might lament for a hundred years, lacking wisdom;
Better is the single wise man,
Who understands the meaning of what is said." (jā. 1.1.101);

Having thus convinced the group of ascetics, the Bodhisatta went to the Brahma world. The remaining group of ascetics, not losing their jhāna, after dying, were destined for the Brahma world. There the Bodhisatta attained omniscience, the chief disciple became Sāriputta Thera, and the remaining ascetics became the Buddha's retinue. Thus, even in the past, Sāriputta was greatly wise, able to understand the meaning of what was said concisely in detail.

Making this very series of five questions of ordinary people the basis of its arising (aṭṭhuppatti) –

"Even if a hundred assembled,
They might meditate for a hundred years, lacking wisdom;
Better is the single wise man,
Who understands the meaning of what is said." (jā. 1.1.101) –

He told this Jātaka. Its meaning should be understood in the same way as stated in the previous birth story.

Furthermore, making this very series of five questions of ordinary people the basis of its arising –

"Those with perception are also in a bad state, and those without perception are also in a bad state;
Avoiding both of these, that attainment of happiness is without defilement." (jā. 1.1.134) –

He told this Anaṅgaṇa Jātaka. Here, the teacher, while passing away, when asked by his disciples, said, "Neither with perception nor without perception." The rest should be understood in the same way as stated above.

Furthermore, making this very series of five questions of ordinary people the basis of its arising –

"He who, with wisdom, penetrates the moon-like and sun-like;
By thought-free jhāna, becomes one who goes to the Ābhassara realm." (jā. 1.1.135) –

He told this Candābha Jātaka. Here too, the teacher, while passing away, when asked by his disciples, with reference to the fact that “the white kasiṇa is called moon-like, the yellow kasiṇa is called sun-like; he who penetrates, enters, inclines to both of these with wisdom, becomes one who goes to the Ābhassara realm by means of the second jhāna free from thought” – he said, "Moon-like and sun-like." The rest should be understood in the same way as before.

And making this very series of five questions of ordinary people the basis of its arising –

"A man should hope, a wise man should not despair;
I see myself as I wished, so it happened.

"A man should hope, a wise man should not despair;
I see myself risen from the water to the land.

"A man should strive, a wise man should not despair;
I see myself as I wished, so it happened.

"A man should strive, a wise man should not despair;
I see myself risen from the water to the land.

"Even if a man is afflicted with suffering, if wise,
He should not give up hope for the coming of happiness;
For many contacts, both harmful and beneficial,
Come to mortals unbidden.

"The unthought-of happens, and the thought-of perishes;
For riches consisting of thought do not exist,
Either for a woman or for a man.

"In the mountain cave, O Sarabha,
You followed me in the past;
With unyielding mind, you,
Lived by serving one who was bold.

"He who lifted you from the difficult hell,
Having made the stone suitable with effort, O Sarabha;
Rescued you afflicted with suffering from the mouth of death,
That deer you call unyielding of mind.

"Were you yourself there at that time,
Or did someone tell you this?
Are you of unobstructed hearing, all-seeing,
Or is your knowledge, O Brahmin, of a frightening form?

"I myself was not there at that time,
Nor did anyone tell me this;
But from the verses and well-spoken words,
The wise bring forth the meaning, O Lord of Men." (jā. 1.13.134-143) –

He told this Sarabha Jātaka in the thirteenth section. But these five Jātakas were spoken by the Teacher only to reveal the power of wisdom of the General of the Dhamma, Sāriputta Thera, saying, "In the past too, my son knows the meaning of what is said concisely in detail." Thus, from the arrival too, the Thera obtained the foremost position in great wisdom.

Ciṇṇavasito (From habitual mastery): It is said that this was habitual for the Thera: when speaking Dhamma in the midst of the four assemblies, he would not speak without unraveling the four Noble Truths. Thus, from habitual mastery too, the Thera obtained the foremost position in great wisdom.

Guṇātirekato (From superiority of virtue): Indeed, setting aside the Ten-Powered One, there is no other disciple who is equal to the General of the Dhamma in great wisdom. Thus, from superiority of virtue too, the Thera obtained the foremost position in great wisdom.

Mahāmoggallānattheropi (Mahāmoggallāna Thera too): Obtained the foremost position through all four of these reasons. How? The Thera was greatly powerful, of great influence, he tamed even nāga kings like Nanda and Upananda. Thus, he obtained it from the cause of its arising. He was not only greatly powerful and influential now, but in the past, having taken the ascetic life for five hundred births, he was greatly powerful and influential.

"He who renounced, for five hundred births,
Having abandoned delightful desires;
That one, devoid of passion, with well-composed senses,
Fully extinguished, venerate Moggallāna." –

Thus, he obtained it also through past habit. It is well-known that the Elder, after going to hell, by his own power, intending to bring relief to the beings in hell, willed coolness and created a lotus the size of a wheel, sat on the lotus's pericarp, and preached the Dhamma. Going to the deva world, he made the assembly of devas understand the course of kamma, and preached the truth. Thus, he obtained it through well-practiced habit. And, except for the Sammāsambuddha, there is no other disciple as powerful and mighty as Mahā Moggallāna. Thus, he obtained it through superiority of virtue.

Mahākassapa Thera also obtained this foremost position through all these reasons. How? The Sammāsambuddha went to meet the Elder three gāvutas away, ordained him with three advices, exchanged robes and gave it to him. At that time, the great earth, making the water its boundary, trembled, and the sound of the Elder's fame spread and filled the great assembly. Thus, he obtained it through extraordinary attainment. And it is not only now that he is a practitioner of the ascetic practices (dhutaṅga); in the past, for five hundred births, even having gone forth into the ascetic life, he was a practitioner of the ascetic practices.

"He who went forth for five hundred births,
Having abandoned delightful sensual pleasures;
Venerate that passionless one, with well-composed senses,
The fully extinguished Mahākassapa." –

Thus, he obtained it also through past habit. It is well-known that the Elder, while preaching the Dhamma in the midst of the four assemblies, preached without ever deviating from the ten grounds for discussion. Thus, he obtained it through well-practiced habit. And, except for the Sammāsambuddha, there is no other disciple like Mahākassapa who possesses the thirteen qualities of ascetic practice. Thus, he obtained it through superiority of virtue. By this same method, it is fitting to praise the qualities of each of those Elders according to their respective attainments.

"This is the foremost, O monks, of my monastic disciples who are experienced, namely, Aññāsikoṇḍañña."

The Story of Aññāsikoṇḍañña Thera

The word etadagga has the meaning already stated. Rattaññūnaṃ means those who know the nights. Indeed, except for the Sammāsambuddha, there is no other disciple who went forth earlier than Aññāsikoṇḍañña Thera; from the time of his going forth, the Elder knows the nights for a long time, therefore, he is rattaññū. Because he was the very first to penetrate the Dhamma, when he penetrated the Dhamma, he knows that night from a long time ago, therefore, he is also rattaññū. Moreover, for those with taints destroyed, the distinction between night and day is evident; and this one is the first with taints destroyed, so in this way, among the disciples who are rattaññū, this very one is the foremost, the earliest, the best. Therefore, it was said, "rattaññūnaṃ yadidaṃ Aññāsikoṇḍañño".

Yadidaṃ is a particle; its meaning, looking at the Thera, is "who is this," and looking at the word agga, its meaning is "which is this." Aññāsikoṇḍañño means Koṇḍañño who understood, Koṇḍañño who penetrated. Therefore, he said, "Koṇḍañño has understood, indeed, Koṇḍañño has understood, indeed. Thus, this name, Aññāsikoṇḍañño, came to be for venerable Koṇḍañño" (saṃ. ni. 5.1081; mahāva. 17).

But in the time of which Buddha did this Elder make his initial aspiration, when did he go forth, when did he first attain the Dhamma, when was he established in the position of foremost? In this way, the questioning should be understood for all the foremost ones.

Here, in the questioning about this Elder, this is the sequential story: one hundred thousand aeons ago, a Buddha named Padumuttara arose in the world. As that perfectly enlightened one, possessing all-knowing wisdom, was rising from the great Bodhi-pallaṅka, as soon as he lifted his feet to place them on the great earth, a large lotus flower sprang up to receive his feet. Its outer petals were ninety cubits, the filament thirty cubits, the pericarp twelve cubits, and the place where the foot was placed was eleven cubits. Moreover, that Blessed One's body was fifty-eight cubits in height. As he placed his right foot on the lotus pericarp, dust the size of large gourds arose, scattering and covering his body. When his left foot was placed, a similar lotus sprang up to receive his foot. Again, dust of the same size sprang up and covered his body. Surpassing that dust, the radiance of that Blessed One's body emanated, making the entire area twelve yojanas around appear as one mass of light, like a stream of molten gold discharged from a machine-pipe. When the third foot was lifted, the first lotus disappeared, and another new lotus sprang up to receive the foot. In this same manner, wherever he intended to go, a great lotus would spring up there. Therefore, his name was "Padumuttara Sammāsambuddha."

Thus, that Blessed One, having arisen in the world, with a retinue of one hundred thousand monks, wandering for alms in villages, towns, and capital cities for the benefit of the multitude, arrived at Haṃsavatī City. Hearing of his arrival, his father, the Great King, went out to meet him. The Teacher preached the Dhamma to him. At the end of the discourse, some attained stream-entry, some once-returning, some non-returning, and some attained arahantship. The King invited the Ten-Powered One for the next day and, on the following day, having announced the time, gave a great offering to the Blessed One, along with his retinue of one hundred thousand monks, in his own residence. The Teacher, having given the thanksgiving talk after the meal, returned to the monastery. In the same manner, the townsfolk on the next day, and the king on the next day, gave offerings for a long time.

At that time, this Elder was born into a wealthy householder's family in Haṃsavatī City. One day, during a Dhamma talk by the Buddhas, seeing the residents of Haṃsavatī City, with garlands of flowers in their hands, going to where the Buddha was, where the Dhamma was, where the Saṅgha was, inclined towards them, tending towards them, and leaning towards them, he went to the place of the Dhamma talk with that great crowd. And at that time, the Blessed Padumuttara established a certain monk in the foremost position, the one who first penetrated the Dhamma in his dispensation. Hearing that reason, that son of a good family thought, "This monk is truly great! Except for the Buddha, there is no other who has penetrated the Dhamma before him. Oh, that I too, in the future, in the dispensation of a Buddha, might be capable of penetrating the Dhamma first!" Thinking thus, at the end of the discourse, he approached the Blessed One and invited him, saying, "May you accept alms from me tomorrow." The Teacher accepted by remaining silent.

Having paid homage to the Blessed One and circumambulated him, he went to his own residence, and having adorned the place where the Buddhas would sit throughout the night with incense, garlands, and strings of flowers, and having prepared delicious hard and soft food, at the end of that night, in his own residence, he gave food of various kinds of gruel and delicacies, along with various kinds of curries and sauces, and fragrant rice, to the Blessed One along with his retinue of one hundred thousand monks. At the end of the meal, he placed cloths from Vanga, sufficient for three robes, at the feet of the Thus-Gone One, and thought, "I do not wander for the sake of a small position; I wander aspiring to a great position. But it is not possible to aspire to that foremost position by giving alms for only one day." "I will give great alms for seven days in succession and then aspire." In that same manner, having given great alms for seven days, and having opened the storehouse of cloths at the end of the meal, and having placed the finest and most delicate cloths at the feet of the Buddhas, and having clothed one hundred thousand monks with three robes each, he approached the Thus-Gone One and said, "Venerable Sir, may I, like that monk who was established by you in the foremost position seven days ago, be capable of going forth in the dispensation of a Buddha who will arise in the future and of penetrating the Dhamma first." Having said this, he laid his head at the Teacher's feet.

Hearing his words, the Teacher, reflecting on whether this aspiration of his, "this son of a good family has made a great commitment, will it be fulfilled, or not?" He saw that "it will be fulfilled," directing his knowledge of the future. For there is no obstruction to the Buddhas when they reflect on the past, future, or present. Even hundreds of thousands of millions of aeons in the past or future, and thousands of world-systems in the present, are connected to their reflection and connected to their attention. Thus, with unopposable knowledge, that Blessed One saw this: "At the end of one hundred thousand aeons in the future, a Buddha named Gotama will arise in the world, then this aspiration of his will be fulfilled." Then he said to him, "Good sir, son of a good family, at the end of one hundred thousand aeons in the future, a Buddha named Gotama will arise in the world, and you, at the end of the Discourse on the Turning of the Wheel of Dhamma, which is the first Dhamma discourse of that Buddha, will be established in the fruit of stream-entry, along with eighteen crores of brahmas, endowed with a thousand aspects."

Thus, the Teacher, having declared this to that son of a good family, and having preached eighty-four thousand aggregates of the Dhamma, was fully extinguished in the element of nibbāna without remainder. The body of that one who was fully extinguished became like a mass of gold, a single solid mass. They made a bodily monument for him that was seven yojanas in height. The bricks were made of gold; they used yellow orpiment and realgar for the clay work, and they accomplished the water work with oil. When the Buddhas are still living, the radiance of their bodies spreads for twelve yojanas, but when they are fully extinguished, their rays emanate and pervade a hundred yojanas all around.

His name was Mahākāla, and his younger brother's name was Cūḷakāla.

At that time, Vipassī, the Bodhisatta, having passed away from the Tusita heaven, was born in Bandhumatī City in the womb of Bandhuma Rājā's chief consort. Gradually attaining omniscience, requested by Mahābrahmā for the purpose of teaching the Dhamma, thinking, "To whom shall I preach the Dhamma first?" Seeing that his younger brother, Prince Khaṇḍa, and Tissa, the son of the chaplain, "are capable of penetrating the Dhamma first," thinking, "I will preach the Dhamma to them, and I will also benefit my father," he came by air from the Bodhi-maṇḍa and descended into Khema Deer Park. Having summoned them, he preached the Dhamma. At the end of the discourse, those two people, along with eighty-four thousand beings, were established in the fruit of arahantship.

Then, another eighty-four thousand sons of good families, who had previously been followers of the Bodhisatta and had not yet gone forth, hearing that event, came to the Teacher, listened to the Dhamma discourse, and were established in the fruit of arahantship. There, the Teacher established Khaṇḍa Thera in the position of foremost disciple and Tissa Thera in the position of second disciple. The King also, hearing that event, went to the park, thinking, "I will see my son," and having listened to the Dhamma discourse, having taken refuge in the three refuges, having invited the Teacher for the next day, having paid homage, and having circumambulated, departed.

Sitting in his excellent palace, he thought, "My elder son has renounced and become a Buddha; my second son is the foremost disciple; the chaplain's son is the second disciple. And these remaining monks, even when they were householders, always surrounded my sons and wandered about. These ones, both in the past and now, are a burden to me; I myself will support them with the four requisites; I will not give the opportunity to others." Having had a palisade of acacia wood constructed on both sides from the gate of the monastery to the gate of the royal palace, and having had it covered with cloths, and having had various festoons of flower garlands, adorned with golden stars, hanging above like drooping palm fronds, and having had the ground below spread with various coverings, and having had water pots placed among the rows of flower bushes on both sides, and having had flowers placed among the perfumes and perfumes among the flowers for the entire length of the road, he announced the time to the Blessed One. The Blessed One, surrounded by the Saṅgha of monks, went to the royal palace only inside a screen, had his meal, and returned to the monastery. No one else could even get a glimpse, let alone give alms or make offerings.

The townsfolk thought, "Today marks seven years and seven months since the Teacher arose in the world, and we do not even get to see him, let alone give alms, make offerings, or hear the Dhamma. The king, possessively claiming 'The Buddha is mine, the Dhamma is mine, the Sangha is mine,' attends to him alone. But the Teacher, arising, arose for the benefit of the world with its devas, not just for the king's benefit. Surely, niraya is not hot only for the king, and like a blue lotus grove for others. Therefore, we will say this to the king: 'If he gives us the Teacher, that is well. If he does not give, we will fight with the king, take the Sangha, and perform meritorious deeds such as giving. It is not possible to do this with just ordinary townsfolk; let us also take one elder man.'" Approaching the general, they informed him of this matter and asked, "Sir, will you be on our side, or on the king's side?" He said, "I will be on your side, but the first day should be given to me." They agreed.

He approached the king and said, "The townsfolk, O King, are angry with you." "Why, dear?" "Because you alone attend to the Teacher, and we do not get to. If they get to even now, they will not be angry. Not getting to, they wish to fight with you, O King." "I will fight, dear, but I will not give the Bhikkhu Sangha." "O King, your slaves say they will fight with you; whom will you take and fight with?" "Am I not the general?" "Without the townsfolk, I am incapable, O King." Then the king, knowing "The townsfolk are strong, and the general is also on their side," said, "Let them give me the Bhikkhu Sangha for another seven years and seven months." The townsfolk did not agree. The king, reducing it to "six years, five years," begged for another seven days. The townsfolk, thinking, "It is not proper now to be too harsh with the king," agreed. The king, having prepared the opportunity for giving, which was prepared for seven years and seven months, giving alms for six days without anyone seeing, on the seventh day summoned the townsfolk and said, "Will you be able, dears, to give such a gift?" They, saying, "Surely, this arose for the king relying on us," said, "We will be able." The king, wiping away tears with the back of his hand, after venerating the Buddha, said, "Venerable sir, I thought I would attend to eighty-six hundred thousand bhikkhus for my whole life with the four requisites without burdening another, but now it is permitted to the townsfolk, for the townsfolk will be angry if 'we do not get to give alms to the Blessed One'. From tomorrow onwards, show them favor."

Then, on the second day, the general gave a great alms. Then the townsfolk, having made even greater honor and respect than the honor made by the king, gave alms. With this same arrangement, when it came to all the villagers in order, the gate-village dwellers prepared honor and respect. Mahākāla the householder said to Cūḷakāla, "The honor and respect for the Ten-Powered One reaches us tomorrow, what honor shall we do?" "You yourself know, brother." "If you do it according to my liking, we have rice plants with formed embryos in our sixteen karīsa fields. Having threshed the rice embryos, let us take them and cook what is suitable for the Buddhas." "If it is done like this, there is no benefit for anyone, therefore this does not please me." "If you do not do it like this, I am able to possess what belongs to me," having broken the sixteen karīsa field in the middle, placing the boundary at the eight karīsa place, having threshed the rice embryos, having taken them, having cooked them in fresh milk, having added the four sweets, he gave it to the Sangha with the Buddha at its head. For the householder, the place where the embryo was threshed and taken fills up again. At the time of new shoots, he gave what is called the first of the new shoots, with the villagers he gave what is called the first fruits, at the threshing floor the first of the threshing floor, at the winnowing the first of the winnowing, in sheaves etc., the first of the sheaves, the first of the threshing floor heap, the first of the threshing floor goods, the first of the granary. Thus he gave the first alms nine times from one harvest. That harvest was exceedingly endowed with effort.

They gave the name Koṇḍañña the youth. He, growing up, having mastered the three Vedas, went to the far shore of the Mantras of signs. At that time, our Bodhisatta, having passed away from Tusita heaven, was born in Kapilavatthu city. On the day of his naming, having covered one hundred and eight Brahmins with freshly laundered clothes, having given them milk-rice with little water, having selected eight people from among them, having seated them on a great dais, having laid down the adorned and prepared Bodhisatta in a fine linen cloth, they brought him to their presence for the examination of signs. The Brahmin seated on the chief seat, looking at the bodily perfection of the Great Man, raised two fingers. In this way, seven people in order raised them. Of those, Koṇḍañña the youth was the very last, he, looking at the excellent manifestation of the Bodhisatta's signs, "There is no cause for staying in the household, without a doubt this one, with the roof removed, will become a Buddha," raised only one finger. The other seven people, "If he dwells in the household, he will become a king, a wheel-turning monarch. If he goes forth, he will become a Buddha," seeing two destinies, raised two fingers. But this Koṇḍañña, having done meritorious deeds, a being destined for his last existence, surpassing the other seven people in wisdom, "For one endowed with these signs, there is no such thing as a cause for staying in the household, without doubt he will become a Buddha," saw only one destiny, therefore he raised one finger. Then the Brahmins, going to their own homes, addressed their sons, "Dears, we are old, we may or may not honor the son of King Suddhodana who has attained omniscience. You, when that prince attains omniscience, should go forth in his dispensation."

King Suddhodana also, beginning with the nurses of the Bodhisatta, attending with gifts, caused the Bodhisatta to attain growth. The Great Being also, having attained growth, having experienced prosperity like a deva, with his knowledge ripened, seeing the danger in sense pleasures and the benefit in renunciation, on the day of Rāhula Kumāra's birth, with Channa as his companion, mounting Kaṇṭhaka, with the gate opened by the devas, having gone forth in the Great Going Forth, having crossed three leagues in that same night, having gone forth on the bank of the Anoma River, as soon as he took the Arahant banner brought by Ghaṭikāra Mahābrahma, like an elder of sixty years, with a pleasing deportment, having arrived at Rājagaha, having wandered there for alms, having partaken of the almsfood in the shade of Paṇḍava mountain, even though being invited by King Māgadha with the glory of kingship, having rejected that, in due course, having gone to Uruvelā, "Indeed, this ground is delightful, indeed this is sufficient for the striving of a son of good family seeking to strive," having produced a mind inclined towards striving, he took up residence there.

At that time, the other seven Brahmins went according to their deeds, but Koṇḍañña the youth, the youngest examiner of signs, was without illness. He, having heard "The Great Man has gone forth," approaching the sons of those Brahmins, said this: "It is said that Siddhattha Kumāra has gone forth. He will undoubtedly become a Buddha. If your fathers were without illness, they would go forth today. If you also wish, come, let us go forth after that Great Man." They all were not able to be of one mind. Three people did not go forth, making Koṇḍañña the Brahmin the eldest, the other four went forth. These five, having gone forth, wandering for alms in villages, towns, and royal cities, went to the presence of the Bodhisatta. For six years, while the Bodhisatta was undertaking the Great Struggle, "Now he will become a Buddha, now he will become a Buddha," attending to the Great Being, they were constantly in his presence and service. But when the Bodhisatta, even living on one sesame seed and grain of rice, knowing the absence of the penetration of the Noble Dhamma by difficult practices, partook of coarse food, then they departed and went to Isipatana.

Then the Bodhisatta, having completed the fullness of flesh and blood with the consumption of coarse food, having eaten the excellent meal given by Sujātā on the Visākha full moon day, having thrown the golden bowl upstream in the river, having made the determination "Today I will become a Buddha," being praised at eventide by Kāla the Nāga king with hundreds of praises, having ascended the Great Bodhi-maṇḍa, seated cross-legged in an unshakeable place facing the eastern world-element, having determined the effort endowed with four factors, as the sun was setting, having destroyed the army of Māra, in the first watch having recollected past abodes, in the middle watch having purified the divine eye, immediately at dawn having directed knowledge towards Dependent Origination, contemplating the round of the causal mode in forward and reverse order, having penetrated the unique All-Knowing Knowledge penetrated by all Buddhas, with the fruition attainment with Nibbāna as its object, he spent seven days right there.

In this very way, having spent seven weeks at the Bodhi-maṇḍa, having partaken of the honey-ball meal at the foot of the Rājāyatana tree, again having come to the foot of the Ajapāla banyan tree, seated there, contemplating the depth of the Dhamma, when his mind inclined towards disinterest, being requested by Mahābrahma, looking at the world with the Buddha-eye, seeing beings with different faculties such as sharp faculties, having given the promise to Mahābrahma for the teaching of the Dhamma, "To whom now shall I teach the Dhamma first?" Knowing that Āḷāra and Udaka had passed away, thinking again, "The five monks were very helpful to me, who attended to me when I was devoted to striving. Surely, I should teach the Dhamma first to the five monks," he produced the thought. But all of this is just the contemplation of the Buddhas, except for Koṇḍañña the Brahmin, there is no one else able to penetrate the Dhamma first. He also performed deeds of merit for a hundred thousand aeons for this very purpose, he gave the first fruit alms nine times to the Sangha with the Buddha at its head.

Then the Teacher, taking his bowl and robe, in due course, having gone to Isipatana, approached the five monks. They, seeing the Tathāgata coming, were not able to stand by their own agreement. One took the bowl and robe, one prepared a seat, one brought water for the feet, one washed the feet, one stood fanning with a palm-leaf fan. Thus, having shown service to them, when they were seated nearby, making Koṇḍañña Thera a bodily witness, the Teacher began the unsurpassed Discourse on the Turning of the Wheel of Dhamma with its three rounds. The company of humans was only five people, the company of devas was unlimited. At the end of the discourse, Koṇḍañña Thera, along with eighteen koṭis of Mahābrahmās, was established in the fruit of Stream-entry. Then the Teacher, addressing the Thera, "This one has understood first the Dhamma that I have brought with hundreds of difficulties, his name is Aññāsikoṇḍañño," said, "Indeed Koṇḍañña has understood, indeed Koṇḍañña has understood." That very name arose for him. Therefore it was said, "Thus indeed, for venerable Koṇḍañña, the name Aññāsikoṇḍañño arose."

Thus, the Thera was established in the fruit of Stream-entry on the Āsāḷhi full moon, on the first day of the fortnight, Bhaddiya Thera, on the second day of the fortnight, Vappa Thera, on the third day of the fortnight, Mahānāma Thera, on the fourth day of the fortnight, Assaji Thera was established in the fruit of Stream-entry. But on the fifth day of the fortnight, at the end of the discourse on the Anattalakkhaṇa Suttanta, all were established in Arahatship.

At that time, there were six arahants in the world. From then onwards, the Teacher, after establishing a large crowd in the noble path—fifty-five men led by Yasa's former wives, about thirty Bhaddavaggiyas in the Kāpāsiyavana-saṇḍa, about a thousand former Jaṭilas at Gayāsīsa, on Piṭṭhipāsāṇa—and after establishing eleven nahutas led by Bimbisāra in the fruit of stream-entry, and one nahuta in the three refuges, having caused the Dispensation to blossom and bear fruit on the surface of Jambudīpa, making the entire circle of Jambudīpa bright with the light of the saffron robe, whereever he went, at one time, having arrived at Jetavana Monastery, while dwelling there, seated on the excellent Buddha-seat prepared in the midst of the Saṅgha of monks, while teaching the Dhamma, in order to show that "Among those monks who have realized the Dhamma first, Koṇḍañña, my son, is the foremost," he placed him in that foremost position.

That Thera also, seeing two foremost disciples performing their duties for him, wanting to depart from the presence of the Buddhas, seeing that "Puṇṇamāṇava, having gone forth, will be the foremost Dhamma-speaker in the Dispensation," having gone to Doṇavatthu Brāhmaṇa village, having ordained his nephew Puṇṇamāṇava, and making him a resident in the presence of the Buddhas, thinking, "This one will dwell in the presence of the Buddhas," himself approached the Ten-Powered One, and after receiving permission from the Blessed One, saying, "Bhagavā, a village dwelling or a forest dwelling is unsuitable for me, I am unable to dwell in a crowded place, I will go to Chaddantadaha and dwell there," having risen from his seat, having paid homage to the Teacher, having gone to Chaddantadaha, relying on the Chaddanta elephant clan, having spent twelve years, there itself, by the Nibbāna-element without remainder, he passed away.

Sāriputta-moggallānattheravatthu

189-190.Mahāpaññānaṃ in the second and third [verses] means those who are endowed with great wisdom. Iddhimantānaṃ means those who are endowed with psychic power. Sāriputto moggallāno is the names of those Theras.

For these too, in the matter of questions, this is the sequential story: More than one hundred thousand aeons ago, at the head of an asaṅkhyeyya of aeons, Sāriputta was born in a great brahmin Mahāsāla family, his name was Saradamāṇava. Moggallāna was born in a gahapati Mahāsāla family, his name was Sirivaḍḍhanakuṭumbiyo. Both of them, having played together since childhood, were friends. Saradamāṇava, after the death of his father, having received the great wealth belonging to the family, one day, being alone, thought: "I only know of existence in this world, not existence in the next world, and for beings that are born, death is certain. I should go forth and seek the Dhamma of liberation." He approached his friend and said: "Friend Sirivaḍḍhana, I will go forth and seek the Dhamma of liberation, will you be able to go forth with me?" "I will not be able to, friend, you yourself go forth." He thought: "Those who go to the next world do not take friends or relatives with them, what is done by oneself belongs to oneself alone." Then, having opened the jewel treasury, having given a great gift to the poor, the needy, the merchants, and the beggars, having entered the foothills of the mountain, he went forth into the ascetic life. For him, one, two, three, in this way, gradually going forth, there were about seventy-four thousand ascetics. He, having developed the five supernormal knowledges and the eight attainments, taught the kasiṇa-preparatory work to those ascetics as well. All of them also developed the five supernormal knowledges and the eight attainments.

At that time, Anomadassī Buddha arose in the world. The city was named Candavatī, the father was a khattiya named Yasavanto, the mother was a devi named Yasodharā, the Bodhi tree was the Arjuna tree, Nisabhatthera and Anomatthera were the two foremost disciples, Varuṇatthera was the attendant, Sundarā and Sumanā were the two foremost female disciples, the life-span was one hundred thousand years, the body was fifty-eight hatthas in height, the bodily aura spread twelve yojanas, the retinue was one hundred thousand monks.

Then, one day, at dawn, having arisen from the great compassion attainment, surveying the world, seeing Sarada the ascetic, [he thought:] "Today, because of going to Sarada the ascetic, there will be a great Dhamma teaching, and he will aspire to the position of foremost disciple, his friend Sirivaḍḍhanakuṭumbiyo [will aspire] to the position of second disciple, and at the end of the teaching, his retinue of seventy-four thousand ascetics will attain Arahatship, I should go there." Without addressing anyone else, taking his bowl and robe, like a lion, solitary, while the attendants of Sarada the ascetic were going for fruits and roots, in order that he would recognize his Buddhahood, as Sarada the ascetic was watching, descending from the sky, he stood on the earth. Sarada the ascetic, seeing the Buddha's power and the perfection of his body, contemplating the marks, knowing that "One endowed with these marks, if dwelling in a house, is a king, a wheel-turning monarch, if going forth, is an all-knowing Buddha, with the roof removed from the world, this man is undoubtedly a Buddha," having gone to meet him, having paid homage with the fivefold prostration, prepared a seat and gave it to him. The Blessed One sat on the prepared seat. Sarada the ascetic also, taking a seat suitable for himself, sat down to one side.

At that time, seventy-four thousand ascetics, taking choice and delicious fruits and roots, having arrived at the teacher's presence, looking at the seats of the Buddha and the teacher, said: "Teacher, we go around saying, 'There is no one greater than you in this world,' but this man seems to be greater than you." "Children, what are you saying? You wish to make Mount Sineru, which is sixty-eight hundred thousand yojanas in height, equal to a mustard seed. Do not make a comparison between me and an All-Knowing Buddha, my children." Then those ascetics, [thinking,] "If this were an inferior being, our teacher would not have given such a comparison, this man is indeed great," all of them fell at his feet and bowed with their heads.

Then the teacher said to them: "Children, we have no offering suitable for the Buddhas, and the Teacher has come here at the time for alms-seeking, we will give an offering according to our ability. You bring whatever choice fruits and roots there are." Having had them brought, having washed his hands, he placed them himself in the Blessed One's bowl. As soon as the Teacher accepted the fruits and roots, the devatās poured divine food into it. The ascetic himself strained and gave water as well. Then, having finished the meal, having washed his hands, while the Teacher was seated, having summoned all the disciples, he sat down near the Teacher, conversing in a friendly manner. The Teacher thought, "May the two foremost disciples come with the Saṅgha of monks." They, knowing the Teacher's mind, with a retinue of one hundred thousand arahants, came, paid homage to the Teacher, and stood to one side.

Then Sarada the ascetic addressed the disciples: "Children, even the seat of the Buddhas is low, and there is no seat for the hundred thousand samaṇas, you should make an excellent offering to the Buddha today, bring flowers endowed with color and fragrance from the foothills of the mountain." The time for speaking is like an expansion, but the domain of those with psychic power is inconceivable, in a moment those ascetics, having brought flowers endowed with color and fragrance, prepared a flower seat of one yojana for the Buddhas, three gāvutas for the two foremost disciples, varying from half a yojana and so on for the remaining monks, and for the new Saṅgha, it was of bullock-hide measure. When the seats had been prepared in this way, Sarada the ascetic, holding his hands in añjali in front of the Tathāgata, said, "Bhante, for my long-term benefit and happiness, please ascend this flower seat."

"Having gathered various flowers and scents,
Having prepared a flower seat together;

Having prepared a flower seat,
He spoke these words:

"'This seat is prepared for you, O Hero, suitable for you;
Pleasing my mind, sit on the flower seat.

For seven days and nights the Buddha,
Sat on the flower seat;

Pleasing my mind,
He delighted the world with the devas.'"

When the Teacher was seated in this way, the two foremost disciples and the remaining monks sat on their respective prepared seats. Sarada the ascetic, taking a large flower parasol, stood holding it over the Tathāgata's head. The Teacher, [thinking,] "May this honor done by the ascetics be of great fruit," entered into cessation attainment. Knowing that the Teacher had entered into the attainment, the two foremost disciples and the remaining monks also entered into the attainment. While the Tathāgata was seated, having entered into cessation attainment for seven days, when the time for the disciples to go for alms arrived, they consumed the roots and fruits of the forest, and during the remaining time, they stood holding their hands in añjali to the Buddha. But Sarada the ascetic, without even going for alms, spent the seven days in the very posture of holding the flower parasol, with the joy of delight.

The Teacher, having arisen from cessation, addressed Nisabhatthera, the foremost disciple seated on his right side: "Nisabha, give the anumodana for the flower seat to the ascetics who have made the offering." The Thera, with a delighted mind, like a great warrior who had received a great reward from a wheel-turning king, standing in the knowledge of a disciple-candidate, began the anumodana for the flower seat. At the end of his discourse, he addressed the second disciple: "You too, teach the Dhamma." Anomatthera, having reflected on the Tipiṭaka, the word of the Buddha, spoke the Dhamma. At the discourse of the two disciples, there was no attainment for even one. Then the Teacher, standing in the immeasurable Buddha-domain, began to teach the Dhamma. At the end of the discourse, except for Sarada the ascetic, all seventy-four thousand ascetics attained Arahatship. The Teacher stretched out his hand, saying, "Come, bhikkhus." Immediately their hair and beards disappeared, and the eight requisites appeared on their bodies as if they had been fastened on.

Why did Sarada the ascetic not attain Arahatship? Because of a distracted mind. It seems that from the time he began to listen to the discourse of the foremost disciple, who, sitting in the seat of the Buddha, was teaching the Dhamma, standing in the knowledge of a disciple-candidate, the thought arose in him, "Oh, that I too, in the Dispensation of a Buddha who will arise in the future, might obtain the burden obtained by this disciple." He was unable to realize the path and fruit because of that speculative thought. But having paid homage to the Tathāgata, standing in front of him, he said: "Bhante, who is this bhikkhu sitting in the seat next to you in your Dispensation?" "He who turns the wheel of Dhamma turned by me, he who has reached the extremity of the knowledge of a disciple-candidate, having penetrated the sixteen knowledges, is standing, in my Dispensation, is my foremost disciple, named Nisabhatthera." "Bhante, with this honor that I have done by holding the flower parasol for seven days, I do not desire another Sakka-hood or Brahma-hood as a result of it, but in the future, may I be the foremost disciple of a Buddha, like this Nisabhatthera." He made a wish.

Sirivaḍḍhana, thinking, "My lord has come after a long time," offered him a seat, and himself sat on a lower seat, asking, "Venerable sir, is your following of disciples not apparent?" "Yes, friend, the Buddha named Anomadassī has come to our hermitage, and we honored him with our own strength. The Teacher taught the Dhamma to all, and at the end of the teaching, except for me, the rest attained Arahatship and entered the Sangha. Why did you not ordain?" "I saw the chief disciple Nisabha Thera of the Teacher and aspired to the position of chief disciple in the dispensation of the Buddha Gotama, who will arise in the future. You too should aspire to the position of second disciple in that dispensation." "Venerable sir, I have no acquaintance with Buddhas." "Let the speaking with Buddhas be my responsibility; you prepare a great undertaking."

Hearing the words of Sarada the ascetic, Sirivaḍḍhana had a level space made, about eight karīsa in size, adorned at the entrance of his residence, sprinkled with sand, scattered with parched grain and five kinds of flowers, constructed a pavilion with a canopy of blue lotuses, arranged a Buddha-seat, and prepared seats for the remaining monks, arranging a great offering of honor, he gave a signal to Sarada the ascetic for the invitation of the Buddhas. Hearing his words, the ascetic, taking the Sangha of monks with the Buddha at its head, went to his residence. Sirivaḍḍhana, having gone to meet them, took the bowl from the hand of the Tathāgata, led him into the pavilion, and after the Sangha of monks with the Buddha at its head were seated on the prepared seats, offered the southern water, served them with excellent food, and at the conclusion of the meal, covered the Sangha of monks with the Buddha at its head with valuable cloths, and said, "Venerable sir, this undertaking is not for a small place; please show compassion for seven days according to this same arrangement." The Teacher consented. Having maintained the great donation for seven days according to that same arrangement, he worshiped the Blessed One, raised his joined hands, and said, "Venerable sir, my friend Sarada the ascetic aspired to be the chief disciple of a Teacher, may I also be his second disciple."

Looking into the future, the Teacher, seeing the possibility of the fulfillment of his aspiration, declared, "After passing over countless incalculable aeons, more than a hundred thousand aeons from now, you will be the second disciple of Gotama Buddha." Hearing the prediction of the Buddhas, Sirivaḍḍhana was delighted and overjoyed. The Teacher also, having given thanks for the meal, went to the monastery with his retinue. From then on, Sirivaḍḍhana, having performed meritorious deeds throughout his life, was reborn in the sensual plane of the devas for the second time. Sarada the ascetic, having cultivated the four Brahmavihāras, was reborn in the Brahma-world.

They gave him the name Upatissa, and to the other, because he was the son of the leading family in Kolita village, they gave the name Kolita. Both of them, growing up, reached the limit of all the arts.

When Upatissa Māṇava went to the river, garden, or mountain for amusement, he had five hundred golden palanquins as attendants; Kolita Māṇava had five hundred thoroughbred chariots. Both men had five hundred young men as attendants. In Rājagaha, there was an annual festival on the Gijjhakūṭa mountain, and a platform was built for both of them in the same place. Both men, sitting together, watched the festival, laughing where laughter was appropriate, being moved where emotion was appropriate, and giving gifts where giving was appropriate. While they were watching the festival one day according to this arrangement, because their knowledge had matured, like on previous days, there was no laughter where laughter was appropriate, no emotion where emotion was appropriate, and no giving of gifts where giving was appropriate. Both men, however, thought thus: "What is there to see here? All these people will go to a state of non-existence before a hundred years have passed. It is fitting for us to seek a path to liberation." Taking this as their focus, they sat down.

Then Kolita said to Upatissa, "Friend Upatissa, you are not as delighted and joyful as on other days; you are in a state of disaffection. What have you noticed?" "Friend Kolita, I am sitting here thinking, 'There is no essence in watching these things; it is meaningless. It is fitting to seek one's own path to liberation.' Why are you disaffected?" He too said the same thing. Then, knowing that they had the same intention, Upatissa said to him thus: "It is well thought out by both of us. But those who are seeking a path to liberation should obtain ordination in one place. In whose presence shall we ordain?"

At that time, Sañjaya the wanderer was residing in Rājagaha with a large following of wanderers. Thinking, "We will ordain in his presence," they ordained in the presence of Sañjaya with five hundred young men. From the time they ordained, Sañjaya reached the peak of excessive gain, honor, and fame. After a few days, having grasped all of Sañjaya's doctrine, they asked, "Teacher, is the extent of your knowledge only this much, or is there more?" Sañjaya said, "It is only this much; everything is known by you." Hearing his words, they thought, "In this case, living the holy life in his presence is pointless. We have gone forth seeking a path to liberation, and it cannot be produced in his presence. But great is Jambudīpa; while wandering in villages, towns, and capital cities, we will surely find a teacher who teaches the path to liberation." From then on, wherever they heard that there were wise ascetics or brahmins, they would go there and engage in questioning and discussion. No others were able to answer the questions they asked, but they would answer the questions of those others. Having thus traversed the entirety of Jambudīpa, they returned and came to their own place, and made an agreement, "Friend Kolita, whoever attains the Deathless first, let him announce it."

At that time, our Teacher, having attained the first enlightenment and set in motion the Wheel of the Dhamma, had gradually arrived in Rājagaha. Then, at the time when it was said that "sixty-one arahants have arisen in the world," Assaji Thera, one of the group of five, having been sent forth to proclaim the qualities of the Triple Gem, saying, "Go forth, monks, on a journey for the benefit of the many," returned and came to Rājagaha itself. The next day, early in the morning, taking his bowl and robe, he entered Rājagaha for alms.

At that time, Upatissa the wanderer, having finished his morning meal early in the morning, while going to the wanderers' park, saw the Thera and thought, "I have never seen an ordained one like this before. Surely, of those monks who are arahants or have attained the path to Arahatship, this is one of them. Why should I not approach this monk and ask him, 'Whom did you go forth for, friend? Who is your teacher? Whose Dhamma do you approve of?'" Then this occurred to him: "It is not the right time to ask this monk a question; he has entered a house and is walking for alms. Why should I not follow this monk behind, along a path known by those who need it?" Seeing the Thera, who had obtained alms, going to a certain place, and knowing his desire to sit down, he prepared and offered his own wanderer's seat. At the end of the meal, he also offered water from his own water pot.

Having thus performed the duties of a disciple, having exchanged polite conversation with the Thera who had finished his meal, he asked, "Your faculties, friend, are very clear; the complexion of your skin is pure and bright. Whom did you go forth for, friend? Who is your teacher? Whose Dhamma do you approve of?" The Thera said, "There is, friend, a great ascetic, a son of the Sakyans, who went forth from the Sakya clan. I went forth for that Blessed One, and that Blessed One is my teacher, and I approve of the Dhamma of that Blessed One." Then he asked him, "What does the venerable one's teacher proclaim? What does he teach?" The Thera thought, "These wanderers are enemies of the dispensation. I will show him the depth of this dispensation." Showing his newness, he said, "I, friend, am new, recently ordained, newly come to this Dhamma-Vinaya; I am not yet able to teach the Dhamma in detail." The wanderer, thinking, "My name is Upatissa. Speak as you are able, whether little or much; it is my responsibility to understand it with a hundred or a thousand methods," said –

"Speak little or much, just tell me the meaning;
I only need the meaning; what shall you do with many phrases?" (mahāva. 60);

When this was said, the Thera spoke the verse "Ye dhammā hetuppabhavā" (mahāva. 60; apa. thera. 1.1.286). The wanderer, hearing only the first two lines, was established on the Sotāpatti path, which possesses a thousand methods. He completed the other two lines at the time of being a Sotāpanna.

Having become a Sotāpanna, since no further special attainment was occurring, he surmised, "There will be a reason here," and said to the Thera, "Venerable sir, do not increase the teaching of the Dhamma further; let it be only this much. Where does our Teacher reside?" "In the Bamboo Grove, wanderer." "Venerable sir, you go ahead; I have a friend. We have made an agreement with each other, 'Whoever attains the Deathless first, let him announce it.' Having freed him from that promise, having taken my friend, I will come to the Teacher in the same way that you went." Having fallen at the feet of the Thera with the fivefold prostration, having circumambulated him three times, having sent the Thera away, he went towards the wanderers' park.

Kolita the wanderer, seeing him coming from afar, thinking, "Today the complexion of my friend's face is not like on other days; surely he has attained the Deathless," asked about the attainment of the Deathless. He too, acknowledging, "Yes, friend, the Deathless has been attained," spoke that same verse. At the end of the verse, Kolita, having been established in the fruit of Sotāpatti, said, "Where, friend, does the Teacher reside?" "In the Bamboo Grove, friend, so it was said by our teacher, Assaji Thera." "Then, friend, let us go; we will see the Teacher." Sāriputta Thera was always a worshiper of his teacher, therefore he said this to his friend Kolita Māṇava: "Friend, we will tell the Deathless that has been attained by us to our teacher, Sañjaya the wanderer. If he understands, he will penetrate it; if he does not penetrate it, having faith in us, he will go to the Teacher, and having heard the teaching of the Buddhas, he will realize the path and fruit."

Then both men went to Sañjaya and said, "Teacher, what are you doing? A Buddha has arisen in the world, the Dhamma is well-proclaimed, the Sangha is well-practicing. Come, we will see the Ten-Powered One." He, warding them off, saying, "What are you saying, children?" only revealed to them the peak of gain, honor, and fame. They said, "May this kind of dwelling as disciples always be ours; but you know about going or not going." Sañjaya, knowing that "knowing this much, they will not do my bidding," said, "Go, children; in old age, I am not able to live as a disciple." Unable to convince him with many reasons, taking the people who were following his advice, they went to the Bamboo Grove. Then, of those five hundred disciples of theirs, two hundred and fifty returned, and two hundred and fifty went with them.

The Teacher, while teaching the Dhamma in the assembly of the four groups, seeing them from afar, addressed the monks: "These two friends, Kolita and Upatissa, are coming. This pair will be my chief disciples, an excellent pair." Then, for their assembly, he enhanced the Dhamma teaching according to their dispositions. Except for the two chief disciples, all those two hundred and fifty wanderers attained arahantship. The Teacher extended his hand, saying, "Come, monks." All their hair and beards disappeared, and their alms bowls and robes, made by psychic power, appeared attached to their bodies. Even the two chief disciples received alms bowls and robes made by psychic power, but the task of the three higher paths was not yet completed. Why? Because of the greatness of their disciple-perfection knowledge (sāvakapāramiñāṇa).

Then, on the seventh day from his ordination, Venerable Mahāmoggallāna, while practicing the ascetic's duties near the village of Kallavāla in the Magadha country, was overcome by sloth and torpor. Awakened by the Teacher and dispelling the sloth and torpor, he attained the accomplishment of the three higher paths while listening to the element meditation (dhātukammaṭṭhāna) given by the Tathāgata, reaching the pinnacle of disciple-perfection knowledge. Venerable Sāriputta, having passed half a month from his ordination, while dwelling with the Teacher near Rājagaha at Sūkarakhataleṇa (Pig's Trough Cave), directing his knowledge according to the discourse on the perception of feeling (vedanāpariggahasuttanta) being taught to his nephew, the wanderer Dīghanakha, attained the pinnacle of disciple-perfection knowledge, like one eating food prepared for another. His nephew, however, was established in the fruit of stream-entry (sotāpattiphala) at the end of the discourse. Thus, for both great disciples, the task of disciple-perfection knowledge reached its pinnacle while the Tathāgata was dwelling in Rājagaha. Later, while the Teacher was dwelling at Jetavana, he established both great disciples in their respective positions, saying, "Among those with great wisdom, Sāriputta; among those with psychic power, Mahāmoggallāna."

The Story of Mahākassapa Thera

191. In dhutavādāna, "of those who speak on the ascetic practices," dhuta should be understood, dhutavāda should be understood, dhutadhammā should be understood, and dhutaṅgāni (the ascetic practices) should be understood. Here, dhuto means either one who has shaken off defilements (kilesa) or the Dhamma that shakes off defilements.

Dhutavādo: here, there is one who is dhuta but not a dhutavāda; there is one who is not dhuta but is a dhutavāda; there is one who is neither dhuta nor a dhutavāda; and there is one who is both dhuta and a dhutavāda. Here, one who shakes off his own defilements by the ascetic practices (dhutaṅga), but does not exhort or instruct others by the ascetic practices, like Bākula Thera, is dhuta but not a dhutavāda. As it is said: "This Venerable Bākula is dhuta but not a dhutavāda." One who does not shake off his own defilements by the ascetic practices, but only exhorts and instructs others by the ascetic practices, like Upananda Thera, is not dhuta but is a dhutavāda. As it is said: "This Venerable Upananda is not dhuta but is a dhutavāda." One who is deprived of both, like Lāḷudāyī, is neither dhuta nor a dhutavāda. As it is said: "This Venerable Lāḷudāyī is neither dhuta nor a dhutavāda." One who is endowed with both, like Venerable Mahākassapa, is both dhuta and a dhutavāda. As it is said: "This Venerable Mahākassapa is both dhuta and a dhutavāda."

Dhutadhammā veditabbā: frugality (appicchatā), contentment (santuṭṭhitā), expunging (sallekhatā), seclusion (pavivekatā), and instigation of action (idamaṭṭhikatā)—these five qualities associated with the intention of ascetic practice, from the statement "relying solely on frugality" (appicchaṃyeva nissāyā) etc., are called dhutadhammā. Among these, frugality and contentment are non-greed (alobha); expunging and seclusion fall under two qualities, both non-greed and non-delusion (amoha); instigation of action is simply knowledge (ñāṇa). Here, with non-greed, one shakes off greed for things to be rejected; with non-delusion, one shakes off delusion, which conceals the dangers in those same things. With non-greed, one shakes off indulgence in sensual pleasures that arise through the permitted use; with non-delusion, one shakes off self-mortification that arises through excessive austerity in the ascetic practices. Therefore, these qualities should be understood as dhutadhammā.

Dhutaṅgāni veditabbānī: the thirteen ascetic practices (dhutaṅga) should be understood: wearing robes made of rags picked from dust heaps (paṃsukūlikaṅgaṃ)…pe… dwelling at the foot of a tree (nesajjikaṅga).

Dhutavādānaṃ yadidaṃ mahākassapo: among all those who speak on the ascetic practices, this Venerable Mahākassapa is the chief. He placed him in the foremost position. Mahākassapo: including the minor and very minor Theras such as Uruvelakassapa, Nadīkassapa, Gayākassapa, and Kumārakassapa, this one is great (mahā), therefore he is called Mahākassapa.

In this case too, concerning the question, this is the preliminary account: It is said that in the past, one hundred thousand aeons ago, a Teacher named Padumuttara arose in the world. While dwelling near Hamsavatī City in Khema Deer Park, a householder named Vedeha, with wealth of eighty crores, having eaten fine food early in the morning, undertaking the Uposatha vows, took perfumes and flowers, went to the monastery, venerated the Teacher, and sat down to one side. At that moment, the Teacher established a Thera named Mahānisabha, the third disciple, in the foremost position, saying, "This is the foremost, monks, among my monastic disciples who speak on the ascetic practices, namely Nisabha." The lay follower, pleased upon hearing that, after the Dhamma talk concluded and the great crowd had departed, venerated the Teacher and said, "Venerable Sir, may you accept my invitation for alms tomorrow." "A large number, lay follower, is the Sangha of monks." "How many, Lord?" "One hundred and sixty-eight thousand monks." "Venerable Sir, without leaving even a single novice in the monastery, may you accept my invitation for alms." The Blessed One accepted by remaining silent. The lay follower, knowing the Teacher's acceptance, went home, prepared a great almsgiving, and on the next day, announced the time to the Teacher. The Teacher, taking his alms bowl and robes, surrounded by the Sangha of monks, went to the householder's house, sat on the prepared seat, and after the offering of water, partook of the gruel etc., and concluded the meal. The lay follower also sat near the Teacher.

Mahānisabhatthero, while wandering for alms, went along that same street. The lay follower, seeing him, rose, went, venerated the Thera, and said, "Venerable Sir, please give me your bowl." The Thera gave the bowl. "Venerable Sir, please enter here; the Teacher is also seated in the house." "It is not fitting, lay follower." The lay follower took the Thera's bowl, filled it with alms food, brought it out, and gave it to him. Then, following the Thera and returning, he sat near the Teacher and said thus: "Venerable Sir, when Mahānisabha Thera was told 'the Teacher is seated in the house,' he did not wish to enter. Is there a quality of his that surpasses your qualities?" There is no jealousy of praise among Buddhas. Then the Teacher said thus: "Lay follower, we sit in houses awaiting alms, but that monk does not sit thus looking for alms. We dwell in village and forest dwellings, but he dwells only in the forest. We dwell under cover, but he dwells only in the open air. Thus, he has this and this quality," he spoke as if filling the great ocean. The lay follower, like a lamp naturally burning and then sprinkled with oil, becoming even more pleased, thought: "What is the use to me of any other accomplishment? In the future, in the presence of a Buddha, I will make a wish for the foremost position among those who speak on the ascetic practices."

He again invited the Teacher and, in the same manner, gave a great almsgiving for seven days. On the seventh day, having given triple robes to the Sangha of monks with the Buddha at its head, he prostrated himself at the Teacher's feet and said thus: "By the loving-kindness of body, loving-kindness of speech, and loving-kindness of mind that was present as I gave alms for seven days, may I not aspire to any other heavenly attainment, nor to the attainment of Sakka, Māra, or Brahmā. But may this action of mine be a declaration of truth for attaining the position after that of Mahānisabha Thera, for the foremost state among those who uphold the thirteen ascetic practices, in the future, in the presence of a Buddha." The Teacher, looking to see whether the attainment of the great position aspired to by him would be successful or not, seeing the possibility of success, said: "You have aspired to a pleasing position. In the future, at the end of one hundred thousand aeons, a Buddha named Gotama will arise. You will be his third disciple, named Mahākassapa Thera." Having heard that, the lay follower did not consider that attainment as something to be attained on the following day, thinking, "There are no two speeches among Buddhas." He, for as long as he lived, giving various kinds of alms, keeping the precepts, performing various kinds of meritorious deeds, upon dying there, was reborn in heaven.

ekasāṭakabrāhmaṇoti (a brahmin with a single cloth) is known. When there is a gathering of brahmins for some business, he leaves his wife at home and goes himself. When there is a gathering of brahmin women, he himself stays at home, and the brahmin woman, covering herself with that cloth, goes. On that particular day, the brahmin said to the brahmin woman: "My lady, will you listen to the Dhamma teaching at night or during the day?" "We, being of the female sex, are not able to listen at night; I will listen during the day." Leaving the brahmin at home, covering herself with that cloth, she went during the day with the laywomen, venerated the Teacher, sat to one side, listened to the Dhamma, and came back with the laywomen. Then the brahmin, leaving the brahmin woman at home, covering himself with that cloth, went to the monastery.

At that time, the Teacher, seated on a decorated Dhamma seat in the midst of the assembly, taking up the fan, was teaching the Dhamma as if lowering the celestial Ganges, as if making Mount Sineru the churn, and as if churning the ocean. As the brahmin, sitting at the edge of the assembly, was listening to the Dhamma, in the first watch of the night itself, a five-colored joy, filling his entire body, arose. He, gathering up the cloth he was wearing, thought: "I will give it to the Ten-Powered One." Greed arose, showing the thousands of dangers of wealth. He was completely unwilling to give, thinking, "There is only one cloth for both the brahmin woman and me; there is nothing else to wear, and it is not possible to go outside without wearing it." Then, as the first watch passed, in the middle watch too, that same joy arose. He, thinking in the same way, was likewise unwilling to give. Then, as the middle watch passed, in the last watch too, that same joy arose. He, thinking, "Let there be survival or death; I will know later," gathering up the cloth, placed it at the Teacher's feet. Then, folding his left hand, he clapped three times with his right hand and exclaimed three times, "I have won, I have won."

At that time, King Bandhumā, sitting behind the Dhamma seat in the inner chamber, was listening to the Dhamma. The sound "I have won" was displeasing to the king. He sent a man, saying: "Go and ask him what he is saying." When asked by him, he said: "Others, mounting elephants etc., taking swords and shields etc., conquer the enemy; that victory is not wonderful. But I have crushed the mind of greed, which was coming from behind like a fierce bull breaking a head with a club, and I have given the cloth I was wearing to the Ten-Powered One. That is my greed that I have won." The man came and announced that occurrence to the king. The king said: "We did not know what was suitable for the Ten-Powered One, but the brahmin knew." He sent a pair of cloths. Seeing that, the brahmin thought: "This one, while I was sitting silently, having not given anything at first, gave while praising the qualities of the Teacher. What use is there to me from that which arose in dependence on the qualities of the Teacher?" He gave that pair of cloths to the Ten-Powered One himself. The king, having asked "What did the brahmin do?" and hearing "He gave that pair of cloths to the Tathāgata himself," sent another two pairs of cloths. He gave those too. The king sent another four, thus up to thirty-two pairs of cloths. Then the brahmin, thinking, "This is like multiplying to take," taking two pairs of cloths, one for himself and one for the brahmin woman, gave thirty pairs to the Tathāgata himself. From then on, he became a confidant of the Teacher.

Then, one day, the king, seeing him listening to the Dhamma near the Blessed One in the cold season, gave him his own red cloak, worth a hundred thousand, saying, "From now on, listen to the Dhamma wearing this." Thinking, "What use is this cloak to me, brought upon this foul body?" he went to the inner perfumed chamber and spread it as a canopy over the Tathāgata's bed. Then one day, the king went to the monastery early in the morning and sat near the Blessed One in the inner perfumed chamber. At that time, the six-colored rays of the Buddha were reflected in the cloak, and the cloak shone exceedingly. The king, looking around, recognized it and said, "Venerable sir, this is our cloak, given by us to a one-cloth Brahmin." "You, O Great King, honored the Brahmin, and the Brahmin honored us." The king, pleased, thought, "The Brahmin understood what was fitting, not we," and making everything that was beneficial to people eightfold, he gave a gift called "all-eightfold" (sabbaaṭṭhakaṃ) and placed him in the position of chaplain. He too, thinking, "The 'all-eightfold' means sixty-four," established sixty-four ticket-meals and, giving alms throughout his life, kept the precepts and after death, was reborn in heaven.

Again, after passing away from there, in this aeon, between two Buddhas, Koṇāgamana and Kassapa the Ten-Powered, he was born in a householder's family in Bārāṇasī. Growing up and living the household life, one day he was walking for exercise in the forest, and at that time a Paccekabuddha was doing robe-work on the bank of a river, unable to make it flutter in the absence of wind in order to dry it. Seeing him, he said, "Why, venerable sir, are you trying to make it flutter?" "Because there is not enough wind." "Use this, venerable sir," he said, giving his upper cloth, and he made the aspiration, "May there be no decline for me in place after place of rebirth."

Then, while his wife was quarreling with his sister in the house, the Paccekabuddha entered for alms. Then his sister, giving alms to the Paccekabuddha, made the aspiration referring to his wife, "One should avoid such a fool by a hundred yojanas." She, standing at the house door, hearing this, took the bowl, threw away the alms, and filled it with slop, giving it to him. The other, seeing this, said, "Fool, you may abuse or strike me, but it is not fitting to throw away food from the bowl of such a one who has fulfilled the perfections for two asaṅkhyeyyas and give slop." Then reflection arose in his wife. She said, "Wait, venerable sir," threw away the slop, washed the bowl, rubbed it with scented powder, filled it with the four sweets, and placed it in the Paccekabuddha's hand, glistening with ghee the color of a lotus heart poured on top, and made the aspiration, "Just as this alms-food has become radiant, so may my body be radiant." The Paccekabuddha, approving, rose into the sky. Those two, husband and wife, having done meritorious deeds as long as they lived, were reborn in heaven, and after passing away from there, in the time of Kassapa Sammāsambuddha, the lay follower was born as the son of a treasurer with eighty crores of wealth in Bārāṇasī, and the other was born as the daughter of a similar treasurer.

When he came of age, they brought that same treasurer's daughter [to be his wife]. Due to the effect of that deed, of the un-given result in the past, as soon as she entered, her whole body inside the doorway became foul-smelling, like an uncovered latrine. The treasurer's son, asking, "Whose is this smell?" and hearing, "It is the treasurer's daughter," said, "Take her away," and sent her back to her family's house by the same procedure as when she was brought. She was returned in this way from seven places.

At that time, Kassapa the Ten-Powered passed away, and they began building a stupa a yojana in height for him with solid, hundred-thousand-worth red-gold bricks. As that stupa was being built, the treasurer's daughter thought, "I have been returned from seven places; what is the use of my life?" She had her jewelry broken up and made into gold bricks, a span long, a hand wide, and four aṅgulas thick. Then, taking a lump of yellow orpiment and realgar, carrying eight lotus stalks in her hands, she went to the place where the stupa was being built. At that moment, one row of bricks, coming around, was short one brick. The treasurer's daughter said to the builder, "Place this brick here." "Mother, you have come at a good time; place it yourself." She went up, mixed the yellow orpiment and realgar with oil, and with that binding established the brick, and on top of it made an offering with eight lotus stalks, worshiped, and, paying homage to the stupa, made the aspiration, "In place after place of rebirth, may the scent of sandalwood waft from my body, and the scent of lotus from my mouth," circumambulated the stupa, and left.

Then, at that very moment, mindfulness arose in the mind of the treasurer's son, to whose house she had first been taken, concerning her. In the city, too, a festival was proclaimed. He said to the attendants, "The treasurer's daughter who was brought here then, where is she?" "In her family's house, master." "Bring her; we will play at the festival." They went, paid homage to her, and stood there. Asked by her, "Why, fathers, have you come?" they told her the news. "Fathers, I have worshiped the stupa with my jewelry; I have no jewelry." They went and informed the treasurer's son. "Bring her; we will get jewelry." They brought her. As soon as she entered the house, the scent of sandalwood and blue lotus wafted throughout the whole house.

The treasurer's son asked her, "First a foul smell wafted from your body; now, however, the scent of sandalwood wafts from your body, and the scent of lotus from your mouth; what is this?" She told him the deed she had done from the beginning. The treasurer's son, pleased, thinking, "Truly, the Buddha's teaching leads outwards," surrounded the yojana-high golden stupa with a cloak of blanket and adorned it here and there with golden lotuses the size of chariot wheels. Those had twelve-cubit-long pendants. He, staying there as long as he lived, was reborn in heaven, and after passing away from there, he was born in a certain minister's family in a place about a yojana from Bārāṇasī. The treasurer's daughter, too, after passing away from the Deva-world, was born as the eldest daughter in a royal family.

When they came of age, a festival was proclaimed in the village where the prince lived. He said to his mother, "Give me a cloth, mother; I will play at the festival." She brought out a washed cloth and gave it to him. "Mother, this is coarse; give me another." She brought out another and gave it to him; he rejected that too. She brought out another and gave it to him; he rejected that too. Then his mother said to him, "Son, in such a family as we are born, there is no merit for us to obtain anything finer than this." "Then, mother, I will go to the place where it is obtained." "Son, today I desire that you obtain kingship in the city of Bārāṇasī." Paying homage to his mother, he said, "I will go, mother." "Go, son." In this way, the thought occurred to her, "Where will he go? He will sit down in this or that house here." But he, by the power of merit, went out, went to Bārāṇasī, and lay down in the garden on the auspicious stone slab, covering his head. And that was the seventh day of the king of Bārāṇasī's death.

The ministers, having performed the last rites for the king's body, sat down in the royal courtyard and consulted together, "The king has only one daughter; there is no son; a kingdom without a king is not fitting; who will be the king?" Consulting together, they said, "You be it, you be it." The chaplain said, "It is not fitting to look around much; let us release the chariot of merit (phussaratha)." They yoked four Sindh horses the color of lilies, placed the five kinds of royal regalia and the white parasol in the chariot itself, released the chariot, and had musical instruments played behind it. The chariot went out through the eastern gate and went towards the garden. "It is going towards the garden because of familiarity; let us turn it back," some said. The chaplain said, "Do not turn it back." The chariot circumambulated the prince, stood ready for him to mount. The chaplain, removing the edge of the covering, looking at the soles of his feet, said, "Let this island stand; among the four islands with two thousand surrounding islands, this one is fit to rule," and saying, "Play the musical instruments again, play the musical instruments again," he had the musical instruments played three times.

Then the prince, opening his mouth and looking around, said, "By what deed have you come?" "Lord, kingship falls to you." "Where is the king?" "The master has gone to deva-hood." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, lord, there is no son." "I will rule the kingdom." They had the consecration pavilion made at once, adorned the royal princess with all ornaments, brought her to the garden, and performed the consecration of the prince.

Then, to him, once consecrated, they offered a cloth worth a thousand. He said, "What is this, fathers?" "It is a cloth for wearing, lord." "But, fathers, it is coarse; is there no other finer one?" "Among the clothes used by humans, there is none finer than this, lord." "Did your king wear such a thing?" "Yes, lord." "I do not think your king was meritorious; bring a golden water-pot; we will get a cloth." They brought a golden water-pot. He got up, washed his hands, rinsed his mouth, took water in his hand, and sprinkled it in the eastern direction; at once, splitting the solid earth, eight kappa-trees arose. Again, taking water, he sprinkled it in the southern, western, and northern directions; in all directions, eight each, thirty-two kappa-trees arose. Wearing one divine cloth and covering himself with another, he said, "Let it be proclaimed by beat of drum that in the realm of King Nanda the women who spin thread should not spin thread," and raising the parasol, adorned and prepared, mounted the excellent elephant and entered the city, ascended the palace, and enjoyed great prosperity.

As time passed in this way, one day the queen, seeing the king's great prosperity, showed an appearance of compassion, saying, "Alas, an ascetic!" Asked, "What is this, queen?" she said, "Your prosperity, lord, is very great; in the past, you did good deeds believing in the Buddhas; now you do not do merit as a condition for the future." "To whom shall I give? There are no virtuous ones." "Jambudīpa, lord, is not empty of arahants; you just prepare alms, I will find arahants." The next day, the king had alms prepared at the eastern gate. The queen, early in the morning, undertaking the uposatha vows, lay down on her chest facing east on the upper floor, saying, "If there are arahants in this direction, may they come tomorrow and accept our alms." There were no arahants in that direction; she gave that honor to poor beggars.

The next day, having prepared alms at the southern gate, he did likewise, and the next day at the western gate. On the day of preparation at the northern gate, when the devi was inviting in the same way, the chief of the five hundred Paccekabuddhas, named Mahāpaduma Paccekabuddha, living in the Himalayas, sons of Padumavatī, addressed his brothers: "Friends, King Nanda invites you; may you accept his invitation." Having accepted, the next day, after washing their faces in Lake Anotatta, they came through the sky and landed at the northern gate. People went and announced to the king, "Five hundred Paccekabuddhas have arrived, your majesty." The king, together with the devi, went, paid homage, took their bowls, led the Paccekabuddhas up to the palace, and there gave them alms. At the end of the meal, the king prostrated himself at the feet of the Saṅghatthera, and the devi at the feet of the Saṅghanavaka, saying, "Venerables, may you not be troubled by requisites, may we not decline in merit. Grant us a promise to reside here for as long as we live." Having made them promise, they prepared five hundred leaf huts and five hundred walking paths in the park, completing everything needed for their residence, and settled them there.

As time passed in this way, the king's border region became rebellious. He, advising the devi, "I am going to quell the border region; do not neglect the Paccekabuddhas," departed. Even before his return, the life force of the Paccekabuddhas waned. Mahāpaduma Paccekabuddha, having spent three watches of the night in the bliss of jhāna, at the rising of the dawn, leaning against a support plank, while still standing, attained parinibbāna in the anupādisesa nibbānadhātu. In the same way, all the remaining Paccekabuddhas also attained parinibbāna. The next day, the devi, having the seats of the Paccekabuddhas plastered with green clay, scattering flowers, and offering incense, sat looking out for their arrival; not seeing them arrive, she sent a man, "Go, dear, find out if the venerable ones are unwell in any way." He went, opened the door of Mahāpaduma's leaf hut, and not seeing him there, went to the walking path, and seeing him standing leaning against the support plank, paid homage and said, "It is time, venerable sir." But how could a body that had attained parinibbāna speak? He thought, "He must be sleeping," and went and touched his back and feet with his hand, and knowing the state of having attained parinibbāna by the coldness and stiffness of his feet, he went to the second one, and thus to the third, knowing the state of parinibbāna of all. He went to the royal household and said, "Where are the Paccekabuddhas, O devi?" She replied, "They have attained parinibbāna, O devi." The devi, weeping and lamenting, went out and went there with the townspeople, had the appropriate rites performed, did the funerary duties for the Paccekabuddhas, and taking their relics, established a cetiya.

The king, having quelled the border region, returned and asked the devi, who had come to greet him, "Beloved, have you not neglected the Paccekabuddhas? Are the venerable ones healthy?" "They have attained parinibbāna, O devi." The king thought, "Even for such wise ones, death arises; how can there be liberation for us?" He did not go to the city, but entered the park and summoned his eldest son, entrusted the kingdom to him, and himself took the samaṇaka ordination. The devi too, thinking, "What shall I do with him ordained?" also took ordination in the same park. Both of them cultivated jhāna, and passing away from there, were reborn in the Brahma world.

While they were dwelling there, our Teacher arose in the world, set in motion the excellent Dhamma wheel, and gradually entered Rājagaha. While the Teacher was dwelling there, this Pippalimāṇava was born in Magadha country, in the brahmin village of Mahātittha, in the womb of the chief consort of the brahmin Kapila; this Bhaddā Kāpilānī was born in Madda country, in the city of Sāgala, in the womb of the chief consort of the brahmin of the Kosiyagotta. As they grew up in due course, when Pippalimāṇava reached his twentieth year and Bhaddā her sixteenth, their parents, looking at their son, pressed them greatly, saying, "Dear, you have reached adulthood; the family lineage must be established." The youth said, "Do not speak such words within my hearing. As long as you live, I will take care of you; upon your death, I will go forth and ordain." Having passed a few days, they spoke again; he refused in the same way. Again they spoke; again he refused. From then on, his mother kept speaking constantly.

The youth, thinking, "I will convince my mother," gave a thousand nikkhas of red gold to goldsmiths and had them make a female figure. At the end of the work of polishing and smoothing it, he had it dressed in a red cloth, adorned it with beautifully colored flowers and various ornaments, summoned his mother, and said, "Mother, if I can find such a muse, I will live at home; if I cannot, I will not live at home." The wise brahminī thought, "My son is virtuous, a giver of gifts, one who has made resolutions. He did not perform merit alone; surely there will be one with merit done together with him, like a counterpart of the golden statue." She summoned eight brahmins, satisfied them with all desires, loaded the golden statue onto a chariot, and sent them off, saying, "Go, dear ones, wherever you see a girl in a family equal to ours in birth, clan, and wealth, offer this very golden statue as a pledge."

Thinking, "This is our task," they set out, wondering, "Where shall we go?" "Madda country is known to be a land of women; we shall go to Madda country." They went to Sāgala city in Madda country. There, they placed the golden statue at the bathing place and sat to one side. Then Bhaddā's nurse, after bathing and adorning Bhaddā, seating her in the auspicious chamber, came to bathe, saw the statue, and mistaking it for "My lady daughter has come here," became angry and, scolding, "Ill-mannered one, why have you come here?" she raised her hand and struck her cheek. Her hand trembled as if it had struck a stone. She went back and said, "Seeing such a stiff, thick neck, I mistook her for 'My lady daughter.' Even a cloth for my lady daughter to sit on would be unsuitable." Then those men surrounded her and asked, "Is your mistress's daughter like this?" "What is this? My lady daughter is a hundred times, a thousand times more beautiful than this. Sitting in a twelve-cubit chamber, there is no need for a lamp; she dispels the darkness with the radiance of her body." "Then come," they took the hunchback, loaded the golden statue onto the chariot, stood at the door of the brahmin of the Kosiyagotta, and announced their arrival.

The brahmin made a friendly reception and asked, "From where have you come?" "From the house of the brahmin Kapila in the village of Mahātittha in Magadha country." "What is the reason for your coming?" "For this reason." "Good, dear ones, our brahmin is of equal birth, clan, and wealth; I will give my daughter," and he took the pledge. They sent a message to the brahmin Kapila, "A girl has been found; do what needs to be done." Hearing that message, they announced to Pippalimāṇava, "A girl has been found." The youth thought, "I thought, 'They will not find one'; they say, 'They have found one.' I will send a letter without interest," and in private, he wrote a letter, "May Bhaddā find a household life suitable to her birth, clan, and wealth. I will go forth and ordain; may she not regret it later." Bhaddā also, hearing, "They intend to give me to such-and-such," in private, wrote a letter, "May the noble son find a household life suitable to his birth, clan, and wealth. I will go forth and ordain; may he not regret it later." The two letters met on the road. "Whose letter is this?" "Sent by Pippalimāṇava to Bhaddā." "Whose is this?" "Sent by Bhaddā to Pippalimāṇava." When they had both been read, they tore them up, saying, "See the actions of the young ones," threw them away in the forest, wrote letters with the same content, and sent them from here and there. Thus, even though they did not want it, their meeting happened.

On the same day, the youth took a garland of flowers and placed it. Bhaddā also placed them in the middle of the bed. In the evening after the meal, both came, thinking, "We will get into bed." The youth got into bed on the right side. Bhaddā got in on the left side and said, "We will know whose mind is filled with passion by whose side the flowers wither. This garland must not be touched." They spent three watches of the night without falling asleep, fearing the touch of each other's bodies; during the day, there was not even a hint of laughter. Unattached to worldly pleasures, as long as their parents lived, they did not manage the household; when they died, they managed it. The youth had great wealth, eighty-seven crores of money; the gold dust alone that had to be rubbed and thrown away from the body every day was worth twelve magadhanāḷis. There were sixty large lakes bound by machines, a workplace of twelve yojanas, fourteen villages the size of Anurādhapura, fourteen elephant divisions, fourteen horse divisions, and fourteen chariot divisions.

One day, he, mounted on a decorated horse and surrounded by a large crowd, went to the workplace and, standing at the edge of the field, saw crows and other birds picking out and eating earthworms and other creatures from the places broken by the plows. He asked, "Dear ones, what are they eating?" "Earthworms, your honor." "Whose is the sin done by these?" "Yours, your honor." He thought, "If the sin done by these is mine, what will eighty-seven crores of money do for me? What will the workplace of twelve yojanas do? What will the sixty lakes bound by machines do? What will the fourteen villages do? Having entrusted all this to Bhaddā Kāpilānī, I will go forth and ordain."

Bhaddā Kāpilānī also, at that moment, having spread out three sesame pots in the inner courtyard and sitting surrounded by nurses, saw crows eating sesame creatures, and asked, "Mothers, what are these eating?" "Creatures, your honor." "Whose is the unwholesome action?" "Yours, your honor." She thought, "I am worthy of receiving a four-cubit cloth and a nāḷi of rice. If the unwholesome action done by so many people is mine, surely it will not be possible to lift my head even after thousands of existences. As soon as the noble son arrives, I will entrust everything to him and go forth and ordain."

The youth came, bathed, ascended to the palace, and sat on a priceless couch. Then they prepared food befitting a wheel-turning monarch for him. After they had both eaten and the attendants had left, they sat in a secluded and comfortable place. Then the youth said to Bhaddā, "Beloved, how much wealth did you bring when coming to this house?" "Fifty-five thousand cartloads, your honor." "I will entrust all that, and the eighty-seven crores that are in this house, and all the wealth that is divided into sixty lakes bound by machines, to you." "Where are you going, your honor?" "I will ordain." "Your honor, I too have been sitting looking out for your arrival; I too will ordain." Like a burning leaf hut, three existences appeared to them. They brought robes dyed in ochre color and earthenware bowls from the market, shaved each other's hair, and saying, "Our ordination is dedicated to those who are arahants in the world," they lowered the bowls into bags, slung them over their shoulders, and descended from the palace. Not one of the servants or workers in the house knew.

Then, having left that Brahmin village and going by the gate of a slave village, they made the inhabitants of the slave village recognize them by their appearance and behavior. Weeping, they fell at their feet and said, "Why do you make us orphans, venerable sirs?" "Friends, we have gone forth like a burning leaf hut, because of the three existences. Even if we were to make each of you free, it would not suffice for a hundred years. You yourselves should wash your own heads and live as free people," they said, and departed while those people were still weeping. The Elder, going ahead, turned back and looked, and thought: "This good Kāpilānī, worth the whole Jambudīpa, is coming behind me. Now, there is a possibility that someone might think, 'Even after ordaining, these ones are unable to separate; they are doing what is improper.' Or someone, having corrupted his mind towards us, might become a filler of hell. It is fitting that I leave her and go," he generated this thought.

Going ahead, he saw a fork in the road and stood at its head. Bhaddā also came, paid homage, and stood there. Then he said to her, "Good lady, seeing such a woman coming behind me, if someone thinks, 'Even after ordaining, these ones are unable to separate,' a great crowd, with corrupted minds towards us, might become a filler of hell. At this fork in the road, you take one way, and I will go by the other." "Yes, venerable sir, a woman is indeed an impurity for those who have gone forth; they will point out our fault, saying, 'Even after ordaining, they do not separate.' You take one path; I, taking the other, will separate," having circumambulated him three times, and having paid homage in the four places with the five-point prostration, holding up her radiant añjali with the ten fingernails joined together, she said, "The friendly relationship made over a period of a hundred thousand aeons is today being broken," and saying, "You are of the southern class; the southern path is fitting for you. We women are of the left class; the left path is fitting for us," she paid homage and set out on her way. At the time of their separation, this great earth, as if saying, "Though I am able to support the Cakkavāḷa mountains and Mount Sineru, I am unable to support your qualities," trembled, making a roaring sound. In the sky, a sound like thunder arose, and the Cakkavāḷa mountain resounded.

The Perfectly Enlightened One, sitting in the Perfume Chamber in the Veḷuvana Monastery, hearing the sound of the earth quake, turning his attention, "Whose earth is quaking?" (he saw that) "Pippali the youth and Bhaddā Kāpilānī, having given up immeasurable wealth for my sake, have gone forth. At the place of their separation, this earthquake has arisen due to the power of the qualities of both of them. It is fitting that I should give them assistance," having emerged from the Perfume Chamber, taking his bowl and robe himself, without informing any of the eighty great elders, having gone to meet them for a distance of three gāvutas, he sat down cross-legged at the foot of the Bahuputtaka Nigrodha tree, between Rājagaha and Nālandā. However, while sitting, he did not sit like an ordinary rag-robe wearer, but assuming the form of a Buddha, emitting eighty-cubit thick Buddha-rays. Thus, at that moment, Buddha-rays of the size of thatched umbrellas, cartwheels, and peaked houses, flickering and darting here and there, making it like the time of the rising of a thousand moons and a thousand suns, made that forest one mass of light. The forest shone with the glory of the thirty-two marks of a great man, like the multitude of stars illuminating the sky, like lotuses and blue water lilies in full bloom illuminating the water. The trunk of the Nigrodha tree was white, the leaves were blue, and the fruits were red. But on that day, the hundred-branched Nigrodha tree was like gold in color.

Mahākassapa Thera, (thinking) "This will be my Teacher; I have gone forth for his sake," going lower and lower from the place he saw him, having paid homage in three places, said, "The Blessed One is my Teacher, I am a disciple; the Blessed One is my Teacher, I am a disciple." Then the Blessed One said to him, "Kassapa, if you were to do such a prostration on the great earth, it would not be able to support it. Knowing the Tathāgata's greatness of such qualities, the prostration done by you cannot even move a hair on me. Sit down, Kassapa, I will give you an inheritance." Then the Blessed One gave him the Going-forth with three advices. Having given it, having emerged from the foot of the Bahuputtaka Nigrodha tree, making the Elder his following ascetic, he set out on the road. The Teacher's body was adorned with the thirty-two marks of a great man, Mahākassapa's (body) was adorned with the seven marks of a great man. He followed close behind the Teacher's feet, like the stern of a golden great ship.

Having gone a short distance on the road, the Teacher left the road and indicated a sitting posture at the foot of another tree. The Elder, knowing that "the Teacher desires to sit," having folded his rag-robe upper garment into four, spread it out. Sitting on it, the Teacher, having touched the robe with his hand, said, "This rag-robe upper garment of yours is soft, Kassapa." The Elder, knowing that "the Teacher is speaking of the softness of my robe, he will desire to wear it," said, "May the Blessed One wear the robe, venerable sir." What will you wear, Kassapa? I will wear it when I get your under-robe, venerable sir. "But how, Kassapa, will you be able to wear this worn-out rag-robe? For on the day I took this rag-robe, having made a water-limit, the great earth quaked. This worn-out robe of the Buddhas cannot be supported by limited qualities. It is indeed fitting for one who is powerful, complete in practice, and a rag-robe wearer by birth to take this," having said this, he exchanged robes with the Elder.

Having thus made the exchange of robes, the Blessed One wore the robe worn by the Elder, and the Elder wore the Teacher's robe. At that time, even the inanimate great earth, as if saying, "It is difficult, venerable sir, you have done what is hard. There has never been a giving of a robe worn by oneself to a disciple. I am unable to support your qualities," having made a water-limit, trembled. The Elder, too, without feeling pride that "now I have obtained the Buddha's robe for use; what further is there for me to do," taking up the thirteen ascetic qualities in the presence of the Buddhas themselves, having been a worldling for about seven days, at the eighth dawn, attained Arahatship together with the discriminations. The Teacher also, "Kassapa, monks, approaches families like the moon, subduing his body and subduing his mind, ever new in families, without arrogance" (SN 2.146), having praised the Elder with such suttas as these, later having made this same Kassapa-saṃyutta into eight origination-stories, and "Mahākassapa is foremost among the monks who are advocates of asceticism in my dispensation," established the Elder in a position of distinction.

The Story of Anuruddha Thera

192. In the fifth, among those with the divine eye, that is, Anuruddha, (it means that) Anuruddha Thera is foremost among the monks with the divine eye. His eminence should be understood as due to his habitual practice. It seems that the Elder, having set aside just enough time for meals, for the rest of the time, increasing the light, would live contemplating beings with the divine eye. Thus, by habitual practice day and night, he became known as the foremost among those with the divine eye. Moreover, he became the foremost among those with the divine eye also by virtue of his aspiration for a hundred thousand aeons.

In this connection, this is the sequential story in his act of aspiration: This clansman, too, in the time of the Blessed One Padumuttara, went with the great crowd who were going to the monastery after the meal in order to hear the Dhamma. At that time, he was a wealthy householder with a name that was not well known. Having paid homage to the Ten-Powered One, standing at the edge of the assembly, he listened to the Dhamma talk. The Teacher, arranging the discourse according to sequence, placed a certain monk with the divine eye in this foremost position.

Then the thought arose in the householder: "This monk is indeed great, whom the Teacher himself has thus placed in the foremost position among those with the divine eye. Oh, that I too, in the dispensation of a future arising Buddha, might be the foremost among those with the divine eye!" Having generated this thought, going into the midst of the assembly, having invited the Blessed One together with the community of monks for the next day, and on the following day, having given a great donation to the community of monks with the Buddha at its head, (thinking) "A great position has been aspired to by me," according to that same method, having invited them for the next day and for the day after, having provided a great donation for seven days, having given excellent cloths to the Blessed One together with his retinue, (he said) "Blessed One, I do not do this honor for the sake of divine or human prosperity. But the monk whom you placed in the foremost position among those with the divine eye seven days ago, may I too, in the dispensation of a future Buddha, be the foremost among those with the divine eye like that monk!" Having made his aspiration, he prostrated himself at his feet. The Teacher, looking to the future, knowing the successful nature of his aspiration, said thus: "Good man, at the end of a hundred thousand aeons, a Buddha named Gotama will arise. In his dispensation, you will be the foremost among those with the divine eye, named Anuruddha." And having said this, having given the meal-anumodanā, he went to the monastery.

The householder, too, as long as the Buddha remained, having constantly done meritorious deeds, when the Teacher had passed away, when the seven-yojana golden cetiya had been completed, approaching the community of monks, he asked, "Venerable sirs, what is the preliminary work for the divine eye?" It is fitting to give lamp donations, lay disciple. Good, venerable sirs, I will do it. First, he had a thousand lamp-trees made, just of a thousand lamps. After that, fewer than that, after that, even fewer than that, he had made many thousands of lamp-trees. The remaining lamps, however, were immeasurable.

Thus, having done meritorious deeds as long as he lived, wandering in the gods and humans, having passed a hundred thousand aeons, in the time of the Perfectly Enlightened One Kassapa, having been born in a householder's home in Bārāṇasī, when the Teacher had passed away, when the one-yojana cetiya had been completed, having had many bronze bowls made, having filled them with ghee and cream, having placed a lump of jaggery in the middle of each, having lit them, joining mouth to mouth with the mouth-rim, causing them to be placed all around the cetiya, having had his own very large bronze bowl made, having filled it with ghee and cream, having had a thousand wicks lit all around the mouth-rim of that (bowl), having wrapped the spire in the middle with cloth and having lit it, taking the bronze bowl on his head, he walked around the one-yojana cetiya all night. Thus, having also in that existence done meritorious deeds as long as he lived, he was reborn in the deva world.

He had the name Annabhāra. He would give a great donation daily at the doors of the houses of the poor, travelers, merchants, beggars, and mendicants. Then one day, the Private Buddha named Upariṭṭha, having entered into cessation attainment on Gandhamādana Mountain, having arisen from it, considered, "Whom should I favor today?" For the Private Buddhas are compassionate towards the poor. Thinking, "Today I should favor Annabhāra," knowing that "Annabhāra will now come from the forest to his house," taking his bowl and robe, having risen into the sky from Gandhamādana Mountain, he stood in front of Annabhāra at the village gate.

Annabhāra, seeing the Private Buddha with an empty bowl in his hand, having greeted the Private Buddha, asked, "Venerable sir, did you get any alms?" We will get it, great merit-maker. "Venerable sir, stay here a little while," having gone quickly and asked the woman in his house, "Good lady, is there a portion of food set aside by me, or not?" There is, master. From there he went, took the bowl from the Private Buddha's hand, and coming back, (he said) "Good lady, because we did not do meritorious deeds in the past life, we live expecting food. When there is a desire to give on our part, there is no object to be given. When there is an object to be given, we do not obtain a receiver. Today, I have seen the Private Buddha Upariṭṭha, and there is a portion of food set aside. Put my portion of food into this bowl."

A capable woman, thinking, "Since my husband gives me a share of the food, I too should have a share in this offering," placed her own portion of food into the bowl of the Paccekabuddha who was standing above. The food-bearer, bringing the bowl, placed it in the hand of the Paccekabuddha and said, "Venerable sir, may we be freed from such a wretched existence." "So be it, great merit!" Then he spread his upper robe in one place and said, "Venerable sir, please sit here and partake of the food." The Paccekabuddha sat there, reflecting on the nine kinds of repulsiveness, and ate. While he was eating, the food-bearer offered water for washing the bowl. The Paccekabuddha, having finished his meal, –

"May your wishes and desires all be fulfilled;
May all your aspirations be accomplished, like the moon on the fifteenth day." –

Having given this anumodana, he went on his way. The deity dwelling in Sumanaseṭṭhi’s parasol, saying three times, "Oh, what a supreme gift, well-placed in the superior one," gave approval. Sumanaseṭṭhi said, "Why didn't you see me giving alms for so long?" "I do not give approval to your alms; pleased with the piṇḍapāta given by Annabhāra to the Paccekabuddha Uparittha, I give my approval."

Sumanaseṭṭhi thought, "This is wonderful! For so long, I have been giving alms, yet I could not make the deity give approval. This Annabhāra, living dependent on me, having obtained a suitable recipient individual, caused approval to be given with just one piṇḍapāta offering. It is fitting to give him a commensurate gift and make this piṇḍapāta my own." Summoning Annabhāra, he asked, "Did you give any alms to anyone today?" "Yes, sir, I gave my portion of food to the Paccekabuddha Uparittha." "Well then, friend, take a kahāpaṇa and give me that piṇḍapāta." "I will not give it, sir." He increased the price up to a thousand, but Annabhāra said, "I will not give it even for a thousand." "Alright, friend, if you will not give the piṇḍapāta, take a thousand and give me the merit." "I do not know whether it is proper or not to give even this. However, having asked the Paccekabuddha Uparittha, if it is proper to give, I will give." Going and reaching the Paccekabuddha, he said, "Venerable sir, Sumanaseṭṭhi is asking for the merit of the piṇḍapāta you received, giving me a thousand. Should I give it or not?" "I will give you an analogy, wise one. Just as in a village of a hundred families, if one house lights a lamp, and the rest, moistening their wicks with their own oil, light and take it, is the light of the first lamp diminished or not?" "It is even greater, venerable sir." "Just so, wise one, whether it be uḷuṅkayāgu or a ladle of alms, the merit increases for as many as one gives a share of one's piṇḍapāta to others, whether to a hundred or a thousand. You gave only one piṇḍapāta; but if the merit is given to Sumanaseṭṭhi, there will be two piṇḍapātas, one yours and one his."

Having paid homage to the Paccekabuddha, he went to Sumanaseṭṭhi and said, "Take the merit of the piṇḍapāta, sir." "Well then, take a thousand kahāpaṇas." "I am not selling the piṇḍapāta, but I am giving you the merit out of faith." "Dear one, you give me the merit out of faith, but I, honoring your virtue, give you a thousand; take it, dear one." He said, "So be it," and took the thousand. "Dear one, from the time you received the thousand, there is no need for you to do manual labor with your own hands. Build a house in the street and live there. Bring to me and take whatever you need." A piṇḍapāta given to a Paccekabuddha arising from Nirodhasamāpatti gives its result on the same day. Therefore, even though Sumanaseṭṭhi did not go to the royal family on another day, he went, taking Annabhāra, on that very day.

Due to Annabhāra's merit, the king, without looking at the seṭṭhi, looked only at Annabhāra. "Why, O King, do you look so intently at this man?" "Because I have never seen him before on another day." "He is worthy of being looked at, O King." "What quality makes him worthy of being looked at?" "Today, without eating his own portion of food himself, he gave it to the Paccekabuddha Uparittha, and received a thousand from my hand, O King." "What is his name?" "His name is Annabhāra, O King." "Since he received from your hand, he deserves to receive from my hand as well; I too will honor him," he said, and gave a thousand. "Do you know the house where he lives, gentlemen?" "Yes, O King." While clearing one site for a house, they struck a place with a hoe, and seeing pots of treasure stacked neck to neck, they reported it to the king. The king said, "Then go and dig it up." As they dug, they went deeper and deeper. Again they went and reported to the king. The king said, "Dig according to Annabhāra's word." They went and dug, saying, "It is Annabhāra's word." At the place struck by the hoe, the pots rose up like mushroom caps. They brought the wealth and piled it up near the king. The king, gathering his ministers, asked, "Does anyone else in this city have so much wealth?" "No one, O King." "Then let this Annabhāra be known as the Dhanaseṭṭhi in this city." On that very day, he received the title of seṭṭhi.

They gave him the name Anuruddha. Mahānāmasakka's younger brother, the son of the Buddha's paternal uncle, was extremely refined and of great merit. Food arose for him only in a golden bowl. Then one day his mother, thinking, "I will make my son know the word 'nothing'," covered one golden bowl with another golden bowl and sent it empty. On the way, deities filled it with divine cakes. Thus, he was of great merit. Surrounded by adorned dancing women in three palaces suitable for the three seasons, he enjoyed prosperity like a deva.

Our Bodhisatta too, at that time, having passed away from Tusita heaven and taken rebirth in the womb of Suddhodana Mahārāja's chief consort, gradually grew up, and having lived in the household for twenty-nine years, having gone forth in the Great Renunciation, having gradually realized the Omniscient Knowledge, having spent seven weeks at the Bodhimaṇḍa, having turned the Wheel of the Dhamma in the Deer Park at Isipatana, doing service to the world, having come to Rājagaha, hearing that "My son has come to Rājagaha," having ordained the ten ministers, along with a retinue of a thousand each, who had been sent by his father, through the Going-Forth as a bhikkhu, having been entreated by Kāḷudāyī Thera to travel for alms, having set out from Rājagaha with a retinue of twenty thousand bhikkhus, having gone to Kapilavatthupura, having shown miracles in a gathering of relatives, having given the nectar of immortality to the great crowd through a wondrous Dhamma talk, having taken bowl and robes on the second day, standing at the city gate, reflecting, "What is the custom of the Omniscient Buddhas who have come to the family's city?" knowing that "Going for alms in sequence is the custom," going for alms in sequence, having preached the Dhamma to the king who had come hearing that "My son is going for alms," having been led by him into his own residence, having been honored with due respect, having done the necessary service to the relatives there, having ordained Rāhula Kumāra, not long after, traveling for alms from Kapilavatthupura to the Malla country, he went to Anupiya Ambavana.

At that time, Suddhodana Mahārāja, gathering the Sakyan people, said, "If my son were to live in the household, he would have become a king, a Wheel-Turning Monarch, endowed with the seven treasures. My grandson, Rāhula Kumāra, too, would have gone around surrounded by a host of Khattiyas. You also know this matter. Now, however, my son has become a Buddha; let there be a retinue of Khattiyas. Give one boy from each family." When this was said, a thousand Khattiya youths went forth with a single stroke. At that time, Mahānāma was the head of the family. He approached Anuruddhasakka and said, "Now, dear Anuruddha, well-known Sakya youths are going forth, following the Blessed One who has gone forth. In our family, there is no one who has gone forth from the household to homelessness. Therefore, either you go forth, or I will go forth." Hearing his words, not finding delight in household life, he went forth from the household to homelessness as the seventh of seven.

Having thus gone to Anupiya Ambavana, among those who had gone forth, Bhaddiya Thera attained arahatship in that very rains-retreat. Anuruddha Thera developed the divine eye, Devadatta developed the eight attainments, Ānanda Thera was established in the fruit of sotāpatti, and Bhagu Thera and Kimila Thera later attained arahatship. The former aspirations of all those Theras will come up in their respective places of origin. However, this Anuruddha Thera, having taken a meditation subject from the Dhammasenāpati, went to the Pācīnavaṃsamigadāya in Cetiyaraṭṭha, and while practicing the life of a samana, he reflected on the seven thoughts of a great man; he falters at the eighth. The Teacher, knowing that "Anuruddha falters at the eighth thought of a great man," thinking, "I will fulfill his intention," went there, sat on the excellent Buddha-seat that had been prepared, completed the eighth thought of a great man, and having spoken of the Mahāariyavaṃsapaṭipada (a. ni. 8.30), adorned with the contentment-cultivating abode of the four requisites, he rose into the sky and went to Bhesakalāvana itself.

As soon as the Thera had gone to the Tathāgata, having become a tevijja, a great khīṇāsava, he thought, "The Teacher, knowing my mind, came and completed the eighth thought of a great man. That aspiration of mine has reached its peak." Regarding the Buddha's Dhamma teaching and his own realized Dhamma, he spoke these verses:

"Knowing my thought,
The Teacher, unsurpassed in the world,
Approached with a mind-made body,
By means of psychic power.

"Just as my thought was,
He taught even more,
The Buddha, delighting in non-proliferation,
Taught non-proliferation.

"Knowing that Dhamma,
I lived delighting in the dispensation,
Having attained the three knowledges,
The Buddha's teaching is done." (theragā. 901-903);

Then, in the later part of his life, the Teacher, dwelling at the Jetavanamahāvihāra, placed him in the foremost position, saying, "In my dispensation, Anuruddha is foremost among those with the divine eye."

Bhaddiyattheravatthu

193. In the sixth, uccākulikāna means of those born in a high family. Bhaddiyo was a Sakyan king, who went forth along with Anuruddha Thera. Kāḷigodhāya putto means the son of that goddess of black complexion; godhā is her name. Therefore, he is called Kāḷigodhā’s son. But why is he said to be foremost of those of high families; is there no one higher than him? Yes, there is not. For his mother was the eldest in age among the Sakyanis, and he alone, having renounced the kingdom that had come to the Sakyan family, went forth. Therefore, he is said to be foremost of those of high families. Moreover, by the power of his previous aspiration, he only caused kingdoms to be ruled, being born in royal families for five hundred births in uninterrupted succession. For this reason too, he is said to be foremost of those of high families.

In the Pañhakamma, this is his sequential story—In the past, during the time of Padumuttara Buddha, having been born in a family of great wealth, he went to hear the Dhamma in the manner described above. On that day, seeing the Teacher placing one bhikkhu in the foremost position among the bhikkhus of high families, thinking, "May I also, in the future, in the dispensation of a Buddha, be foremost among the bhikkhus of high families," he invited the Tathāgata and gave a great offering to the Saṅgha of bhikkhus headed by the Buddha for seven days, and having wished, "Venerable sir, I do not desire any other accomplishment through the fruit of this offering, but may I be foremost among the bhikkhus of high families in the dispensation of a Buddha in the future," he prostrated at his feet.

The Teacher, looking to the future and seeing the possibility of success, declared, "This deed of yours will succeed. At the end of a hundred thousand aeons from now, a Buddha named Gotama will arise, and you will be the foremost among the monks of high-born families in his dispensation," and after giving thanks for the meal, he went to the monastery. He too, having received that prediction, inquired about the deeds conducive to high-born families, had preaching halls built, spread coverings on them, provided fans, a preacher's seat, and lamp oil for the Uposatha hall, and thus, as long as he lived, performed many kinds of meritorious deeds. Having died there, while wandering among gods and humans, he was born in Bārāṇasī in a householder's family between Kassapa the Ten-Powered and our Blessed One.

They gave him the name Bhaddiyakumāra. Having come of age, in the same manner as stated in the Aniruddha Sutta below, he became one of the six Khattiyas and, while the Teacher was staying at Anupiya Mango Grove, went forth in the presence of the Teacher and attained Arahantship. Then the Teacher, later while dwelling at Jetavana Monastery, placed him in the foremost position, declaring, "In my dispensation, Bhaddiya Thera, son of Kāḷigodhā, is the foremost of the monks of high-born families."

The Story of Lakuṇḍaka Bhaddiya Thera

194. In the seventh, mañjussarānaṃ means of sweet-voiced ones. Lakuṇḍaka Bhaddiyo means short in stature, named Bhaddiyo. For him too, in regard to the preliminary deed, this is the sequential story: In the time of Padumuttara Buddha, he was born in Hamsavatī City in a family of great wealth, and in the same manner as stated above, he went to the monastery to hear the Dhamma. At that time, seeing the Teacher placing a monk with a sweet voice in that foremost position, he conceived the thought, "Oh, may I too, in the future, in the dispensation of a Buddha, be the foremost of the monks with sweet voices, like this monk." Having invited the Teacher, he gave a great alms-giving to the Buddha and the Sangha for seven days, and, "Venerable Sir, I do not desire any other attainment through the merit of this alms-giving, but in the future, may I be the foremost of the monks with sweet voices in the dispensation of a Buddha," he prostrated himself at the Teacher's feet. The Teacher, looking to the future and seeing the possibility of success, declared, "Your deed will succeed; at the end of a hundred thousand aeons from now, a Buddha named Gotama will arise, and you will be the foremost of the monks with sweet voices in his dispensation," and went to the monastery.

Having become a cittapattakokilo, residing in Khema's Deer Park, one day, going to the Himalayas and taking a sweet mango fruit in his beak, he came and saw the Teacher surrounded by the Sangha of monks and thought, "On other days, I see the Tathāgata empty-handed, but today, this ripe mango has come for the sake of my young ones. I will bring other things for them too, but it is fitting to give this to the Ten-Powered One." He descended and walked in the sky. The Teacher, knowing his thought, looked at an attendant named Asoka Thera. He took out the bowl and placed it in the Teacher's hand. That kokila placed the ripe mango in the bowl of the Ten-Powered One. The Teacher sat down right there and ate it. The kokila, with a pleased mind, repeatedly reflecting on the qualities of the Ten-Powered One, venerating the Ten-Powered One, went to his nest and spent the week in the joy of delight. So much was the meritorious deed in that existence; by that deed, his voice became sweet.

Moreover, when a Cetiya was begun in the time of Kassapa Sammāsambuddha, when it was said, "How large shall we make it? Seven Yojanas in size." "That is too large, let us make it six Yojanas." "This too is too large, let us make it five Yojanas, four Yojanas, three Yojanas, two Yojanas," this one, being the head carpenter at that time, said, "Come, sirs, it is fitting to make it easily accessible in the future," and taking a rope, circling around, standing at about a Gāvuta, he said, "Let each face be a Gāvuta each, the Cetiya will be a Yojana in circumference and a Yojana in height." They stood by his word. Thus, he made a measure for the immeasurable Buddha. By that deed, in place after place of rebirth, he was of a size inferior to others. In the time of our Teacher, he was born in Sāvatthi in a family of great wealth. They gave him the name "Bhaddiyo." Having come of age, while the Teacher was residing at Jetavana Monastery, going to the monastery, hearing the Dhamma teaching, having regained faith, he went forth, and taking a meditation subject in the presence of the Teacher, practicing insight, he attained Arahantship. Then the Teacher, later, seated in the midst of the noble assembly, placed him in the foremost position among the monks with sweet voices.

The Story of Piṇḍola Bhāradvāja Thera

195. In the eighth, sīhanādikānaṃ means of those who roar the lion's roar. Piṇḍola Bhāradvājo: it is said that on the day he attained Arahantship, taking a key, he went from monastery to monastery, from enclosure to enclosure, proclaiming, "Whoever has doubt in the path or the fruit, let him ask me," roaring the lion's roar. Even standing before the Buddhas, he roared, "In this dispensation, Venerable Sir, the task to be done is accomplished by me." Therefore, he became known as the foremost of those who roar the lion's roar.

For him, in regard to the preliminary deed, this is the sequential story: It is said that in the time of Padumuttara Buddha, he was born as a lion cub at the foot of a mountain. The Teacher, looking at the world at dawn, seeing his potential for attainment, having gone for alms in Hamsavatī, after the meal, when the lion went for grazing, he entered his dwelling cave and sat down, folding his legs in the sky into a seat, entering into cessation. The lion, having obtained food, returned and stood at the cave entrance, seeing the Ten-Powered One seated inside the cave, "There is no other being capable of coming to my dwelling place and sitting, this is a great man who is sitting inside the cave, folding his legs. The radiance of his body has spread all around, such a wonder has never been seen by me before. This man will be the foremost of those worthy of reverence in this world, it is fitting for me to make an offering to him according to my ability and strength," bringing various aquatic and terrestrial flowers, he spread a flower seat from the ground to the place where the seat was and stood all night in front, venerating the Tathāgata. The next day, he removed the old flowers and spread a seat with new flowers.

In this way, for seven days, he prepared a flower seat, generated strong joy and happiness, and guarded the cave entrance. On the seventh day, the Teacher arose from cessation and stood at the cave entrance. The lion, the king of beasts, circumambulated the Tathāgata three times, venerated him in four places, stepped back, and stood aside. The Teacher, thinking, "This much potential is sufficient for him," rose into the air and went to the monastery.

He was known as Piṇḍola Bhāradvājo.

One day, when the Teacher arrived in Rājagaha, hearing a Dhamma talk, having regained faith, he went forth, and practicing insight, he attained Arahantship. At the moment of attaining Arahantship, taking a key, he went from monastery to monastery, from enclosure to enclosure, proclaiming, "Whoever has doubt in the path or the fruit, let him ask me," roaring the lion's roar. One day, by the wealthy man of Rājagaha, a bowl made of sandalwood essence of the color of the jayasumana flower was raised aloft by a series of bamboo poles and hung in the sky, he took it with his psychic power and, surrounded by a great crowd giving approval, came to the monastery and placed it in the hand of the Tathāgata. The Teacher, knowing, asked in return, "From where, Bhāradvāja, did you obtain this bowl?" He told the reason for obtaining it. The Teacher, in many ways, rebuked him, "You have shown such a superhuman quality to the great crowd; you have done what should not be done," and "Monks, a superhuman quality, a psychic miracle, should not be shown to laypeople; whoever shows it, there is an offense of wrong-doing" (cūḷava. 252), he established a training rule.

Then a discussion arose in the Sangha of monks: "The Thera who roars the lion's roar, on the day he attained Arahantship, said in the midst of the Sangha, 'Whoever has doubt in the path or the fruit, let him ask me.' He declared his attainment of Arahantship even in the presence of the Buddhas; other disciples remained silent. By his own lion's roar, he generated faith in the great crowd and, rising into the sky, he took the bowl made of sandalwood essence." Those monks, having put these three qualities together, told the Teacher. The Buddhas rebuke what is fitting to be rebuked and praise what is fitting to be praised. Taking into account only the aspect of the Thera that was fitting to be praised in this instance, "Indeed, monks, because three faculties have been developed and cultivated, Bhāradvāja has declared knowledge: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.' Which three? The faculty of faith, the faculty of concentration, the faculty of wisdom. Indeed, monks, because these three faculties have been developed and cultivated, Bhāradvāja has declared knowledge: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being'" (saṃ. ni. 5.519), praising the Thera, he placed him in the foremost position among the monks who roar the lion's roar.

The Story of Mantāṇiputta Puṇṇa Thera

196. In the ninth, Puṇṇo Mantāṇiputto means Puṇṇa by name, but Mantāṇi was the Brahmin woman, and he was her son, therefore Mantāṇiputto. For him, in regard to the preliminary deed, this is the sequential story: It is said that even before the arising of Padumuttara the Ten-Powered One, he was born in Hamsavatī City in a great Brahmin wealthy family. On his naming day, they gave him the name Gotama. Having come of age, having learned the three Vedas, being skilled in all arts, wandering about with a retinue of five hundred young men, looking over the three Vedas, not seeing the Dhamma of liberation, "This triad of Vedas is like a banana trunk, smooth on the outside, without essence inside. Wandering about with this is like threshing husks. What is the use of this to me?" He went forth into the ascetic life, developed the Brahma-vihāras, thinking "Without declining in Jhāna, I will be reborn in the Brahma world," he went with five hundred young men to the foot of a mountain and took up the ascetic life. His retinue consisted of eighteen thousand ascetics with matted hair. He developed the five super-knowledges and the eight attainments, and he taught the Kasiṇa preparation to them. They, abiding in his instruction, all developed the five super-knowledges and the eight attainments.

As time passed, when that Gotama ascetic was old, Padumuttara the Ten-Powered One, having attained the first enlightenment and set in motion the excellent wheel of the Dhamma, dwelled near Hamsavatī City with a retinue of a hundred thousand monks. One day, at dawn, looking at the world, seeing the potential for Arahantship of the Gotama ascetic's company and the desire of Gotama ascetic, "May I be the foremost of the monks who preach the Dhamma in the dispensation of a future arising Buddha," having taken care of his body in the morning and taking his own bowl and robe himself, when the disciples of Gotama ascetic had gone for roots and fruits in the forest, he went and stood at the door of Gotama's leaf hut. Gotama, not knowing that a Buddha had arisen, seeing the Ten-Powered One from afar, "This man appears to be liberated from the world; as is the formation of his body, and the characteristics with which he is endowed, whether standing in a house, he would be a Wheel-Turning King, or going forth, he would be an All-Knowing Buddha with an open sky," knowing this from the first sight, having venerated the Ten-Powered One, "Come here, Blessed One," he prepared a Buddha seat and gave it. The Tathāgata, teaching the Dhamma to the ascetic, sat down.

At that time, those Jaṭilas, thinking, "We will give the choicest roots and fruits from the forest to our teacher and partake of what remains," came and saw the Ten-Powered One seated on a high seat and their teacher on a low seat. They said, "Look, we roam about saying, 'There is no one superior to our teacher in this world.' Now, however, one is seen sitting on the high seat, having made our teacher sit on a low seat; this must be a great man." Taking their baskets, they approached. Gotama the ascetic, fearing that they might pay homage to him in the presence of the Ten-Powered One, said from afar, "Dear ones, do not pay homage to me. The foremost individual in the world with its devas, the person worthy of all homage, is seated here. Pay homage to him." The ascetics, thinking, "Our teacher would not speak without knowing," all paid homage to the Tathāgata's feet. "Dear ones, we have no other food fit to offer to the Ten-Powered One; we will offer these choice roots and fruits from the forest," and they placed the choice ones in the Buddha's bowl. The Teacher partook of the roots and fruits from the forest. Thereafter, the ascetic also partook, together with his disciples. Having finished his meal, the Teacher thought, "Let the two chief disciples come with a hundred thousand bhikkhus." At that moment, the chief disciple, Mahādevalatthera, considering, "Where has the Teacher gone?" and realizing, "The Teacher is awaiting our arrival," took a hundred thousand bhikkhus, went to the Teacher's presence, and stood, paying homage and reverence.

Gotama said to his disciples, "Dear ones, we have no other offerings; the Sangha of bhikkhus has arrived with difficulty. We will prepare flower seats for the Sangha of bhikkhus with the Buddha at its head; bring water-lilies and land-lilies." They immediately brought flowers endowed with color and fragrance from the foot of the mountain by their iddhi-power, and arranged seats in the manner described in the account of Sāriputtatthera. Entering into Nirodha-samāpatti and holding the umbrella should all be understood in the manner already described.

On the seventh day, the Teacher, arising from Nirodha, seeing the ascetics standing around, addressed the disciple who had attained foremostness in being a preacher of the Dhamma, "This great honor has been done by this group of ascetics; give the anumodana (rejoicing) for the flower seats." He, accepting the Teacher's word, reflected on the three Piṭakas and gave the anumodana. At the end of his discourse, the Teacher himself, uttering a divine voice, preached the Dhamma. At the end of the discourse, except for Gotama the ascetic, the remaining eighteen thousand Jaṭilas attained arahatship.

Gotama, unable to realize the Truth himself, asked the Blessed One, "By which bhikkhu was the Dhamma first preached by the Blessed One? What is his name in your Sāsana?" The Buddha replied, "This Gotama, is the foremost of the preachers of the Dhamma in my Sāsana." "Venerable sir, by the merit of the honor done by me for these seven days, may I also, like this bhikkhu, be the foremost of the preachers of the Dhamma in the Sāsana of a future Buddha," he made his aspiration and fell at the Buddha's feet.

The Teacher, foreseeing the future and knowing the successful fulfillment of his uninterrupted aspiration, declared, "In the future, at the end of a hundred thousand kappas, a Buddha named Gotama will arise; you will be the foremost of the preachers of the Dhamma in his Sāsana," and having declared this, he said to those arahatship-attained ascetics, "Etha bhikkhavo (Come, bhikkhus)." All had their hair and beards vanish, wore robes and carried bowls created by iddhi, and were like elders of sixty years of age. The Teacher, together with the Sangha of bhikkhus, went to the monastery.

Gotama also, having attended upon the Tathāgata for as long as he lived, having performed meritorious deeds according to his ability, having wandered in the heavens and among humans for a hundred thousand kappas, in the time of our Blessed One, was born in a brahmin great-noble family in the village of Doṇavatthu, not far from Kapilavatthu. On his naming day, they gave him the name Puṇṇamāṇava. When the Teacher attained complete enlightenment and set in motion the excellent wheel of the Dhamma, Aññāsikoṇḍaññatthera, gradually coming to Rājagaha and dwelling there, went to Kapilavatthu and ordained his nephew, Puṇṇamāṇava. On the following day, he came to the presence of the Ten-Powered One, paid homage to the Blessed One, took leave, and went to Chaddantadaha for his dwelling. Puṇṇa also, the son of Mantāṇi, without coming to the presence of the Ten-Powered One with his uncle Aññāsikoṇḍaññatthera, thinking, "Only after bringing my task of going forth to completion will I go to the presence of the Ten-Powered One," remaining in Kapilavatthu itself, attending to the work with proper attention, soon attained arahatship. Five hundred sons of good families also went forth under him. The Thera himself, having gained the ten kathāvatthus (subjects of discussion), instructed them with those ten kathāvatthus. Standing in his instruction, all attained arahatship.

Those, knowing that they had brought their task of going forth to completion and having gained the ten great kathāvatthus, approached their preceptor and said, "Venerable sir, our task is completed, and we have gained the ten great kathāvatthus; it is time for us to see the Ten-Powered One." The Thera, hearing their words, thought, "The Teacher knows that I have gained the ten kathāvatthus; while preaching the Dhamma, I preach without abandoning the ten kathāvatthus. If I go, all these bhikkhus will go surrounding me; thus, it is not fitting for me to go to see the Ten-Powered One with a crowd. Let these go and see first." He said to those bhikkhus, "Friends, go ahead and see the Tathāgata; pay homage to the feet of the Ten-Powered One with my words; I too will go by the path you have taken."

All those Theras, natives of the birthplace of the Ten-Powered One, all with taints destroyed, all having gained the ten kathāvatthus, without transgressing the advice of their preceptor, wandering on tour in due course, having traveled a distance of sixty yojanas, went to the Veḷuvanamahāvihāra in Rājagaha and, paying homage to the feet of the Ten-Powered One, sat down to one side. It is customary for the Blessed Buddhas to exchange friendly greetings with newly arrived bhikkhus, so the Blessed One, having exchanged sweet greetings with them in the manner beginning with "Is it well with you, bhikkhus?" asked, "From where have you come, bhikkhus?" When they said, "From the birthplace," he asked about the bhikkhu who had gained the ten kathāvatthus, "Which one, bhikkhus, in the birthplace, among the bhikkhus from the birthplace, is so esteemed by his fellow ব্রহ্মচারীs, and who himself is content and encourages contentment among the bhikkhus?" They announced, "The venerable Puṇṇo, the son of Mantāṇi, venerable sir." Hearing that speech, the venerable Sāriputta desired to see the Thera.

Then the Teacher went from Rājagaha to Sāvatthi. Puṇṇatthera, hearing that the Ten-Powered One had come there, thinking, "I will see the Teacher," went and reached the Tathāgata in the inner Gandhakuti itself. The Teacher preached the Dhamma to him. The Thera, having heard the Dhamma, having paid homage to the Ten-Powered One, went to Andhavana for seclusion and sat down for the day's rest at the foot of a certain tree. Sāriputtatthera also, hearing of his coming, following him closely, having considered the opportunity, approached that tree and, having exchanged greetings with the Thera, asked about the order of the seven purifications. The Thera explained whatever he asked. They rejoiced in each other's well-spoken words. Then the Teacher, seated in the midst of the Sangha of bhikkhus at another time, placed the Thera in the foremost position among the preachers of the Dhamma.

Mahākaccānattheravatthu

197. In the tenth, saṃkhittena bhāsitassa means of the Dhamma spoken in brief. Vitthārena atthaṃ vibhajantānaṃ means of those who explain the meaning by elaborating that teaching. It is said that others are able to fill out the Tathāgata's words in brief either in terms of meaning or in terms of expression, but this Thera is able in both ways. Therefore, he is called the foremost. And his past aspiration was also of this nature.

However, this is his progressive story in relation to the question: It is said that in the time of Padumuttarasammāsambuddha, having been born in a wealthy great-noble family, having grown up, one day, in the manner described earlier, having gone to the monastery, standing at the edge of the assembly, listening to the Dhamma, seeing the Teacher placing a certain bhikkhu in the foremost position among those who explain the meaning by elaborating what has been spoken in brief, he thought, "This bhikkhu is great, whom the Teacher praises in this way; I too should become like this in the Sāsana of a future Buddha." Having invited the Teacher and having given a great offering for seven days in the manner described earlier, he said, "Venerable sir, by the merit of this honor, I do not desire any other attainment, but in the Sāsana of a future Buddha, may I also obtain that position like the bhikkhu placed by you in that station after seven days from now." Having made his aspiration, he fell at the Buddha's feet. The Teacher, foreseeing the future, seeing that "the aspiration of this son of good family will be fulfilled," declared, "O son of good family, in the future, at the end of a hundred thousand kappas, a Buddha named Gotama will arise; you will be the foremost among those who explain the meaning by elaborating what has been spoken in brief in his Sāsana." Having declared this, he gave the anumodana and departed.

That son of good family also, having done kusala (skillful) deeds for as long as he lived, having wandered among devas and humans for a hundred thousand kappas, in the time of Kassapabuddha, having taken rebirth in a family in Bārāṇasī, when the Teacher had passed away, having gone to the place where the golden shrine was being made, having offered worship with a golden brick worth a hundred thousand, he made the aspiration, "Wherever I am born, may my body be golden in color." Then, having done kusala deeds for as long as he lived, having wandered among devas and humans for one Buddha-interval, in the time of our Ten-Powered One's arising, he was born in the city of Ujjenī, in the house of the purohita (chief advisor). On his naming day, they gave him the name Kañcanamāṇava, saying, "My son has come with a body of golden color, having taken his own name." He, growing up, having learned the three Vedas, upon the death of his father, obtained the position of purohita. He was born named Kaccāna according to his gotta (clan).

Caṇḍapajjotarājā, having assembled his ministers, said, "A Buddha has arisen in the world; bring one who is capable of bringing him." Deva, there is no one else capable of bringing the Ten-Powered One; the teacher Kaccānabrāhmaṇa alone is capable; send him. The king, having summoned him, said, "Dear one, go to the presence of the Ten-Powered One." "If I can obtain ordination, I will go, great king." "By whatever means, bring the Tathāgata, dear one." He, thinking, "There is no need for a large company for one going to the presence of the Buddhas," went with eight in total including himself. Then the Teacher preached the Dhamma to him. At the end of the discourse, together with the seven people, he attained arahatship with paṭisambhidā. The Teacher extended his hand, "Etha bhikkhavo (Come, bhikkhus)." At that very moment, all had their hair and beards vanish, were wearing robes and carrying bowls created by iddhi, and were like elders of sixty years of age.

The Thera, having completed his task, without sitting down in silence, like Kāḷudāyitthera, spoke the praise of the journey for the Teacher's going to Ujjenī. The Teacher, hearing his words, knew, "Kaccāna is awaiting my coming to his birthplace." Buddhas do not go to a place unfit to go, relying on a single reason. Therefore, he said to the Thera, "You yourself go, bhikkhu; even with your going, the king will be pleased." The Thera, thinking, "There are no two words for the Buddhas," having paid homage to the Tathāgata, going to Ujjenī with the seven bhikkhus who had come with him, along the way, there was a village called Telapanāḷi; there, he went for alms. In that village, there were two daughters of wealthy families. Among them, one was born in a dilapidated family, poor, living relying on a nurse after the death of her parents. Her own condition was prosperous, her hairs were very long compared to others. In that same village, another was the daughter of a wealthy noble family, without hair. Before that, she had sent to her, saying, "I will give a hundred or a thousand," but was unable to get her to bring her hair.

On that day, that wealthy merchant's daughter, seeing the Elder Mahākaccāna coming with an empty bowl, surrounded by seven monks, thought, "This golden-hued monk, a true brahmin, is coming with a bowl that looks freshly washed, and I have no other wealth. Another merchant's daughter sent these hairs for the purpose. Now, with the resources obtained from this, I can give a gift worthy of the Elder." She sent her maidservant, invited the Elder, and had him seated inside the house. When the Elders were seated, she entered the room and had the maidservant cut her hair, saying, "Mother, give these hairs to such-and-such a merchant's daughter, and bring whatever she gives, so we can give alms to the venerable ones." The maidservant, wiping away tears with the back of her hand and concealing her heart with one hand, took those hairs to that merchant's daughter.

Even a valuable item offered personally does not inspire respect. Therefore, that merchant's daughter thought, "I couldn't obtain these hairs before, even with a lot of wealth, but now, since they've been cut, I certainly won't get them for their original price." She said to the maidservant, "I couldn't get your mistress to bring me these hairs before, even with much wealth. But now, since they are lifeless hairs discarded somewhere, they are worth eight kahāpaṇas." She gave only eight kahāpaṇas. The maidservant brought the kahāpaṇas and gave them to the merchant's daughter, who made each portion of alms worth one kahāpaṇa and had them given to the Elders. The Elder, reflecting, saw the merchant daughter’s supportive qualities (upanissaya) and asked, "Where is the merchant's daughter?" "She is inside, venerable sir." "Call her forth." She came with respect for the Elders, using the singular form of address, and after paying homage to the Elders, she generated strong faith. Alms established in a fertile field give results in this very life. As she worshiped the elders, her hairs returned to their natural state. The Elders, taking that alms food, rose into the sky in the sight of the merchant's daughter and landed in the Golden Wood Garden.

The gardener, seeing the Elder, went to the king and said, "Your Majesty, my lord the brahmin, Kaccāna, has gone forth and come to the garden." King Caṇḍapajjota went to the garden, paid homage to the Elder with the five-point prostration after the meal, and sat down to one side. "Where is the Blessed One, venerable sir?" he asked. "The Teacher sent me, Your Majesty, not coming himself." "Where did you get alms today, venerable sir?" The Elder told the king, according to his understanding of the questions, all the difficult deeds done by the merchant's daughter. The king prepared a dwelling for the Elder, invited him, went to his palace, and had the merchant's daughter brought and placed in the position of chief queen. This woman gained fame in this very life.

From then on, the king showed great honor to the Elder. Pleased by the Elder's Dhamma talk, many people went forth in the Elder's presence. From then on, the entire city was radiant with saffron robes, like a windbreak from the heat of asceticism. That queen conceived and, after ten months, gave birth to a son. On the day of his naming, they gave him the name Gopālaka-kumāra, after his maternal grandfather. From her son's name, the queen became known as Gopālamātā. That queen, greatly pleased with the Elders, persuaded the king and had a monastery built for the Elder in the Golden Wood Garden. The Elder, having pleased the city of Ujjeni, went again to the Teacher. Then the Teacher, dwelling at Jetavana at a later time, placed the Elder in the foremost position among those who, after he had spoken briefly, expounded the meaning in detail, by establishing these three suttantas: the Madhupiṇḍika Sutta (MN 1.199 ff), the Kaccāna-peyyāla (MN 3.279 ff), and the Pārāyana Sutta.

Commentary on the First Chapter.

14. The Etadagga Chapter

(14) 2. The Second Etadagga Chapter

The Story of Elder Cūḷapanthaka

198-200. In the second, first, manomaya means created by the mind. For in the passage, "With a mind-made body, he approached through psychic power" (Thag. 901), the body made by the mind is called manomayakāya. And in the passage, "He attained another mind-made body" (Cūḷava. 333), the body produced by the mind is called manomayakāya. This is what is meant here. There, other monks, when creating a mind-made body, create three or four, not many. And they create them similar, performing the same kind of action. But Elder Cūḷapanthaka created a thousand ascetics with a single act of attention. And he did not make two people alike, nor did they perform the same kind of action. Therefore, he became foremost among those who create mind-made bodies.

Cūḷapanthaka was also foremost among those skilled in mental transformation (cetovivaṭṭakusalānaṃ), but the Elder Mahāpanthaka was said to be foremost among those skilled in perceptual transformation (saññāvivaṭṭakusalānaṃ). Here, Cūḷapanthaka is called "skilled in mental transformation" because he attained the four rūpāvacara jhānas, and Mahāpanthaka is called "skilled in perceptual transformation" because he attained the four arūpāvacara jhānas. Cūḷapanthaka is called skilled in mental transformation because of his skill in concentration (samādhi), and Mahāpanthaka is called skilled in perceptual transformation because of his skill in insight (vipassanā). One is skilled in the characteristic of concentration, and the other in the characteristic of insight. Similarly, one is deep in concentration, and the other in insight. One is skilled in the condensation of factors (aṅga), and the other in the condensation of objects (ārammaṇa). Likewise, one is skilled in the definition of factors, and the other in the definition of objects. Thus, the connection should be made here.

Moreover, Elder Cūḷapanthaka, having attained the rūpāvacara jhānas, arose from the jhāna factors and attained arahantship, hence he is skilled in mental transformation. Mahāpanthaka, having attained the arūpāvacara jhānas, arose from the jhāna factors and attained arahantship, hence he is skilled in perceptual transformation. Both were born on the path (pantha), hence they are called Panthaka. Of these, the firstborn was named Mahāpanthaka, and the later-born was named Cūḷapanthaka.

Now, this is the preliminary story concerning the deeds of both of them: It is said that in the past, in the time of the Buddha Padumuttara, two faithful and devoted householder brothers living in the city of Haṃsavatī regularly went to the Teacher and listened to the Dhamma. One day, the younger brother saw the Teacher placing a monk endowed with two qualities—"This monk is foremost among those who create mind-made bodies in my dispensation and is skilled in mental transformation"—in the foremost position. He thought, "This monk is truly great, fulfilling two qualities while living. May I also, in the future, in the dispensation of a Buddha, live fulfilling two qualities." In the same way as before, he invited the Teacher, gave a great offering for seven days, and said, "Venerable sir, may I, by the fruit of this meritorious deed, become like that monk whom you placed in the foremost position seven days ago with the quality of mind-made bodies and the quality of skill in mental transformation, saying, 'This one is foremost in my dispensation.'"

The Teacher, looking to the future, saw that his wish would be fulfilled without any obstacle and declared, "In the future, at the end of a hundred thousand kappas, a Buddha named Gotama will arise, and he will place you in these two positions," and departed after giving his approval. One day, his brother also saw the Teacher placing a monk skilled in perceptual transformation in the foremost position, and having done the same meritorious deed, he made a wish, and the Teacher also declared it.

Both of these people performed meritorious deeds while the Teacher was living and, when the Teacher had passed away, made golden offerings to the relics shrine and were reborn in the heavenly realm after passing away from there. Thus, a hundred thousand kappas passed while they wandered among gods and humans. The good deeds done by Mahāpanthaka in between are not mentioned, but Cūḷapanthaka, having gone forth in the dispensation of Kassapa Buddha, spent twenty thousand years practicing the white kasiṇa meditation and was reborn in the heavenly realm. Then, our Teacher, having attained enlightenment and set in motion the excellent Wheel of Dhamma, resided near Rājagaha, in the Veḷuvana Monastery.

At this point, it is fitting to tell the story of the rebirth of these two. It is said that in Rājagaha, the daughter of a wealthy merchant, having had intimacy with her own slave, thought, "Others might learn of this act of mine," and said, "We cannot live in this place. If my parents find out about this fault, they will cut me to pieces. Let us go and live in a foreign land." Taking her possessions, she left through the main gate, thinking, "We will go and live wherever others do not know us."

While they were living in one place, a fetus was conceived in her womb as a result of their cohabitation. When the pregnancy came to term, she discussed it with her husband, "For both of us, childbirth in a place without relatives and friends would be painful. Let us go to our family home." He delayed, saying, "Let us go today, let us go tomorrow." She thought, "This fool does not dare to go because of the greatness of his fault. But my parents are always well-wishing. Whether he goes or not, I must go." When she left the house, she told the residents of the neighboring houses that she had returned her belongings to her family home and set out on the road.

Then that man came home, and not seeing her, asked the neighbors and, hearing that she had gone to her family home, quickly followed her and caught up with her on the way. There, her labor pains began. He asked, "What is this, my dear?" "Husband, a son is born." "What shall we do now?" "Why we are going to our family home has been accomplished on the way, what shall we do by going there? Let us return." Both agreed and returned. They named that boy Panthaka because he was born on the path. Soon after, another fetus was conceived in her womb. Everything should be elaborated in the same way as before. Because that boy was also born on the path, they named the firstborn Mahāpanthaka and the later-born Cūḷapanthaka.

Taking both boys, they went to their own dwelling place. While they were living there, this boy Mahāpanthaka, hearing other children saying, "Grandfather, grandmother," asked his mother, "Mother, other children say 'grandfather, grandmother.' Don't we have relatives?" "Yes, dear, you don't have relatives here, but in the city of Rājagaha, there is a wealthy merchant named Dhanaseṭṭhi who is your grandfather. You have many relatives there." "Why don't you go there, mother?" She did not tell her son the reason for her not going, but when her sons repeatedly said so, she said to her husband, "These boys trouble me too much. Are my parents going to eat my flesh if they see me? Come, let us show the boys their grandfather's family." "I cannot appear in person, but I will take you there." "Good, husband, in any way, the boys should see their grandfather's family." Both of them, taking the boys, gradually reached Rājagaha and made their residence in a hall at the city gate. The boys' mother had it announced to her parents that she had come, bringing the two boys.

Having heard that teaching, they said, "For those wandering in saṃsāra, there is no such thing as 'no son, no daughter.' They are great offenders to us. It is not permissible for them to stand in our sight. But taking this much wealth, let both of them go and live in a comfortable place, but send the children here." The wealthy merchant's daughter, having taken the wealth sent by her parents, gave the children into the hands of the messengers who had come. The children grew up in their maternal grandparents' family. Among them, Cūḷapanthaka was very young, but Mahāpanthaka went with his grandfather to hear the Dhamma talk of the Ten-Powered One. While constantly listening to the Dhamma in the presence of the Teacher, his mind inclined towards ordination. He said to his grandfather, "If you would permit me, I would like to ordain." "What are you saying, dear? Your ordination is better for me than the ordination of the entire world. If you are able, ordain, dear," he replied, consenting, and went to the Teacher. The Teacher asked, "Well, great merchant, have you obtained the boy?" "Yes, Venerable Sir, this boy is my grandson; he says he wants to ordain in your presence," he said.

The Teacher ordered a certain monk who went on alms rounds, "Ordain this boy." The Elder taught him the meditation on the five aspects of the body (tacapañcakakammaṭṭhāna) and ordained him. Having learned much of the Buddha's teaching, he received full ordination when he reached full age. Having been fully ordained, applying his mind systematically and purposefully, he attained the four immaterial absorptions (arūpāvacarajjhānānaṃ), and rising from the jhāna factors, he attained arahantship. Thus, he became the foremost of those skilled in mental transformation (saññāvivaṭṭakusalānaṃ). Spending his time in the bliss of jhāna and the bliss of fruition, he thought, "Is it possible to give this bliss to Cūḷapanthaka?" Then, going to the great merchant grandfather, he said, "Great merchant, if you agree, I will ordain Cūḷapanthaka." "Ordain him, Venerable Sir." The Elder ordained the young Cūḷapanthaka and established him in the ten precepts. Cūḷapanthaka, the novice, near his brother:

"Just as a lotus, a red water lily, is sweet-smelling,
Fresh in the morning, its fragrance not yet faded,
Behold Aṅgīrasa shining forth,
Blazing like the sun in the sky." (saṃ. ni. 1.123; a. ni. 5.195) –

He took up this verse. As he took up each word, the previous word was lost. Four months passed while he was trying to learn this verse. Then Mahāpanthaka said to him, "Cūḷapanthaka, you are incapable in this dispensation. You cannot even learn one verse in four months. How then will you bring the duties of a renunciate to completion? Get out of here!" Dismissed by the Elder, he stood weeping at the edge of the monastery.

At that time, the Teacher, having depended on Rājagaha, was dwelling in Jīvaka's mango grove. At that time, Jīvaka sent a man, saying, "Invite the Teacher together with five hundred monks." Now at that time, Mahāpanthaka was the allocator of food. When he was told, "Accept alms for five hundred monks, Venerable Sir," he said, "Except for Cūḷapanthaka, I accept for the rest." Having heard that, Cūḷapanthaka became even more dejected. Seeing Cūḷapanthaka's sorrow, the Teacher thought, "Cūḷapanthaka will understand when I go," and going, showing himself not far away, he said, "Why are you weeping, Panthaka?" "My brother is dismissing me, Venerable Sir." "Panthaka, your brother does not have the knowledge of the inclinations and underlying tendencies of other individuals. You are the kind of person to be trained by the Buddha," he declared by means of his power, and giving him a clean piece of cloth, he said, "Taking this, contemplate it, saying, 'rajoharaṇaṃ rajoharaṇa (removing stain), Panthaka.'"

He sat down, rubbing the cloth given by the Teacher with his hand, saying, "rajoharaṇaṃ rajoharaṇa." As he rubbed it, the hairs became like soiled elements. Rubbing it again, it became like a rag for wiping a pot. Having come to maturity of knowledge, establishing the arising and passing away there, he thought, "This cloth is naturally white and pure, but having depended on this body that is taken up, it has become soiled. The mind is also just like this." Having cultivated concentration, having made the four form absorptions (rūpāvacarajjhānāni) his foundation, he attained arahantship together with the discriminations (paṭisambhidā). Having obtained the power of mental creation, being one, he was able to become many; being many, he was able to become one. By the path of arahantship alone, the three baskets of the teachings (tepiṭaka) and the six supernormal knowledges (cha abhiññā) came to him.

The next day, the Teacher, together with four hundred and ninety-nine monks, went and sat down in Jīvaka's residence. However, Cūḷapanthaka did not go, because his alms had not been accepted. Jīvaka began to give rice-gruel, but the Teacher covered his bowl with his hand. "Why, Venerable Sir, do you not accept?" "There is a monk in the monastery, Jīvaka." He sent a man, saying, "Go, my good man, take the venerable one sitting in the monastery and come here." Even before that man arrived, Cūḷapanthaka Thera created a thousand monks, none of whom were alike, and the behavior of each one, such as adjusting their robes, was different from the others. Seeing the abundance of monks in the monastery, the man went and told Jīvaka, "Venerable Sir, there are very many monks in this monastery. I do not know which venerable one to call." Jīvaka asked the Teacher, "What is the name of the monk sitting in the monastery, Venerable Sir?" "His name is Cūḷapanthaka, Jīvaka." "Go, good man, ask, 'Which one is named Cūḷapanthaka?' and bring him here." Going to the monastery, he asked, "Which one, Venerable Sir, is named Cūḷapanthaka?" "I am Cūḷapanthaka, I am Cūḷapanthaka," all the thousand monks said. He came back again and told Jīvaka, "About a thousand monks, all of them are saying, 'I am Cūḷapanthaka, I am Cūḷapanthaka.' I do not know which one should be called." Jīvaka, realizing the truth, understood the skillful means and said, "First, say to the monk who speaks, 'The Teacher is calling you,' and then grab the corner of his robe, dear." Going to the monastery, he did so, and immediately the thousand monks disappeared. He took the Thera and came. At that moment, the Teacher accepted the rice-gruel.

When the Ten-Powered One had finished his meal and gone to the monastery, a discussion arose in the Dhamma assembly: "How great are the Buddhas! They made a monk who could not learn one verse in four months so powerful!" Knowing the thoughts of those monks, the Teacher went and sat down on the prepared seat, and asked, "What are you discussing, monks?" "No, Venerable Sir, we are not saying anything else. We are only talking about your virtues, saying that Cūḷapanthaka has obtained great gain from your presence." "It is not wonderful, monks, that having received my instruction now, he has gained supramundane inheritance. In the past, while his knowledge was still immature, he gained mundane gain having received my instruction." The monks asked, "When, Venerable Sir?" The Teacher brought forth the past and showed it to those monks.

"Monks, in the past, in the city of Bārāṇasī, a king named Brahmadatta ruled. At that time, there was a wise and clever man named Cūḷakaseṭṭhi, who knew all omens. One day, while going to attend upon the king, seeing a dead mouse in the space between the houses, having determined the auspicious constellation at that moment, he said this: 'It is possible for a wise clansman to take this mouse and make a living, and to employ it in his business.' Another poor clansman, having heard that wealthy man's words, thinking, 'He would not say this without knowing,' took the mouse and gave it to a shop for a cat and received a kākaṇika. With that kākaṇika, he bought palm-sugar and, taking water in a pot, he saw the gardeners coming from the forest and gave them a small piece of palm-sugar and gave them water with a ladle. They gave him a handful of flowers each. With that bunch of flowers, the next day, taking palm-sugar and a pot of water, he went to the flower garden again. That day, the gardeners gave him a half-price bunch of flowers and left. Before long, in this way, he obtained eight kahāpaṇas.

Then, on a rainy day, going to an abandoned garden, making a pile of fallen wood, he sat down. He obtained sixteen kahāpaṇas from the royal potter. When twenty-four kahāpaṇas had been made, thinking, 'There is this opportunity for me,' placing a water pot not far from the city gate, he attended to five hundred grass-cutters with water. They said, 'Good man, you are very helpful to us. What shall we do for you?' He said, 'You will do it for me when a need arises,' and wandering here and there, he made friendship and acquaintance with those who worked on land and those who worked on the sea. The one who worked on land told him, 'Tomorrow a horse-trader will come to this city with five hundred horses.' Having heard his words, he gave the signal to the grass-cutters and had them bring each bundle of grass doubled. Then, at the time when the horses entered the city, he sat down, having piled up a thousand bundles of grass inside the gate. The horse-trader, not finding grazing for the horses in the entire city, gave him a thousand (kahāpaṇas) and took that grass.

Then, after a few days, his friend who worked on the sea announced, 'A great ship has arrived at the port.' Thinking, 'There is this opportunity,' taking a temporary cart complete with all amenities for eight kahāpaṇas, going to the ship harbor, giving a finger-ring to a sailor as security, having a cloth stretched around in a place not far away, he ordered the men sitting there, 'When foreign merchants arrive, announce it with the third strike.' Hearing that 'The ship has arrived,' about a hundred merchants from Bārāṇasī came, thinking, 'We will take the goods.' 'You will not get the goods. Security has been given to a great merchant in such and such a place.' Having heard that, they came to his presence. The men at the base of his feet, according to the previous signal, announced their arrival with the third strike. Those hundred merchants also, giving him one thousand each, became partners in the ship, and again, giving one thousand each, they released their partnership and made the goods their own. Having taken two hundred thousand, that man came to Bārāṇasī, thinking, 'It is fitting to be grateful,' taking one hundred thousand, he went to the presence of Cūḷaseṭṭhi.

Then that Cūḷaseṭṭhi asked, 'Dear, what did you do to obtain this wealth?' He said, 'Having stood on the means spoken by you, I obtained it within just four months.' Having heard his words, the wealthy man thought, 'It is not fitting to make such a child another's property now,' and giving him his daughter when she came of age, he made him the master of his entire household. That clansman also, at the end of the wealthy man's life, having taken the position of wealthy man in that city, remained as long as he lived and then went according to his deeds. The Teacher, having related the two stories, connecting the sequence, at the time of his enlightenment, spoke this verse:

"Even with a little, the intelligent one,
With skill and discernment;
Raises himself up,
As one kindles a small fire." (jā. 1.1.4);

Thus, the Teacher showed this reason to those assembled in the Dhamma assembly. This is a sequential account starting from the prior aspirations of both great disciples. In the subsequent part, however, the Teacher, surrounded by the assembly of Noble Ones, sitting on the Dhamma seat, placed Cūḷapanthaka Thera in the foremost place among those skilled in mental transformation (cetovivaṭṭakusalānañca) by creating a mind-made body, and Mahāpanthaka in the foremost place among those skilled in perceiving transformation (saññāvivaṭṭakusalānaṃ).

The Story of Subhūti Thera

201. In the third instance, araṇavihārīnaṃ means those who live without defilements. For raṇa means defilements such as greed, etc.; living without them is called araṇavihāra. Those who possess it are araṇavihārino. Among these araṇavihārino, Subhūti Thera is the foremost. Although other khīṇāsavas also live without defilements, the Thera obtained this designation through his teaching of the Dhamma. Other monks, when teaching the Dhamma, make it according to their own understanding, speaking either praise or blame; however, the Thera, when teaching the Dhamma, does not deviate from the rules taught by the Teacher, therefore, he became known as the foremost among those who live without defilements.

202. In the fourth instance, dakkhiṇeyyānaṃ means those worthy of offerings. Although other khīṇāsavas are also the foremost recipients of offerings, the Thera, while going for alms, enters the mettājhāna in each house, and rising from that attainment, he accepts alms, thinking, "Thus, it will be of great benefit to the givers of alms." Therefore, he is said to be the foremost among the dakkhiṇeyyas. His own state is very prosperous, shining exceedingly like an adorned archway or a painted cloth. Therefore, he is called Subhūti.

Regarding his predisposition for this distinction, this is the sequential story: It is said that in the city of Haṃsavatī, during the time before the arising of Padumuttara Buddha, he was born into a wealthy brahmin family and was given the name Nandamāṇava. Having reached adulthood, he mastered the three Vedas, and not finding essence in them, he, along with forty-four thousand young men from his retinue, took ascetic ordination at the foot of a mountain and developed the five abhiññās and eight samāpattis, and also made his disciples attainers of jhāna.

At that time, Padumuttara Buddha arose in the world and, dwelling near the city of Haṃsavatī, one day at dawn, while surveying the world, he saw the potential for arahantship in the Jaṭilas, disciples of Nanda the ascetic, and the potential for Nanda the ascetic to aspire to the position of a disciple with two qualities. So, early in the morning, having attended to his bodily needs, taking his bowl and robe, he went to the hermitage of Nanda the ascetic, in the manner described in the story of Sāriputta Thera. There, the offering of fruits and flowers and the arranging of seats, and the entering into cessation should be understood in the manner already described.

The Teacher, having risen from cessation, commanded a certain disciple endowed with two qualities—living without defilements and being worthy of offerings—saying, "Make an approval of the flower seats for the group of ascetics." Standing in his own sphere, he reflected on the Tipitaka and made an approval. At the end of his discourse, the Teacher himself taught the Dhamma. At the conclusion of the discourse, all forty-four thousand ascetics attained arahantship. Nanda the ascetic, however, was unable to direct his knowledge according to the Teacher’s teaching, taking the monk who gave the approval as his model. The Teacher extended his hand to the remaining monks, saying, "Come, monks." All of them, with vanished hair and beards, possessing mind-made requisites, became like sixty-year-old elders.

Nanda the ascetic, having venerated the Tathāgata, standing before him, said: "Venerable sir, by which monk was the approval of the flower seats made for the group of ascetics, who is he in your dispensation?" He is the one who has attained the foremost position in these two qualities: living without defilements and being worthy of offerings. "Venerable sir, I do not desire any other attainment through this meritorious act done for a week, but in the future, in the dispensation of a Buddha, may I be endowed with these two qualities like this Thera," he made his aspiration. The Teacher, seeing no obstruction, predicted his future and departed. Nanda the ascetic also, from time to time, having heard the Dhamma in the presence of the Ten-Powered One, without diminishing his jhāna, was reborn in the Brahma world. This was his auspicious deed. The intervening deeds, however, are not mentioned.

They gave him the name Subhūti. Later on, our Teacher arose in the world and dwelt near Rājagaha. At that time, Anāthapiṇḍika, the merchant, having taken his establishment goods to Sāvatthi, went to the house of his friend, the merchant of Rājagaha, and learning of the arising of the Teacher, approached the Teacher dwelling in Sītavana, and upon seeing him for the first time, was established in the fruit of stream-entry. Having requested the Teacher to come to Sāvatthi, he established monasteries along the forty-five yojana road, spending a hundred thousand (coins) at each yojana, and in Sāvatthi, having bought the pleasure garden of Prince Jeta, which was radiant like a well-arranged eight-karisa field, for a hundred million (coins), he had a monastery built there for the Blessed One and gave it to him. On the great monastery dedication day, this Subhūti householder, having gone with Anāthapiṇḍika the merchant, hearing the Dhamma, gained faith and went forth. Having been ordained, having mastered the two mātikās, having requested a meditation subject, while practicing the ascetic life in the forest, developing vipassanā, making mettājhāna the basis, he attained arahantship. When teaching the Dhamma, he taught the Dhamma in the manner already described, and while going for alms, having risen from the mettājhāna in the manner already described, he accepted alms. Then the Teacher, considering this twofold reason, placed him in the foremost position among the monks who live without defilements and are worthy of offerings.

The Story of Khadiravaniya Revata Thera

203. In the fifth instance, āraññakānaṃ means those who dwell in the forest. Revato Khadiravaniyo is the younger brother of the Dhamma-commander Thera. While other Theras, dwelling in the forest, consider the suitability of the forest area, the water supply, and the alms-round area, and then dwell in the forest, he did not dwell thus. Without giving importance to these suitable aspects, he resides in the Khadiravana, which is rough, gravelly, stony, and uneven. Therefore, he is said to be the foremost among those who dwell in the forest.

Regarding his predisposition for this distinction, this is the sequential story: It is said that in the past, during the time of Padumuttara Buddha, he was born in the city of Haṃsavatī and lived doing boat work at the bathing place established at the confluence of the Mahāgaṅga River. At that time, the Teacher, traveling on a tour with a retinue of one hundred thousand monks, reached the bathing place established at the confluence. Seeing the Ten-Powered One, he thought, "I rarely have the opportunity to see a Buddha, this is the moment to accumulate auspicious merit," having had a boat bridge constructed, having had a canopy of cloth made above, having hung garlands of scented flowers, having had a beautiful coverlet spread below, he carried the Teacher with his retinue to the other shore.

At that time, the Teacher placed a certain forest-dwelling monk in that foremost position. Seeing that, the boatman thought, "May I also be the foremost among those who dwell in the forest in the dispensation of a Buddha in the future," having invited the Teacher, having given a great offering for a week, having prostrated himself at the Teacher's feet, he made the aspiration, "Venerable sir, like that monk placed in the foremost position by you, may I also be the foremost among those who dwell in the forest in the dispensation of a Buddha in the future." The Teacher, seeing no obstruction, predicted, "In the future, in the dispensation of Gotama Buddha, you will be the foremost among those who dwell in the forest," and departed. The other intervening deeds, however, are not mentioned.

They gave him the name Revata. Then his parents thought, "As the boy grows up, the Sakyan ascetics will take him away and ordain him; we will bind our son Revata with the bonds of household life while he is still young," having brought a girl from a family of equal status, having had Revata pay homage to his grandmother, they said, "Mother, be older than your grandmother." Hearing their words, Revata thought, "This girl is young, in her first youth, it seems that such a form as this will become like the form of my grandmother, I will ask them about their intention," thinking thus, he said, "What are you saying?" "Father, we are saying, ‘May this girl grow old for you like a grandmother.’" He asked, "Will her form be like this?" "Father, what are you saying? Those with great merit are like this."

He thought, "This form will surely become wrinkled skin, gray hair, and broken teeth according to this rule; what shall I do being attached to such a form? I will go the same way as my brothers," pretending to play, he said to the young boys of the same age, "Come, friends, let us run a race," and went out. "Father, do not go out on the auspicious day." While playing with the boys, when it was his turn to run, he went a little way, made it slow, and came back. Again, when the second turn came, he went as if more quickly than that and came back; when the third turn came, knowing that "this is my time," running straight away, he went to the forest, the dwelling place of the paṃsukūlika monks, having greeted the Theras, he asked for ordination. "Good sir, we do not know you, ‘whose son are you?’ and you have come in the very manner of one adorned, who will dare ordain you?" Raising both arms, he cried out loudly, "They are robbing me, they are robbing me." Monks gathered from here and there and said, "Good sir, in this place there is no one taking your clothes or ornaments, yet you say 'they are robbing me,' with what intention do you speak?" "Venerable sirs, I do not speak with reference to clothes and ornaments, but the destruction of three of my attainments is at hand, with that intention I speak. Do not ordain me yet, but you know my brother?" "Who is your brother?" "In lay life he was named Upatissa, but now they say he is named Sāriputta." "Friend, in that case, this son of good family is our younger brother; our elder brother, the Dhamma-commander, had said earlier, ‘All our relatives are of wrong view; whoever comes saying they are our relative, you should ordain him by whatever means.’ This one is the Thera’s own brother, ordain him," they said, and having explained the meditation on the five aggregates of skin, they ordained him. Then, having fully ordained him after a year, they assigned him to the meditation subject.

Having taken the meditation subject, not far from the teachers and preceptors, the Thera entered the Khadiravana in the manner described and practiced the ascetic life. For him, as he strove, "Without attaining arahantship, I will not see the Ten-Powered One or my brother Thera," three months passed, and for the son of a delicate family eating rough food, his mind became strained, the meditation subject did not lead to liberation. After three months, having completed the rains retreat, having finished dwelling there, he continued to practice the ascetic life in that same place. While he was practicing the ascetic life, his mind became one-pointed, he developed vipassanā and attained arahantship.

Then venerable Sāriputta said to the Teacher, "Venerable sir, it seems that my younger brother Revata has gone forth, whether he is delighting (in the monastic life) or not, I will go and see him." Knowing that Revata was undertaking vipassanā, the Blessed One refused him twice, but when asked the third time, knowing that he had attained arahantship, "Sāriputta, I will also go, inform the monks." The Thera assembled the Sangha of monks and announced to all, "Friends, the Teacher wishes to go on tour, those who wish to go, come." At the time of the Ten-Powered One’s going on tour, there are few monks who are weary, for the most part there are many who wish to go, thinking, "We will see the Teacher’s golden-colored body, or we will hear the sweet Dhamma talk." Thus, the Teacher, surrounded by a great Sangha of monks, set out, "We will see Revata."

In one place, the Elder Ānanda, having reached a fork in the road, asked the Blessed One, "Venerable Sir, there are two paths at this place; which path should the Sangha take?" "Which path, Ānanda, is the direct one?" "Venerable Sir, the direct path is thirty yojanas long and a path without humans, but the detour is sixty yojanas, safe, and with plenty of alms." "Ānanda, did Sīvali come with us?" "Yes, Venerable Sir, he came." "Then, let the Sangha take the direct path; we will examine Sīvali's merit." The Teacher, with the Sangha of bhikkhus, ascended the forest path to examine the merit of the Elder Sīvali. From the place of ascending the path, the host of devas, at every yojana, constructed a city and prepared monasteries for the residence of the Sangha of bhikkhus, with the Buddha at its head. The devaputtas, like workmen sent by a king, taking rice gruel and hard food, went asking, "Where is Venerable Sīvali? Where is Venerable Sīvali?" The Elder accepted that honour and respect and went to the Teacher. The Teacher partook of it with the Sangha of bhikkhus.

In this way, the Teacher, experiencing honour and respect, travelling at most one yojana daily, crossed the thirty-yojana wilderness and reached the shared dwelling place of the Elder Khadiravaniya. The Elder, having learned of the Teacher’s arrival, by his power, built monasteries sufficient for the Sangha of bhikkhus, with the Buddha at its head, at his dwelling place, including a Perfumed Chamber for the Ten-Powered One, places for night and day, etc., and went to greet the Tathāgata. The Teacher entered the monastery by the decorated and prepared path. Then, when the Tathāgata had entered the Perfumed Chamber, the bhikkhus entered the allocated lodging places. The devas brought eight kinds of drinks, saying, "It is not the time for food." The Teacher drank the drink with the Sangha. In this way, half a month passed for the Tathāgata, experiencing honour and respect.

Then some bhikkhus, feeling discontent, sat down in one place and started a discussion, "The Teacher, the Ten-Powered One, saying 'He is the younger brother of my foremost disciple,' has come to see such a newly ordained bhikkhu. What will he do near this monastery with the Jetavana Monastery or the Veluvana Monastery? This bhikkhu is the maker of such new works; what sort of samaṇa-practice will he do?" Then the Teacher thought, "If I stay long, this place will become crowded; forest-dwelling bhikkhus desire solitude; Revata will have an uncomfortable dwelling." So, he went to Revata's daytime dwelling. The Elder, leaning on a support plank at the edge of the walking course and sitting on a stone slab, saw the Teacher coming from afar and, having gone to greet him, paid homage.

Then the Teacher asked him, "Revata, how do you feel hearing the sounds of wild animals and fierce elephants and horses in this place?" "Venerable Sir, hearing those sounds, forest delight arises in me." The Teacher, in that place, having spoken of the advantages of dwelling in the forest to the Elder Revata with five hundred verses, on the following day, after going for alms not far away, sent the Elder Revata away and caused the bhikkhus who had spoken ill of the Elder to forget their carrying sticks, sandals, oil flasks, and umbrellas. They, turning back for their requisites, could not recognize that place even while going back by the same path. Before, they had gone by a decorated and prepared path, but that day, going by a rough path, they sat squatting in that place, going on their knees. Pressing down on bushes, reeds, and thorns, they went to their own familiar dwelling place and recognized their umbrellas, sandals, carrying sticks, and oil flasks in that khadira thicket. At that time, knowing, "This bhikkhu has power," taking their requisites, they came saying, "The evident honour of the Ten-Powered One is like this."

Bhikkhus who had gone ahead and Visākhā, the laywoman, while sitting in her house, asked, "Venerable Sirs, is the dwelling place of the Elder Revata agreeable?" "Laywoman, that lodging place is agreeable, like Nandanavana and Cittalatavana." Then bhikkhus who had come last of all asked her, "Is the dwelling place of the Elder Revata agreeable, lady?" "Do not ask, laywoman; this place is not fit to speak of; this is a desolate, stony, uneven khadira forest; that bhikkhu dwells there." Visākhā, having heard the words of the former and the latter bhikkhus, wondering, "Whose words are true?" after the meal, taking incense and garlands, went to attend upon the Ten-Powered One, and having paid homage, sat down to one side and asked the Teacher, "Venerable Sir, some, Venerable Sirs, praise the dwelling place of the Elder Revata, some criticize it; what is this, Venerable Sir?" "Visākhā, whether it is delightful or not, the place where the minds of the noble ones delight, that place is called delightful," having said this, he spoke this verse:

"Whether in a village or in a forest,
Whether in a valley or on a plain,
Wherever arahants dwell,
That land is delightful." (Dhp. 98; SN 1.261)

Then the Teacher, in the latter part of the day, sitting in the midst of the assembly of noble ones at the Jetavana Monastery, established the Elder in the foremost place among forest-dwelling bhikkhus.

The Story of the Elder Kaṅkhārevata

204. Jhāyīnaṃ means those who have attained jhāna, those who delight in jhāna. It seems that the Elder attains more jhānasamāpatti than the Ten-Powered One, keeping less aside. Therefore, he became known as the foremost of those who meditate. Kaṅkhārevata is said because of the nature of doubt. Kaṅkhā means kukkucca, which means scruple. But are there no other scrupulous ones? There are, but this Elder even created scruples about what was allowable. Therefore, his scrupulousness became very evident, and he went by the name of Kaṅkhārevata.

In his question, the sequential story is this: it seems that in the time of the Buddha Padumuttara, in the same way as before, having gone to the monastery with a great crowd and stood at the edge of the assembly, while listening to the Dhamma, he saw the Teacher establishing a certain bhikkhu in the foremost place among those who delight in jhāna, thinking, "May I also be like this in the future," at the end of the discourse, having invited the Teacher and having made great offerings for seven days in the same way as before, he said to the Blessed One, "Venerable Sir, with this meritorious act, I do not desire any other attainment, but just as that bhikkhu was established by you in the foremost place among those who meditate seven days ago, so may I also be the foremost of those who meditate in the dispensation of a certain Buddha in the future," he made a wish. The Teacher, looking into the future and seeing the possibility of fulfillment, said, "In the future, at the end of a hundred thousand kappas, a Buddha named Gotama will arise; in his dispensation, you will be the foremost of those who meditate," and departed.

Having done meritorious deeds for as long as he lived, wandering among devas and humans for a hundred thousand kappas, in the time of our Blessed One, he was born in a wealthy family in the city of Sāvatthi, and having gone to the monastery with a great crowd going to listen to the Dhamma after the meal and stood at the edge of the assembly, having gained faith after listening to the Dhamma of the Ten-Powered One, he went forth, obtained ordination, learned a meditation subject, and while developing jhāna, having attained jhāna, making jhāna the basis, he attained the fruit of arahantship. He, keeping aside the samāpattis that the Ten-Powered One could attain, attaining more, was constantly practicing jhāna day and night. Then, in the latter part of his life, the Teacher, having taken this quality, established him in the foremost place among those who meditate. Because of the production of scruples about things that are allowable, such as, "Friend, molasses is not allowable, mung beans are not allowable," he went by the name of Kaṅkhārevata, due to the nature of doubt, called kukkucca.

The Story of the Elder Soṇakoḷivisa

205. Āraddhavīriyānaṃ means those who have aroused energy, those who have complete energy. Soṇo Koḷivisa: Soṇa is his name, Koḷivisa is his gotta. Or the meaning is Kotivessa, the son of a Vessa family who had attained a crore through power. Since the energy of other bhikkhus must be increased, but the Elder's had to be decreased, therefore, he became known as the foremost of those who have aroused energy.

In his question, the sequential story is this: it seems that in the past, in the time of the Buddha Padumuttara, he was born in a wealthy family; they named him Sirivaḍḍhakumāra. Having reached adulthood, in the same way as before, having gone to the monastery and stood at the edge of the assembly, while listening to the Dhamma, he saw the Teacher establishing a certain bhikkhu in the foremost place among those who have aroused energy, thinking, "May I also be like this in the future," at the end of the discourse, having invited the Ten-Powered One and having given a great offering for seven days, he made a wish in the manner described. The Teacher, seeing the possibility of fulfillment of his wish, having declared it in the manner described, went to the monastery.

That Sirivaḍḍha-setthi also, having done kusala deeds for as long as he lived, wandering among devas and humans, having passed a hundred thousand kappas, in this kappa, after the passing away of Kassapa, the Ten-Powered One, before the arising of our Blessed One, took rebirth in a family in Bārāṇasī. He plays in the Ganges with his friends. At that time, a certain Paccekabuddha with worn-out robes, thinking, "Having relied on Bārāṇasī, I will build a leaf hut on the banks of the Ganges and observe the rains," dragged together branches and vines that had risen with the water. This youth, having gone with his friends, having paid homage, stood and asked, "Venerable Sir, what are you doing?" "Youth, it is fitting to obtain a dwelling place for those who have gone forth near the Ganges during the rainy season." "Venerable Sir, let the Venerable One spend just one day however he can; tomorrow I will make a dwelling place for the Venerable One," he said. The Paccekabuddha, thinking, "I will favour that youth," accepted. Knowing his acceptance, he went, and on the following day, having prepared honour and respect, stood looking out for the Paccekabuddha’s arrival. The Paccekabuddha also, reflecting, "Where will I get alms today?" knowing, went to the door of that very house.

The youth, seeing the Paccekabuddha, delighted, took the bowl, gave alms, and having taken the promise, "Come to my house door during this rainy season, Venerable Sir," when the Paccekabuddha had finished his meal and departed, having gone with his friends, in one day, had a leaf hut made for the Paccekabuddha, as well as a walking course and places for night and day, and gave them. At the time of entering that very leaf hut, fearing that mud might stick to his feet on the green-smeared ground, having spread out a red blanket worth a hundred thousand as a ground covering, seeing the body's radiance of the Paccekabuddha similar to the colour of the blanket, he was exceedingly pleased and said, "Just as the radiance of this blanket has shone exceedingly from the time it was spread out by you, so may the colour of my hands and feet in every birth be the colour of a bandhujīvaka flower, may the touch be like the touch of cotton wool beaten a hundred times." He attended upon the Paccekabuddha for three months and at the time of invitation gave three robes. The Paccekabuddha, with his bowl and robes complete, went to Gandhamādana.

That clansman also, wandering among devas and humans, in the time of our Blessed One, took rebirth in the house of the upa-setthi in Kāḷacampā city. From the time of his conception, many thousands of gifts came to the setthi family. On the day of his birth, the entire city had one honour and respect. Then, on the day of naming him, his parents, saying, "Our son has come bearing his name, his body's complexion is like that of molten red gold," named him Soṇakumāra.

Then, bringing sixty nurses, they raised him with ease, like a young deva. His diet was as follows: they cultivated an area suitable for sixty karīsa measures of rice and nourished it with three types of water. As the waterways flowed into the rice paddies, they poured thousands of pots filled with milk-water and fragrant water. To prevent birds like parrots from spoiling the rice grains by pecking at them when the grains were milky, and to ensure the delicate condition of the rice embryos, they erected posts intermittently around the perimeter, placing beams on top, covering them with woven mats, and surrounding the entire area with cloth, maintaining a constant guard. Once the crop was harvested, they prepared the granary with four types of perfumes, fumigating it with the finest scents. Thousands of men descended into the field, cutting the rice ears at the stalks, making handfuls, tying them with ropes, and drying them. Then, they spread perfumes on the lower floor of the granary and layered the rice ears on top. Filling the granary by layering in this way, they closed the door, opening it when three years had passed. When opened, the entire city was filled with fragrance. When the rice was threshed, the winnowers gathered the chaff, while the rice powder was obtained by the cooks. They selected the rice grains from the mortar, placing them in a golden and diamond-studded bowl, rinsing them a hundred times, and then dipping them once in the juice of pakkuthita rice. The uppermost part resembled sumanā flowers. This food was placed in a golden bowl, set upon a silver platter filled with pakkuthita rice porridge with minimal water and honey, and taken to be placed before the wealthy man's son.

He would eat only enough to sustain himself, then rinse his mouth with fragrant water and wash his hands and feet. After he washed his hands and feet, they offered him various kinds of mouth fresheners. A fine embroidered cloth was spread in the place where he would step. The soles of his feet were the color of bandhujīvaka flowers, with a texture like cotton that had been handled a hundred times. Hairs the color of ruby earrings grew on the soles of his feet. He would only get angry and say, "Be aware, I will step on the ground." When he came of age, they built three palaces suitable for the three seasons and provided entertainment. He lived enjoying great wealth, as if he were a deva.

Then, when our Teacher attained omniscience and set in motion the excellent Wheel of Dhamma, while dwelling near Rājagaha, he was summoned by King Māgadha to see the hairs on his feet. Having listened to the Dhamma teaching, Soṇa, along with eighty thousand villagers who accompanied him, developed faith and requested ordination from the Teacher. Then the Blessed One asked him, "Have you been permitted by your parents?" Hearing that he had not been permitted, he refused, saying, "Tathāgatas do not ordain a son without the permission of his parents, Soṇa." He, replying "Sādhu, Bhante" respectfully accepted the word of the Tathāgata, went to his parents, obtained their permission, returned to the Teacher, and was ordained by a certain bhikkhu. This is a summary of the story here; the full details of his ordination are found in the Pali (Mahāva. 243).

After receiving ordination and higher ordination and dwelling in Rājagaha, many relatives and acquaintances brought him offerings and honor, praising his beautiful complexion, and other people came to see him. The Elder thought, "Many people come to me; how will I be able to do my work, either meditation or insight practice? I should ask the Teacher for a meditation subject and go to the Sītavana charnel ground to practice the life of a samana. In the charnel ground, many people will not come, disgusted, and in that case, my task will reach its completion." After asking the Teacher for a meditation subject, he went to Sītavana and began to practice the life of a samana. He thought, "My body is very delicate; it is not possible to attain happiness merely through ease. It is proper to practice the life of a samana even by mortifying the body." Then, resolving only to stand and walk, he made effort. Blisters arose on the soles of his delicate feet and burst, and the walking path became like a pool of blood. When his feet failed, he walked by supporting himself with his knees and hands. Even while making such strong effort, unable to produce even a glimmer of insight, he thought, "If there were another who had aroused energy, he would be like me. But even striving in this way, I am unable to produce the path or the fruit. Truly, I am neither ugghaṭitaññū, nor vipañcitaññū, nor neyya; I must be padaparama. What is the use of my going forth? I will return to the lower life and enjoy pleasures and do meritorious deeds."

At that moment, the Teacher, knowing the Elder's thought, went there in the evening accompanied by the Sangha of bhikkhus. Seeing the walking path covered in blood, he advised the Elder with the simile of the lute (Mahāva. 243), and to harmonize effort and tranquility, he taught him a meditation subject and then went to Gijjhakūṭa. Soṇa Thera, having received instruction in the presence of the Ten-Powered One, soon became established in Arahatship. Then, in the latter part of the day, the Teacher, while teaching the Dhamma surrounded by the Sangha of bhikkhus at Jetavana, placed the Thera in the foremost position among those who have aroused energy.

The Story of Soṇa Kuṭikaṇṇa Thera

206. Kalyāṇavākkaraṇānaṃ in the eighth, means vākkaraṇaṃ, which is the act of speaking, meaning one who speaks sweetly. This Thera spoke a Dhamma talk with a sweet voice to the Tathāgata in the same Gandhakuti as the Ten-Powered One. Then the Teacher gave him approval. Therefore, he became known as the foremost of Kalyāṇavākkaraṇānaṃ. Soṇa was his name, but he wore ear ornaments worth a koṭi. Therefore, he is called Kuṭikaṇṇa, meaning one with ear ornaments worth a koṭi.

This is the introductory story to the verse: In the time of Padumuttara Buddha, in the same way as before, he went to the monastery with a large crowd and, standing at the edge of the assembly, listened to the Teacher's Dhamma. Seeing the Teacher placing a certain bhikkhu in the foremost position among those with beautiful speech, he thought, "May I also, in the future, in the Sāsana of a Buddha, be the foremost of those with beautiful speech." Inviting the Ten-Powered One, he gave a great alms offering for seven days, and said, "Bhante, the bhikkhu whom you placed in the foremost position among those with beautiful speech seven days ago, by the fruit of this meritorious deed, may I also be such in the future, in the Sāsana of a Buddha." The Teacher, seeing no obstacle for him, predicted, "In the future, in the Sāsana of Gotama Buddha, you will be the foremost of those with beautiful speech," and departed.

He also, having done meritorious deeds for his entire life, wandering among devas and humans for a hundred thousand aeons, after passing away from the deva world, just before the arising of our Ten-Powered One, took rebirth in the womb of a female lay disciple named Kāḷī in a kuraraghara.

At that time, our Teacher, having attained omniscience, set the Wheel of Dhamma in motion at Isipatana. At the turning of the Wheel of Dhamma, devas from ten thousand world-systems gathered. Among them, Sātāgira, a yakkha general among the twenty-eight yakkha generals, having listened to the Dhamma talk of the Ten-Powered One, became established in the fruit of stream-entry and thought, "Has this sweet Dhamma talk been heard by my friend Hemavata, or not?" Looking around in the midst of the assembly of devas and not seeing him, he thought, "Truly, my friend does not know of the arising of the Triple Gem. I will go and describe the virtues of the Ten-Powered One and announce the Dhamma he has realized." He set out with his retinue towards him, just above Rājagaha.

Hemavata also, seeing the three thousand yojanas of the Himalayas blooming out of season, thought, "I will play in the Himalayas with my friend Sātāgira," and set out with his retinue towards him, just above Rājagaha. The two powerful leaders arrived with their retinues at the residence of the female lay disciple Kāḷī. They said, "Whose retinue are you? We are Sātāgira's." "Whose retinue are you? We are Hemavata's." Delighted, they went and announced this to their yakkha generals. Those yakkha generals also arrived at the residence of the female lay disciple at that very moment. Sātāgira said to Hemavata, "Where are you going, friend?" "To your place, friend." "Why?" "Having seen the Himalayas blooming, I will play there with you." "But where are you going, friend?" "To your place, friend." "Why?" "How do you know that the Himalayas are blooming?" "I do not know, friend. Siddhattha Kumāra, the son of King Suddhodana, having shaken the ten-thousandfold world-system and realized all-knowing wisdom, set in motion the unexcelled Wheel of Dhamma among the devas of ten thousand world-systems. Do you not know of his having set it in motion?" "I do not know, friend. You only knew that this one place was blooming, but today the entire ten-thousandfold world-system has become like a single garland for the sake of honoring that person, friend. Let the garland bloom; have you seen that Teacher, filling your eyes?" "Yes, friend, I have seen the Teacher, and the Dhamma has been heard, and the Deathless has been drunk. I have come to your place, friend, so that I may also make that Deathless Dhamma known to you." While they were speaking to each other, the female lay disciple Kāḷī, having risen from her bed and sat down, heard that conversation and took it as a sign. Perceiving, "This sound is upwards, not downwards, spoken by non-humans, not spoken by humans," she sat down with attentive ears and a focused mind. Then –

"Today is the fifteenth, the Uposatha (thus spoke Sātāgira Yakkha),
A divine night has arrived;
Let us go see the Teacher named Anoma,
Come, Gotama." (Sn. 153) –

Thus, when Sātāgira spoke –

"Is the mind well directed (thus spoke Hemavata Yakkha),
Towards beings who are steadfast;
Is he master of his intention,
In the liked and the disliked?" (Sn. 154);

Thus Hemavata asked about the Teacher's bodily conduct, livelihood, and mental conduct. Sātāgira explained each question as it was asked. Thus, with the Hemavata Sutta completed with a description of the Teacher's physical and virtuous qualities, Hemavata, in accordance with the Dhamma teaching of his friend, sent forth his knowledge and was established in the fruit of stream-entry.

Then, Kāḷī, the female lay disciple, having never seen the Tathāgata before, generated faith based on hearsay while the Dhamma was being taught to another, like one eating food prepared for another, she was established in the fruit of stream-entry. She was the eldest and first among all women to become a stream-enterer. Along with her attainment of stream-entry, the birth occurred that very night. On the day of naming the child, they named him Soṇa. Having lived in her family home as she pleased, she returned to her own family.

At that time, the Venerable Mahākaccāna was residing near that city, on Upavatta Mountain. A female lay follower attended to the Elder. The Elder regularly went to her dwelling. Soṇadāraka also, constantly frequenting the Elder’s presence, became intimate with him. Later, he went forth into homelessness under the Elder. Desiring to confer the higher ordination on him, the Elder sought a chapter (of monks) for three years and then conferred the higher ordination. Having been ordained, he requested a meditation subject, developed insight, and attained arahantship. Then, near the Elder himself, he learned the Sutta Nipāta. Having spent the rainy season and performed pavāraṇā, wishing to see the Teacher, he took leave of his preceptor. The Elder said, "Soṇa, when you go, the Teacher will have you reside in the single-perfumed chamber and will question you about the Dhamma; you will speak the Dhamma. The Teacher, pleased with your Dhamma talk, will give you a boon. When you receive the boon, take this and this. With my words, pay homage to the feet of the Ten-Powered One." Permitted by his preceptor, he went to the house of his mother, the female lay follower, and informed her. She too said, "Good, dear, when you go to see the Ten-Powered One, having brought this blanket, spread it as a floor covering in the Teacher's perfumed dwelling." So she gave him a blanket. Soṇa Thera, having taken it, arranged his dwelling and gradually went to the Teacher’s residence. Just as the Ten-Powered One was sitting on the Buddha’s seat, he approached, paid homage, and stood to one side. The Teacher, exchanging friendly greetings with him, addressed the Venerable Ānanda, "Ānanda, find lodging for this bhikkhu." The Elder, knowing the Teacher’s intention, spread the blanket as a floor covering, as if raising it in the inner perfumed chamber.

Then the Blessed One, having spent much of the night in the open, entered the monastery, and the Venerable Soṇa also, having spent much of the night in the open, entered the monastery. The Teacher, reclining in the lion's posture in the last watch of the night, arose at dawn, sat down, and knowing, "By now, Soṇa's bodily weariness will have subsided," questioned the Venerable Soṇa, "Let the Dhamma occur to you, bhikkhu, speak." Soṇa Thera, without losing even a single syllable, spoke the Aṭṭhakavagga suttas (Sn 772 ff.) in a sweet voice. At the conclusion of the discourse, the Blessed One, giving approval, declared his pleased state, "The Dhamma is well learned by you, bhikkhu; the teaching was the same when I taught it and today; there is nothing lacking or excessive." Soṇa Thera, discerning, "This is the opportunity," having paid homage to the Ten-Powered One with the words of his preceptor, beginning with the higher ordination by a chapter of five Vinaya holders, requested all the boons, and the Teacher granted them. Again, the Elder, having paid homage with the words of his mother, the female lay follower, gave the blanket, saying, "Venerable Sir, this blanket was sent by the female lay follower for spreading on the floor in your perfumed dwelling." Having risen from his seat, he paid homage to the Teacher, circumambulated him, and departed. This is the summary here; in detail, however, everything, beginning with the Elder's going forth, is as it comes in the sutta.

Thus, the Elder, having obtained eight boons from the Teacher, went to his preceptor and reported all that had occurred. On the following day, he went to the door of his mother, the female lay follower, and stood for alms. The female lay follower, hearing, "My son is standing at the door," quickly came, paid homage, took the bowl from his hand, had him sit inside the dwelling, and gave him food. Then, at the conclusion of the meal, she said to him, "Did you see the Ten-Powered One, dear?" "Yes, female lay follower." "Was homage paid with my words?" "Yes, homage was paid, and that blanket was spread as a floor covering in the Tathāgata's dwelling." "Indeed, dear, was a Dhamma talk given by you to the Teacher, and was approval given by the Teacher?" "How did you know that, female lay follower?" "Dear, the deity residing in my house said on the day the Ten-Powered One gave you approval, 'Deities in the entire ten-thousandfold world system gave approval.' Dear, I hope to hear from you the Dhamma talk spoken by you in the same manner as is prescribed for Buddhas." The Elder agreed to his mother's words. Knowing her consent, having had a pavilion made at the door, he had his Dhamma talk spoken in the same manner as is prescribed for the Ten-Powered One. This is the origin of the story here. The Teacher, in the latter part (of his life), seated in the midst of the noble assembly, placed the Elder in the foremost position among those skilled in eloquent speech.

The Story of Sīvali Thera

207. Having established among the recipients of gifts, namely Sīvali, (the Buddha) shows that Sīvali Thera was the foremost of bhikkhus in receiving gifts. In connection with his question, this is the progressive story: He too, in the time of the Buddha Padumuttara, having gone to the monastery in the manner stated before and standing at the edge of the assembly, while listening to the Dhamma, saw the Teacher placing a certain bhikkhu in the foremost position among the recipients of gifts and made the aspiration, "May I also become like this in the future." Having invited the Ten-Powered One and given a great gift for seven days in the same manner as before, he made the aspiration, "Venerable Sir, I do not desire any other accomplishment through this meritorious act, but in the future, in the dispensation of a certain Buddha, may I also become the foremost of recipients of gifts, like this bhikkhu placed by you in this foremost position." The Teacher, seeing no obstruction, declared, "May this aspiration of yours be fulfilled in the dispensation of the Buddha Gotama in the future," and departed.

That clansman too, having done good deeds throughout his life, wandering among gods and humans, took rebirth in the time of the Buddha Vipassī, in a village not far from Bandhumatī City. At that time, the residents of Bandhumatī City, having discussed it with the king, were giving gifts to the Ten-Powered One. One day, all of them, gathering together, while giving gifts, did not see honey and jaggery-curd, (thinking) "What is lacking in our gift-giving?" They stationed a man on the road entering the city from the countryside, (saying) "We will bring it from somewhere." Then, that clansman, taking a container of jaggery-curd from his village, going to the city, (thinking) "I will bring something," washing his face, looking at a suitable place (thinking) "I will enter with washed hands and feet," saw a honey stick without flies, the size of a ploughshare. (Thinking) "This has arisen for me by merit," he took it and entered the city. The man stationed by the townspeople, seeing him, asked, "Good man, for whom are you bringing this?" "It belongs to no one, sir, but I have brought it to sell." "Then, good man, take this kahāpaṇa and give us this honey and jaggery-curd."

He thought, "This is not of great value, and this one gives much with a single effort; it is fitting to investigate." Then he said to him, "I do not give it for one kahāpaṇa." "If so, take two and give it." "I do not give it even for two." In this way, it reached a thousand, increasing and increasing. He thought, "It is not fitting to exaggerate; let it be for now; I will ask what is to be done." Then he said to him, "This is not of great value, and you give much; for what purpose are you taking this?" "Here, good sir, the townspeople, having disagreed with the king, are giving gifts to the Ten-Powered Vipassī, and they are seeking this pair, not seeing it in the gift-giving. If this pair is not obtained, the townspeople will be defeated. Therefore, I am taking it, giving a thousand." "But is this needed only by the townspeople, or is it not fitting to give to others?" "It is not restricted to giving to anyone." "Is there anyone among the townspeople who can give a thousand in one day for giving gifts?" "There is not, friend." "Do you know the value of this pair as being worth a thousand?" "Yes, I know." "Then go, tell the townspeople: 'A certain man does not give these two for a price, but wishes to give them with his own hand; you should be free from anxiety because of these two.' You be a bodily witness to me for seniority in this gift-giving."

That villager, having taken five pungent spices with a māsaka taken for expenses, having made it into powder, having drained it into curds or rice gruel, having squeezed a honeycomb there, having mixed it with the five pungent spice powder, having placed it in a lotus leaf, having arranged that, taking it, he sat down in a place not far from the Ten-Powered One. Looking for his turn in the midst of the honor being brought by the great crowd, knowing an opportunity, going near the Teacher, (he said) "Venerable Sir, this is my poor gift; accepting it out of compassion for me." The Teacher, out of compassion for him, accepted it with a stone bowl given by the Four Great Kings, ordaining it in such a way that it would not be exhausted even when given to eight-sixty hundred thousand bhikkhus. That clansman too, having finished the meal, having paid homage to the Blessed One, standing to one side, said, "The honor being brought by you today by the residents of Bandhumatī City was seen by me, may I also, by the residual effect of this action, in successive existences, be one who has attained the foremost attainment of gifts." The Teacher, saying "May it be so, clansman," having given the blessing after the meal to him and the townspeople, departed.

That clansman too, having done good deeds throughout his life, wandering among gods and humans, in this era of the Buddha, took rebirth in the womb of Suppavāsā, the king's daughter. From the moment of conception, hundreds of offerings arrive morning and evening, and Suppavāsā attains prosperity. Then, for the purpose of examining her merit, they have her touch a seed basket with her hand, and from each seed, a hundred or a thousand grains come out. From a field of one karīsa, fifty or sixty cartloads arise. Even when filling the storehouse, they have her touch the storehouse door with her hand, by the king's daughter's merit, the place that is taken and taken from fills up again. Even from a full pot of cooked rice, saying "by the king's daughter's merit," when given to anyone, the rice is not exhausted until they lift it up. Seven years passed with the child in the womb itself.

When the womb was fully developed, she experienced great suffering for seven days. She addressed her husband and sent (him) to the Teacher, (saying) "Before dying, while still alive, I will give a gift. Go, report this matter to the Teacher and invite the Teacher. Carefully note what the Teacher says, and come and tell me." He went and reported her message to the Blessed One. The Teacher said, "May Suppavāsā, the daughter of the Koliyas, be happy; may she, happy and free from disease, give birth to a healthy son." The king, hearing that, paid homage to the Blessed One and set out towards the village. Even before he arrived, the womb came out of Suppavāsā's womb like water from a spout, and the people sitting around her, with tearful faces, began to laugh. A joyful crowd went to report the news of the son to the king.

They gave him the name Sīvali-child. Because he had lived in the womb for seven years, from the time of birth, he was capable of all activities. The Dhamma Commander Sāriputta engaged in conversation with him on the seventh day. The Teacher also spoke a verse in the Dhammapada -

‘‘He who has passed beyond this dangerous, difficult path, saṃsāra and delusion,
Has crossed over, gone beyond, is meditative, without craving, free from doubt,
Without clinging, extinguished: him I call a brāhmaṇa.’’ (Dhp. 414)

Then the elder said to him, "Having experienced such a mass of suffering, is it not fitting for you to ordain?" "If I receive permission, venerable sir, I would ordain." Suppavāsā, seeing the child speaking with the elder, approached the elder and asked, "What is my son saying to you, venerable sir?" "He says that after recounting the suffering of dwelling in the womb that he has experienced, he will ordain with your permission." "Good, venerable sir, ordain him." The elder, taking him to the monastery, gave him the five-fold object of mindfulness concerning the body and, when ordaining him, said, "Sīvali, there is no need for you to have any other instruction; simply reflect upon the suffering you have experienced for seven years." "Venerable sir, the ordination itself is your responsibility; I will know what I can do." At the very moment of the first shaving of his head, he was established in the fruition of stream-entry; at the moment of the second shaving, in the fruition of once-returning; at the third, in the fruition of non-returning. Indeed, the cutting off of all his hair and the realization of arahantship occurred simultaneously, without one preceding the other. From the day of his ordination onward, the four requisites arose spontaneously for the Sangha of monks. Thus the story originated here.

Later, the Teacher went to Sāvatthi. The elder, having paid homage to the Teacher, said, "Venerable sir, I wish to examine my merit; give me five hundred monks." "Take them, Sīvali." Taking five hundred monks, he traveled toward the Himalayas, going through a forest path. First, the deity dwelling in the banyan tree he saw gave alms for seven days. Thus he –

"First saw the banyan tree, second, Mount Paṇḍava;
Third, the Aciravatī, fourth, the excellent ocean.

"Fifth, he approached the Himalayas, sixth, Chaddanta;
Seventh, Gandhamādana, eighth, then Revata."

In all places, they gave alms for seven days each. On Mount Gandhamādana, a Devarāja named Nāgadatta gave alms of milk rice on one of the seven days and ghee rice on another day. The Sangha of monks said, "Friend, neither cows being milked nor the churning of curds are seen for this Devarāja; from where does this arise for you, Devarāja?" "Venerable sirs, this is the fruit of giving milk-gruel rice during the time of Kassapa Dasabala," said the Devarāja. Later, the Teacher, having made the welcoming of Revata of Khadiravaniya and the account of the origin, placed the elder in the foremost position among those who had attained the highest gain and renown in his Dispensation.

The Story of Vakkali Thera

208.In the tenth [verse, saddhādhimuttānaṃ means] among those who are resolved through faith, Vakkali Thera is the foremost among monks who have strong faith. For others, faith must be increased, but for the Thera, it needed to be diminished. Therefore, he is said to be the foremost of those resolved through faith. Vakkali is his name.

Regarding his initial karma, this is the sequential story: In the past, during the time of Padumuttara Buddha, in the same manner as previously stated, he went to the monastery, stood at the edge of the assembly, and, while listening to the Dhamma, saw the Teacher placing a certain monk in the foremost position among those resolved through faith. Thinking, "May I also be like this in the future," in the manner previously stated, he invited the Teacher, gave a great offering for a week, venerated the Ten-Powered One, and made the wish, "Venerable sir, by this meritorious deed, may I, in the Dispensation of a future Buddha, be the foremost of those resolved through faith, like this monk placed by you in this foremost position." The Teacher, seeing no obstacle for him, prophesied and departed.

He, too, having done good deeds throughout his life, wandering among gods and humans, in the time of our Teacher, was reborn in a brahmin family in Sāvatthi, and they gave him the name Vakkali. Having grown up and mastered the three Vedas, he saw the Ten-Powered One, surrounded by the Sangha of monks, wandering in Sāvatthi. Gazing at the Teacher's physical beauty, he was not satisfied by seeing the physical beauty and wandered only with the Ten-Powered One. Going to the monastery, he stood only looking at the perfection of his body. Sitting in the Dhamma hall, he stood in front of the Ten-Powered One and listened to the Dhamma. Having gained faith, thinking, "Living in the household, I will not constantly obtain the sight of the Ten-Powered One," he requested ordination and ordained in the presence of the Teacher.

From then on, except for the time for eating, in the remaining time, wherever he stood where it was possible to see the Ten-Powered One, he lived only gazing at the Ten-Powered One, abandoning wise attention. The Teacher, awaiting the ripening of his knowledge, without saying anything while he wandered for a long time only for the sake of seeing the form, knowing "Now his knowledge has reached maturity; it is possible to awaken him," said this: "What is the use to you, Vakkali, of seeing this foul body? Vakkali, whoever sees the Dhamma, sees me. Whoever sees me, sees the Dhamma. For, Vakkali, seeing the Dhamma, one sees me; seeing me, one sees the Dhamma."

Even when the Teacher advised him thus, the elder was not able to go elsewhere, abandoning the sight of the Ten-Powered One. Then the Teacher, thinking, "This monk will not awaken without experiencing Saṃvega," near the approaching rains-residence, went to Rājagaha and, on the day of entering the rains-residence, banished the elder, saying, "Get away, Vakkali." Buddhas are obedient to advice. Therefore, the elder, unable to stand against the Teacher, not daring to come before the Ten-Powered One for three months, thinking, "What can I do now? I have been banished by the Tathāgata; I cannot obtain his presence; what is the use of my life?" ascended Mount Gijjhakūṭa to a place for falling off a cliff. The Teacher, knowing his state of exhaustion, thinking, "This monk, not obtaining solace from me, might ruin the condition for the paths and fruits," emitted a radiance to show himself. Then, from the time of seeing the Teacher, such a great dart of sorrow was abandoned by him. The Teacher, like bringing a flood to a dry pond, to generate strong joy and gladness in Vakkali Thera, spoke this verse in the Dhammapada:

"A bhikkhu abounding in joy, serene in the Buddha’s teaching,
Would attain the place of peace, the bliss of stilling formations." (dha. pa. 381);

And to Vakkali Thera, he extended his hand, saying, "Come, Vakkali." The elder, generating strong joy, thinking, "The Ten-Powered One has been seen by me; the invitation to 'come' has also been received," without knowing his movement, as to "where am I going?", leaping into the sky in front of the Ten-Powered One, standing on the mountain with his first foot, contemplating the verse spoken by the Teacher, bursting forth joy in the sky itself, attained arahantship together with the discriminations, and descended venerating the Tathāgata. Later, the Teacher, sitting in the midst of the noble assembly, placed the elder in the foremost position among those resolved through faith.

The Commentary on the Second Vagga.

14. The Etadagga Vagga

(14) 3. The Third Etadagga Vagga

209.In the first [verse, sikkhākāmānaṃ means] among those who desire the three trainings, those who cherish and train in them. Rāhulo indicates his own son, Rāhula Thera. It is said that from the day of his ordination, rising early in the morning, he would take a handful of sand and wish, "Oh, may I receive so much advice and instruction today from the Ten-Powered One and my teachers and preceptors." Therefore, he became known as the foremost among those who desire training.

210.In the second [verse, saddhāpabbajitānaṃ means] among those who ordained out of faith. Raṭṭhapālo means one who is able to protect the kingdom, or he is called Raṭṭhapāla because he was born in a family capable of restoring a divided kingdom. Having heard the Teacher's Dhamma teaching and having gained faith, he made fourteen cuts in his meals, had his parents permit his ordination, and ordained. Therefore, he became known as the foremost among those who ordained out of faith.

The Story of Rāhula and Raṭṭhapāla Thera

Regarding the initial karma of both of these Theras, this is the sequential story: Both of them, in the past, during the time of Padumuttara Buddha, were born in wealthy householder families in the city of Haṃsavatī. Their names or clans are not mentioned during their childhood. Having come of age and established in household life, upon the death of their respective fathers, both of them summoned those in charge of their respective storehouses of jewels and, seeing immeasurable wealth, [thought,] "Our ancestors were unable to take this much wealth with them; now we must find some way to take this wealth with us." Both of them began to give great alms to the wretched, the poor, and others in four places. One, asking each person who came to his alms hall what they desired among rice-gruel, sweets, and the like, gave them that. For that very reason, he became known as Āgatapāka, "one who cooks for those who come." The other, without asking, filled and filled each container that was taken. He also, for that very reason, became known as Anaggapāka, "one who cooks without measure," meaning "one who cooks immeasurably."

Both of them, one day, early in the morning, went outside the village to wash their faces. At that time, two powerful ascetics came from the Himalayas through the sky for alms and landed not far from their companions, thinking, "May they not see us." Both of them, preparing their alms bowls and other requisites, came to them as they were going into the village for alms and paid homage. Then the ascetics said, "At what time have you come here, great merit-makers?" They, saying, "Just now, venerable sirs," took the alms bowls from their hands, brought them to their respective homes, and undertook the vow to constantly accept alms at the end of the meal service.

One of those ascetics had a body element afflicted with burning heat. Through his power, he split the water of the great ocean in two, went to the palace of the Nāgarāja Pathavindhara, and sat for the day's rest. Having taken what was suitable for the season, returning, while giving thanks for the meal in the home of his attendant, he said, "May it be like the palace of Pathavindhara Nāga." Then one day, his attendant asked him, "Venerable sir, when you give thanks, you say, 'May it be like the palace of Pathavindhara Nāga'; we do not know its meaning. What does this mean, venerable sir?" "Yes, householder, I am saying, 'May your prosperity be like the prosperity of Pathavindhara Nāgarāja.'" From then on, the householder placed his mind on the palace of Pathavindhara Nāgarāja.

The other ascetic went to the Tāvatiṃsa heaven and spent the day's rest in an empty serisaka mansion. Coming and going, seeing the prosperity of Sakka, the Devarāja, he gave thanks to his attendant, saying, "May it be like Sakka's mansion." Then that householder also asked the ascetic like the other companion. Having heard his words, he placed his mind on Sakka's heaven. Both of them were reborn in the places they desired.

He was reborn in the Pathavindhara-bhawana, and became known as Pathavindhara-nagaraja. Upon being born, seeing his own form, he felt remorse, saying, "That Kulupaka ascetic spoke flatteringly of this unpleasant place; this is a place to wander about, rubbing against the chest; surely he knows no other place." At that very moment, fully adorned Naga maidens and musical instruments arose on all sides. In that same instant, he abandoned that form and took on the appearance of a young man. Every half-month, the four Great Kings go to attend upon Sakka. So he, along with Virupakkha, the Naga king, went to attend upon Sakka. Sakka saw him coming from afar and recognized him. When he came near and stood there, Sakka asked, "Where were you born, friend?" He replied, "Do not speak of it, Great King, I was born in a place where one rubs against the chest, but you have found a good friend." "Friend, do not think 'I was born in an unsuitable place.' Padumuttara, the ten-powered one, has arisen in the world. Having done meritorious deeds under him, aspire to this very place. We shall both live happily." He agreed, "Yes, deva, I will do so," and went, invited Padumuttara, the ten-powered one, and together with the Naga assembly, prepared offerings and honors all night in his Naga-bhawana.

The next day, at the rising of the dawn, the Teacher addressed his attendant, the Venerable Sumana: "Sumana, today the Tathagata will go on a long alms round; let no ordinary monks come, only those who are versed in the Tipitaka, have attained the Patisambhidha, and possess the six Abhinna." Hearing the Teacher's words, the Thera informed everyone. A hundred thousand monks flew into the sky with the Teacher. Pathavindhara, along with the Naga assembly, came to greet the ten-powered one, surrounded the Teacher, looked at the Sangha treading down the jewel-colored waves on the surface of the ocean, and, from the beginning with the Teacher to the end with the newest monk in the Sangha, as he looked upon the novice Uparevata, he generated joy and gladness, thinking, "It is not so amazing that the rest of the disciples have such great power, but this young, tender boy has such great power; it is exceedingly amazing."

Then, when the ten-powered one was seated in his mansion, as the rest of the monks sat down starting from the elders, the seat of the novice Uparevata reached right in front of the Teacher. The Naga king, while giving rice-gruel and hard food, looked once at the ten-powered one and once at Uparevata. It seems that in his body, the thirty-two marks of a great man were apparent, just like in the Teacher's body. Then the Naga king asked a certain monk sitting not far away, "Bhante, what is this novice to the ten-powered one?" "A son, Great King." He thought, "Great indeed is this monk, having obtained the state of being a son of such a fortunate Tathagata. His body also appears somewhat similar to the body of a Buddha; I too should become like this in the future," and after giving a great donation for a week, he made a wish, "Bhante, by the power of this meritorious deed, may I become a son of a Buddha in the future, like this Uparevata." The Teacher, seeing no obstacles, declared, "In the future, you will be a son of Gotama Buddha," and departed.

Pathavindhara also, after another half-month, went to attend upon Sakka with Virupakkha. Then Sakka, standing near him, asked, "Do you desire this Deva-world, friend?" "I do not desire it, Great King." "What fault did you see?" "There is no fault, Great King, but I saw Uparevata, the son of the ten-powered one. From the time I saw him, my mind has not inclined elsewhere. I made a wish that 'in the future, I might become such a son of a Buddha.' You too, Great King, make a wish, so that we may not be separated in the place of rebirth." Sakka accepted his words, and seeing a monk of great power, he considered, "From what family did this noble one go forth?" He understood, "This noble one, having been born into a family capable of governing a divided kingdom, made fourteen interruptions of meals, persuaded his parents to allow him to go forth, and went forth." Knowing this, and as if not knowing, he asked the ten-powered one, and after making great offerings for a week, he made a wish, "Bhante, by the effect of this meritorious deed, may I become the foremost of those who go forth out of faith in your Sasana in the future, like this noble one in the Sasana of a Buddha." The Teacher, seeing no obstacles, declared, "You, Great King, in the future, will be the foremost of those who go forth out of faith in the Sasana of Gotama Buddha," and departed. Sakka also went to his own Deva-city.

Both of them, passing away from the place of rebirth, wandered among Devas and humans, and many thousands of aeons passed. But ninety-two aeons ago, a Buddha named Phussa arose in the world. His father was a king named Mahinda, and Vemātikā were his three younger brothers. The king, day by day, thinking "Mine alone is the Buddha, mine the Dhamma, mine the Sangha," himself continually fed the ten-powered one.

Then one day, a frontier region revolted. He addressed his sons: "Fathers, a frontier region has revolted; either you or I must go. If I go, you must attend to the ten-powered one with this arrangement." All three of them said at once, "Father, there is no need for you to go; we will defeat the rebels," and after paying homage to their father, they went to the frontier region, defeated the rebels, and returned victorious. On the way back, they consulted with those at the base of their feet: "Fathers, the moment we arrive, our father will grant a boon; which boon shall we take?" "Masters, there is nothing difficult to obtain after your father's passing, but take the boon of attending to Phussa Buddha, your eldest brother." They said, "Well spoken by you," and all went with one mind and saw their father. Then the father, pleased with them, gave a boon. They requested the boon, "We will attend to the Tathagata for three months." The king said, "This cannot be given; take another boon." "Father, we have no need of another boon; if you are willing to give, give us this very boon." As they repeatedly spoke, the king, because he had promised, thought, "It is not possible not to give," and said, "Fathers, I grant you the boon, but Buddhas are difficult to approach, like solitary lions; be diligent in attending to the ten-powered one."

They thought, "While we are attending to the Tathagata, it is fitting to attend to him by doing what is suitable," and all with one mind, taking the ten precepts and becoming free from the scent of sensuality, they placed three men to manage the distribution of offerings to the Teacher. Among them, one was a producer of wealth and grain, one was a measurer, and one was an arranger of donations. Among them, the producer of wealth and grain was born as Bimbisara, the great king, the measurer was Visakha, the lay devotee, and the arranger of donations was the Thera Ratthapala. He, having done good there for as long as he lived, was reborn in the Deva-world. This Rahula Thera, during the time of Kassapa, the ten-powered one, was born as the eldest son of Kiki, the king of Kasi, and they named him Pathavindhara-kumara. He had seven sisters. They built seven monasteries for the ten-powered one. Pathavindhara obtained the office of sub-king. He said to those sisters, "Give me one of the monasteries you have built." "Brother, you are in the position of sub-king; it is you who should give to us, you build another monastery." Hearing their words, he built five hundred Viharas. Some say five hundred monasteries. He, having done good there for as long as he lived, was reborn in the Deva-world. In this Buddha's era, Pathavindhara-kumara took rebirth in the womb of the chief queen of our Bodhisatta, and his companion was born in the Kururattha, in the Thullakottita-nigama, in the house of the merchant Ratthapala.

Then our ten-powered one, having attained complete enlightenment and set in motion the excellent Wheel of Dhamma, gradually came to Kapilavatthu and ordained Rahula-kumara. The method of his ordination is already mentioned in the Pali (Mahava. 105). After he was ordained in this way, the Teacher spoke the Rahulovada Sutta to him by way of frequent admonition. Rahula also, rising early in the morning, would pick up a handful of sand and say, "May I receive this much advice today from the ten-powered one and from my teachers and preceptors." A discussion arose in the Sangha: "Rahula Samanera is capable of receiving advice, a son worthy of his father." The Teacher, knowing the minds of the monks, thinking, "When I am gone, one discourse on Dhamma will increase, and the qualities of Rahula will become manifest," went and, sitting on the Buddha's seat in the Dhamma assembly, addressed the monks: "With what discussion are you gathered here now, monks?" "We are talking about the capability of Rahula Samanera to receive advice, Bhagavan." The Teacher, standing in this place, in order to reveal the qualities of Rahula, brought forth and related the Migajataka:

"A deer, thrice leaping, of manifold deceit,
Eight-hooved, drinking at midnight,
With one ear sniffing the ground,
He is called 'Nephew' by the six Kalas." (Ja. 1.1.16);

Then, when he was a novice of seven years, lest Rahula, due to his youth, speak a conscious lie even for the sake of play, he taught the Ambalatthika-Rahulovada (M. Ni. 2.107 ff.). When he was a novice of eighteen years, as he was entering for alms behind the Tathagata, seeing the beauty of the Teacher and himself, and thinking a thought connected with household life, he spoke the Maha-Rahulovada Suttanta (M. Ni. 2.113) in the manner beginning with "Whatever, Rahula, is form..." In the Samyuttaka (S. Ni. 4.121), the Rahulovada, and in the Anguttara (A. Ni. 4.177) the Rahulovada, are indeed the Thera's practice of Vipassana. Then the Teacher, knowing the maturity of his knowledge, while he was a Bhikkhu in the rainy season, sitting in Andhavana, spoke the Cula-Rahulovada (M. Ni. 3.416 ff.). At the end of the discourse, Rahula Thera attained Arahatship together with a hundred thousand Kotis of Devas; there is no counting the Sotapanna, Sakadagami, and Anagami Devas. Then the Teacher, in the afternoon, sitting in the midst of the Ariya Sangha, placed the Thera in the foremost position among those who desire training in this Sasana.

When the Teacher set out on tour in the Kururattha and arrived at Thullakottita, Ratthapala, the son of a good family, hearing the Teacher's Dhamma discourse and regaining faith, having persuaded his parents, approached the ten-powered one, and by the Teacher's command, went forth in the presence of a certain Thera. From the day he went forth, the wealthy householders, seeing the Bhikkhus going through the door of their residence, would scold and revile, saying, "What business do you have in this house? He was our only son; you have taken him away. What will you do now?" The Teacher, having stayed in Thullakottita for half a month, again went to Savatthi. There, the Venerable Ratthapala, giving attention in the right way, doing his work, and developing Vipassana, attained Arahatship. Having obtained permission from the Teacher, he went to Thullakottita to see his parents, and there, while walking for alms in order, he obtained stale Kummāsa in his father's residence, and enjoying it as if it were ambrosia, having been invited by his father, he accepted, and on the second day, after eating alms-food in his father's residence, after generating the perception of repulsiveness in the women who were adorned and dressed up, standing there he preached the Dhamma, and like an arrow released from a bow, he flew up into the sky and went to the deer park of King Korabya, and sitting on the Mangala-sila-patta, he preached the Dhamma adorned with the four kinds of purity (M. Ni. 2.304) to the king who had come to see him, and gradually wandering on tour, he came again to the Teacher's presence. Thus this story arose. Then the Teacher, in the afternoon, sitting in the midst of the Ariya assembly, placed the Thera in the foremost position among the sons of good families who went forth out of faith in this Sasana.

Kuṇḍadhānattheravatthu

211. Among those who take the first lot (salāka), Kuṇḍadhāna means the Venerable Kuṇḍadhāna was the foremost among the monks who take lots first. It is said that when the Teacher was going to Ugga City on the day he was invited by Mahāsubhaddā, he said, "Today the Teacher will go far for alms; let the ordinary people not take the lots, let only the five hundred perfected ones take them." This venerable one, having uttered a lion's roar, took the lot first. On the day he was invited by Cūḷasubhaddā, when the Teacher was going to Sāketa, he took the lot first among the five hundred monks, and also when going to the Sunāparanta district. For these reasons, this venerable one became known as the foremost among those who take the lot first. His name was Kuṇḍadhāna.

Regarding his past action, this is the sequential story: It is said that in the time of the Buddha Padumuttara, having been born in a wealthy family in the city of Haṃsavatī, in the same manner as previously described, he went to the monastery and, while listening to the Dhamma, saw the Teacher placing a certain monk in the foremost position among those who take the first lot. Having performed an act of merit intending for Buddhahood and wishing for that future state, the Teacher, seeing no impediment, predicted his future success. Having performed meritorious deeds throughout his life, wandering among gods and humans, he was born as an earth-dwelling deity in the time of the Buddha Kassapa. The long-lived Buddhas do not have a fortnightly uposatha. For Vipassī Dasabala, the uposatha occurred every six years, but Kassapa Dasabala recited the pātimokkha every six months. At the time of his reciting the pātimokkha, two monks, companions from different residences, were going, thinking, "We will perform the uposatha." This earth deity thought: "The metta (loving-kindness) of these two monks is exceedingly strong. Would it break if there were a cause for dissension, or would it not break?" Looking for an opportunity, she went not far from them.

Then, one elder, having given his bowl and robe into the hand of the other, went to a place with water suitable for washing his body, washed his hands and feet, and came out from a thicket. The earth deity, following behind that elder, transformed into a woman of exquisite beauty, shaking and arranging her hair as if tidying it, wiping off dust from behind as if smoothing and arranging her robe to wear, came out of the thicket following his footsteps. The companion elder, standing to one side, seeing this occurrence, became displeased and thought, "My affection that has lasted for so long with this monk is now destroyed. If I had known such behavior, I would not have trusted him this far." As he was approaching, he said, "Here, friend, is your bowl and robe. I will not go on the same path with such a wicked companion." Hearing that, the heart of that conscientious monk was as if pierced by a sharp dart. Then he said to him, "Friend, what is this you are saying? I have not knowingly committed even a minor offense for so long. But you call me 'wicked' today; what have you seen?" What need is there to see anything else? Did you not come out from one place with a woman adorned and prettified in such a manner? "No, friend, not that; I did not see such a woman." Even as he spoke up to the third time, the other elder, disbelieving his words, grasping only what he himself had seen, did not go on the same path with him but went by another path to the Teacher's presence. The other also went by another path to the Teacher's presence.

Then, when the monks were entering the uposatha hall, that monk, recognizing that monk in the uposatha hall, exclaimed, "In this uposatha hall, there is such a wicked monk; I will not perform the uposatha with him," and he went out and stood outside. The earth deity, thinking, "A grave deed has been done by me," approached him in the guise of an elderly lay devotee and asked, "Venerable sir, why does the venerable one stand in this place?" "Lay devotee, a wicked monk has entered this uposatha hall; I will not perform the uposatha with him, so I have come out and am standing outside." "Venerable sir, do not think like that. This monk is of pure morality. The woman you saw was me. I did that deed to test you, to see if the metta of these elders is strong or not." "Who are you, good sir?" "I am an earth deity, venerable sir." As the deva's son was speaking, standing with divine power, he fell at the elder's feet, saying, "Venerable sir, forgive me. The elder did not know this offense. Please perform the uposatha." He entreated the elder and brought him into the uposatha hall. That elder performed the uposatha in one place, but due to the broken friendship, he was never in the same place with him again. The deed of this elder is not spoken of, but the accused elder, continually doing the work of vipassanā, attained arahatta.

Due to the lingering effect of that deed, the earth deity was not freed from the lower realms for an entire Buddha-era. If, from time to time, she comes to human existence, the fault done by someone else falls upon her. In the time of our Blessed One, she was born in a Brahmin family in Sāvatthī; they named him Dhānamāṇava. When he came of age, having learned the three Vedas, having listened to the Teacher's Dhamma teaching in old age, he attained faith and went forth. From the day of his ordination, whenever he entered a village, a woman adorned and prettified would enter the village with him, and when he left, she would leave with him. Even when he entered the monastery, she would enter, and when he stood, she would stand; thus, she appeared as a constant follower. The elder did not see her, but due to the lingering effect of his past deed, she appeared to others.

Women giving rice gruel in the village would jokingly say, "Venerable sir, this one ladle of gruel is for you, and this one is for our companion." The elder experienced great distress. Even when he went to the monastery, novices and young monks surrounded him and made fun of him, saying, "Dhāna has become crooked." Then, because of that very reason, he became known as the Elder Kuṇḍadhāna. Unable to bear the teasing done by them, he became deranged and said, "You are crooked, your preceptors are crooked, your teachers are crooked." Then they reported it to the Teacher: "Kuṇḍadhāna is using harsh speech with the young novices." The Teacher had him summoned and asked, "Is it true, monks?" When he said, "It is true, Blessed One," he asked, "Why do you speak thus?" "Venerable sir, unable to bear the constant harassment, I speak thus." "You cannot exhaust the deed done in the past until this day. Do not speak such harsh words to the monks again," he said and uttered this verse:

"Speak not harshly to anyone;
Those thus addressed might retort.

Painful, forsooth, is contentious talk;
Retaliation may overtake you.

"If like a damaged gong you silence yourself,
You have already attained nibbāna, for contention is no longer in you." (Dhp. 133-134)

Moreover, even King Kosala spoke of that elder's association with a woman. The king, sending men to investigate, himself went with only a small retinue to the elder's dwelling place and stood to one side, observing. At that moment, the elder was sitting, doing needlework, and that woman also appeared to be standing not far away. Seeing her, the king thought, "There is a reason for this," and went to the place where she was standing. As he approached, she appeared to enter the leaf hut where the elder was dwelling. The king also entered the leaf hut with her and, looking everywhere, not seeing her, he concluded, "This is not a woman, but a karmic result of the elder." Although he had initially approached the elder, he did not greet him, but upon realizing the falsity of the situation, he returned, greeted the elder, sat down to one side, and asked, "Venerable sir, are you not tired from seeking alms?" The elder replied, "It is fitting, great king." "I understand, venerable sir, your situation. Who would be pleased with you who live with such defilements? From now on, you have no need to go anywhere. I will support you with the four requisites. May you not neglect wise attention." He continually established alms for him. The elder, having obtained the king as a supporter, with a mind made one-pointed by suitable food, developed vipassanā and attained arahatta. From then on, that woman disappeared.

Mahāsubhaddā, living in a heretical family in Ugga City, observing the uposatha, being free from the smell of meat, standing on the upper floor of her palace, made a declaration of truth, "May these flowers, without being touched, stand as a canopy over the head of the Ten-Powered One, and may the Ten-Powered One, recognizing this, accept my alms tomorrow with five hundred monks," and she released eight handfuls of jasmine flowers. The flowers went and stood as a canopy over the Teacher's head at the time of the Dhamma talk. The Teacher, seeing that jasmine flower canopy, accepted Subhaddā's alms invitation in his mind, and on the following day, when dawn arose, he said to the Elder Ānanda, "Ānanda, today we will go far for alms. Give the lots only to the noble ones, not to the ordinary people." The elder announced to the monks, "Friends, today the Teacher will go far for alms. Let the ordinary people not take the lots; let only the noble ones take the lots." The Elder Kuṇḍadhāna, saying, "Bring the lot, friend," extended his hand first. Ānanda, thinking, "The Teacher does not allow lots to be given to such monks, but only to the noble ones," went and reported to the Teacher. The Teacher said, "Give the lot to the one who asks for it." The elder thought, "If it were not proper to give the lot to Kuṇḍadhāna, then the Teacher would refuse; there will be a reason." He set out, intending, "I will give the lot to Kuṇḍadhāna." The Elder Kuṇḍadhāna, even before he arrived, having attained the fourth jhāna, which is the basis for abhiññā, stood in the sky by means of his power and extended his hand, saying, "Bring it, friend Ānanda. The Teacher knows me. The Teacher does not prevent a monk like me from taking the first lot," and he took the lot. The Teacher, having established that occasion, placed the elder in the foremost position among those who take the first lot in this Dispensation.

The Story of the Elder Vaṅgīsa

212. Fourth, among those with ready wit, Vaṅgīsa means that the Elder Vaṅgīsa was the foremost among those with accomplished ready wit. It is said that this elder, when approaching the Ten-Powered One, from the moment he came into sight, praised the Teacher with similes of the moon, the sun, the sky, the great ocean, the elephant, and the lion, the king of beasts, with hundreds and thousands of verses. Therefore, he became known as the foremost among those with ready wit.

Regarding his past action, this is the sequential story: It is said that in the time of the Buddha Padumuttara, having been reborn in a very wealthy family in the city of Haṃsavatī, in the same manner as previously described, he went to the monastery and, while listening to the Dhamma, saw the Teacher placing a certain monk in the foremost position among those with ready wit. Having performed an act of merit intending for Buddhahood and wishing, "May I also be the foremost among those with ready wit in the future," and having been predicted by the Teacher, having performed meritorious deeds throughout his life, wandering among gods and humans, in this Buddha-era, he was born in a Brahmin family in Sāvatthī. They named him Vaṅgīsamāṇava. When he came of age, while learning the three Vedas, having pleased his teacher, he learned a technique called chavasīsamanta, by which he could tap a skull with his fingernail and know, "This being was born in such and such a realm."

The Brahmins, recognizing this as "our means of livelihood," would seat Vaṅgīsa Māṇava in a covered cart and travel through villages, towns, and capital cities. They would stop at the city gate or town gate and, seeing a large crowd gathered, would proclaim, "Whoever sees Vaṅgīsa will gain wealth, fame, or go to heaven." Hearing their words, many people would give gifts, eager to see him. Royal officials and ministers would approach them and ask, "What special knowledge does your teacher possess?" They would reply, "You do not know; in all of Jambudīpa, there is no other scholar like our teacher. After three years, he can have the head of a dead person brought to him, tap it with his fingernail, and know in what existence that being was reborn." Vaṅgīsa, too, would call upon those individuals, one by one, to dispel the doubts of the people and tell of their respective destinies. Through this, he would receive hundreds or even thousands of coins from the hands of the people.

Taking Vaṅgīsa Māṇava, the Brahmins traveled as they pleased and then returned to Sāvatthi. Vaṅgīsa, standing not far from the Jetavana Monastery, thought, "They say the ascetic Gotama is wise. But it is not fitting that I always live according to their words; it is fitting to go to the presence of wise men as well." So he said to the Brahmins, "You go on; I will go with a few others to see the ascetic Gotama." They said, "Vaṅgīsa, do not desire to see the ascetic Gotama. Whoever sees him, he entangles with his magic." Disregarding their words, Vaṅgīsa went to the Teacher, exchanged courteous greetings, and sat down to one side.

Then the Teacher asked him, "Vaṅgīsa, do you know any skills?" "Yes, Venerable Gotama, I know something called the 'Corpse Head Mantra'." "What does that mantra do?" "Even for those who have been dead for three years, by reciting that mantra and tapping the head with my fingernail, I know where they were reborn." The Teacher showed him the head of someone reborn in hell, one reborn among humans, one among the gods, and one who had attained Parinibbāna. Tapping the first head, he said, "Venerable Gotama, this being has gone to hell." "Good, good, Vaṅgīsa, you have seen well. Where did this being go?" "To the human world, Venerable Gotama." "Where did this being go?" "To the world of the gods, Venerable Gotama." Thus, he spoke of the destinations of the three. But when he tapped the head of the one who had attained Parinibbāna with his fingernail, he could find neither end nor edge. Then the Teacher asked him, "Are you not able, Vaṅgīsa?" "Look, Venerable Gotama, I will investigate further," and he turned it over and over again. How could he know the destiny of one with extinguished āsavas by means of an external mantra? Then sweat dripped from his forehead. Ashamed, he stood silently. Then the Teacher said to him, "Are you weary, Vaṅgīsa?" "Yes, Venerable Gotama, I am not able to know the destination of this being. If you know, please tell me." "Vaṅgīsa, I know this and even more than this," said the Teacher, and he spoke these two verses in the Dhammapada:

"He who knows the passing away and rebirth of beings entirely,
The unattached, the Well-gone, the Awakened One, him I call a Brāhmaṇa.

"Whose destiny is not known by gods, nor by gandhabbas, nor by humans,
The one with extinguished āsavas, an Arahant, him I call a Brāhmaṇa." (dha. pa. 419-420);

Then Vaṅgīsa said, "Venerable Gotama, there is no loss in giving knowledge for knowledge. I will give you the mantra I know, and you give me this mantra." "Vaṅgīsa, we do not give mantra for mantra; we give in this very way." "Good, Venerable Gotama, give me the mantra," he said, showing respect, and sat down with his hands cupped. "Vaṅgīsa, in your tradition, is there no probationary period for those who receive a valuable mantra or anything else?" "There is, Venerable Gotama." "Do you then understand that our mantra is without probation?" Brahmins are never satisfied with mantras; therefore, he said to the Blessed One, "I will do as you say." The Blessed One said, "Vaṅgīsa, we give this mantra to one who is of the same spiritual caliber as ourselves." Vaṅgīsa thought, "By whatever means, I must take this mantra and go," and he said to the Brahmins, "Do not worry about my going forth. Having taken this mantra, I will become the chief in all of Jambudīpa. In that case, good fortune will come to you as well." For the sake of the mantra, he went forth in the presence of the Teacher. The Teacher taught him the thirty-two parts of the body, saying, "First, live the probationary period for the mantra." The wise being, contemplating the thirty-two parts, established impermanence and developed insight, attaining Arahantship.

When he had attained Arahantship, the Brahmins, wondering, "What is Vaṅgīsa doing? Let us see," went to him and asked, "What, Vaṅgīsa, have you learned any skills in the presence of the ascetic Gotama?" "Yes, I have learned." "Then come, let us go." "Go yourselves; my task with you is finished." We told you from the beginning, "The ascetic Gotama entangles with magic those who come to see him." Now you have come under the control of the ascetic Gotama; what can we do in your presence?" and they departed by the same path they had come. Whenever Vaṅgīsa Thera went to see the Ten-Powered One, he would go uttering praise. Therefore, the Teacher, sitting in the midst of the Sangha, placed him in the foremost position among those with ready wit.

The Story of Upasena Vaṅgantaputta Thera

213. In the fifth (verse, samantapāsādikānaṃ) means of all who are pleasing. Upasena is the name of that Thera. He was the son of Vaṅganta Brāhmaṇa; therefore, he is called Vaṅgantaputta. This Thera was not only pleasing himself, but his assembly was also pleasing. Thus, due to the name he received in relation to his assembly, he became known as the foremost of the all-pleasing ones.

The sequential story of his aspiration (pañhakamme) is as follows: In the time of Padumuttara Buddha, he was born into a wealthy family in Haṃsavatī City. Reaching adulthood, in the same way as before, he went to the Teacher, listened to the Dhamma, and seeing the Teacher placing a certain bhikkhu in the foremost position among the all-pleasing ones, he performed meritorious deeds for the Teacher and aspired to that rank. Having done good deeds throughout his life, wandering among gods and humans, in this Buddha's era, he took rebirth in the womb of Sāri Brāhmaṇī in the village of Nāḷaka Brāhmaṇa and was given the name Upasena Dāraka.

When he came of age, having mastered the three Vedas, he heard the Dhamma in the presence of the Ten-Powered One and, having regained faith, went forth. Being one year ordained, thinking, "I will nurture the noble womb," he ordained a clansman in his own presence, conferring full ordination. After the Pavāraṇā ceremony, when his companion was one year ordained, he himself being two years ordained, thinking, "The Ten-Powered One will be pleased to see me," he took his companion and came to see the Ten-Powered One. The Teacher, after greeting him, asked him, seated to one side, "How many years ordained are you, bhikkhu?" "I am two years ordained, Blessed One." "And how many years ordained is this bhikkhu?" "One year ordained, Blessed One." "What is this bhikkhu to you?" "He is my companion, Blessed One." Then the Teacher, saying to him, "Too quickly, foolish man, have you turned to abundance," rebuked him in various ways. Having received rebuke from the Teacher, the Thera, after paying homage to the Blessed One, thinking, "With this very face, as radiant as the full moon, I will make the Teacher and the assembly rejoice in praise," went to a certain place that very day, engaged in Vipassanā, and soon attained Arahantship.

Then, since the Thera had gone forth from a great family and was renowned as a speaker of the Dhamma, many clansmen, pleased with his Dhamma talks and drawn by friends, relatives, and family, went forth in the presence of the Thera. Saying, "I am a forest-dweller; go forth if you too are able to be forest-dwellers," he explained the thirteen dhutaṅgas and ordained those who said, "We will be able, Venerable." They undertook each of those dhutaṅgas according to their strength. The Thera, having mastered the Vinaya in his tenth year, conferred full ordination on all of them. Thus, he had a following of about five hundred bhikkhus who had been fully ordained.

At that time, the Teacher, residing at the Jetavana Monastery, announced to the Sangha of bhikkhus, "I wish, bhikkhus, to go into seclusion for half a month," and became a solitary dweller. The Sangha of bhikkhus also made a rule that "whoever approaches the Blessed One for an audience must confess a pācittiya offense." Then Upasena Thera, thinking, "I will see the Blessed One," went to Jetavana with his assembly, approached the Teacher, paid homage, and sat down to one side. To initiate a conversation, the Teacher addressed one of the Thera's companions, "Are these rag robes pleasing to you, bhikkhu?" "No, Venerable, rag robes are not pleasing to me," he said, and out of respect for his preceptor, he declared that he was not a rag-robe wearer. At this point, the Teacher, saying, "Good, good, Upasena," praised the Thera and spoke of his virtues in various ways. This is the summary here, but the full story has already come in the Pāḷi (pārā. 565). Then, in the latter part of the day, the Teacher, sitting in the midst of the noble assembly, placed the Thera in the foremost position among the all-pleasing ones in this Dispensation.

The Story of Dabba Thera

214. In the sixth (verse, senāsanapaññāpakānaṃ) means of those who arrange lodgings. It is said that at the time of the Thera's arranging of lodgings, there was not a single un-swept enclosure, un-cared-for lodging, uncleaned couch or chair, or un-prepared drinking or eating water in the eighteen great monasteries. Therefore, he became known as the foremost of those who arrange lodgings. Dabba was his name. Because he was born into the Mallarāja family, he was known as Mallaputta.

The sequential story of his aspiration (pañhakamme) is as follows: In the time of Padumuttara Buddha, he was born into a wealthy family in Haṃsavatī City. Reaching adulthood, in the manner already described, he went to the monastery, listened to the Dhamma, and seeing the Teacher placing a certain bhikkhu in the foremost position among those who arrange lodgings, he performed meritorious deeds and aspired to that rank. Foretold by the Teacher, having done good deeds throughout his life, wandering among gods and humans, in the time of the decline of Kassapa the Ten-Powered One's Dispensation, he went forth. Then, along with him, six others, making seven bhikkhus of one mind, seeing others showing disrespect towards the Dispensation, thought, "What shall we do here? Let us practice the ascetic life in seclusion and put an end to suffering." They built a ladder and climbed to the summit of a high mountain, saying, "Those who know the strength of their minds, let them cast down the ladder; those who have affection for life, let them descend; may you not be remorseful later." With one mind, they all cast down the ladder and, advising each other, "Be diligent, friends," sat down in places agreeable to their minds and began to practice the ascetic life.

Among them, one Thera, attaining Arahantship on the fifth day, thought, "My task is accomplished; what shall I do in this place?" He brought almsfood from Uttarakuru by means of his psychic power, saying, "Friends, partake of this almsfood; let the task of seeking alms be my responsibility; you do your work." "Did we, when casting down the ladder, say, 'Whoever realizes the Dhamma first, let him bring the almsfood; the rest shall partake of what he brings and practice the ascetic life'?" "No, friend." "You have obtained it due to your past merit; we too, if able, will do our part to the end of our lives; go you." Unable to convince them, the Thera partook of the almsfood in a secluded spot and departed. Another Thera, attaining Anāgāmi fruition on the seventh day, passed away from there and was reborn in the Suddhāvāsa Brahma-world.

The other elders, having passed away from there and wandered among gods and humans for a Buddha-interval, were reborn in those various families during this Buddha-appearance. One was born in a royal household in Takkasila city in the Gandhāra country, one was born in the womb of a female ascetic in the Pabbateyya country, one was born in a householder's home in the Bāhiya country, one was born in a householder's home in Rājagaha. But this Dabba Thera took rebirth in the city of Anupiya in the Malla country, in the house of a Malla king. His mother passed away during the time of prenatal care. After taking the dead body to the cemetery, they placed it on a pyre and set it ablaze. The heat of the fire caused the abdominal membrane to split in two. Due to the power of his merit, the boy jumped out and landed on a wooden pillar. They took the boy and gave him to his grandmother. As she named him, she called him Dabbotissa because he had survived by falling on a wooden pillar (dabbha-thambha).

When he was seven years old, the Teacher, while wandering in the Malla country with a retinue of monks, arrived at Anupiya village and stayed in the Anupiya mango grove. Dabba Kumāra, seeing the Teacher, was pleased at the mere sight and, wanting to ordain, asked his grandmother, "I will ordain in the presence of the Ten-Powered One." She said, "Good, dear," and taking Dabba Kumāra, went to the Teacher and said, "Venerable Sir, ordain this boy." The Teacher gave a sign to a certain bhikkhu, "Bhikkhu, ordain this boy." Hearing the Teacher's words, that Thera, while ordaining Dabba Kumāra, taught the five primary objects of meditation (tacapañcakaṃ kammaṭṭhānaṃ). Endowed with past causes and having made resolutions, the being, as the first shaving of his head was being done, was established in the fruit of Stream-entry (sotāpattiphala), with the second shaving, in the fruit of Once-Returning (sakadāgāmiphala), with the third, in the fruit of Non-Returning (anāgāmiphala). The completion of the shaving of all the hair and the realization of the fruit of Arahantship occurred not after, not before, but simultaneously.

The Teacher, having stayed in the Malla country as long as he liked, went to Rājagaha and took up residence in the Veḷuvana. There, Venerable Dabba Mallaputta, in seclusion, reflecting on the accomplishment of his duties, intending to employ himself in service to the Saṅgha, thought, "Why don't I arrange lodgings for the Saṅgha and distribute meals?" He went to the Teacher and announced his thought. The Teacher approved of him and accepted him as the arranger of lodgings and the distributor of meals. Then, considering that "this Dabba, though young, is established in a great position," he conferred full ordination (upasampadā) on him when he was only seven years old. From the time of his full ordination, the Thera would arrange lodgings and receive and distribute alms for all the bhikkhus dwelling in dependence on Rājagaha. His status as an arranger of lodgings became known in all directions: "Dabba Mallaputta, it seems, arranges lodgings in one place for the bhikkhus who share the same allocation, and he even arranges lodgings at a distance. If someone is unable to go, he transports them by psychic power (iddhi)."

Then the bhikkhus, at the right time or the wrong time, would go, saying, "Arrange lodgings for us, friend, in Jīvaka's mango grove; for us, in Maddakucchi's deer park," and, having him assign lodgings in this way, they would go, seeing his psychic power. He, by psychic power, forming a mind-made body, creating a bhikkhu similar to himself for each Thera, would go ahead, with a burning finger, saying, "This is a couch, this is a seat," and having assigned the lodging, would return to his own dwelling place. This is the summary here, but the story has already come in the Pali in detail. The Teacher, having made this very incident the cause and origin, later, sitting in the midst of the Ariya-community, established the Thera in the foremost position among arrangers of lodgings.

Pilindavacchattheravatthu

215. Beloved and agreeable to the gods: shows that Pilindavaccha Thera was foremost among those who were beloved and agreeable to the gods. It is said that in a Buddha-less era, he, having been a wheel-turning monarch (cakkavattī rājā), established the great multitude in the five precepts and made them destined for heaven. It is said that the deities born in the six desire realms mostly received his advice, and upon being born, contemplating their own prosperity in their place of rebirth, and wondering "depending on whom have we obtained this heavenly prosperity?", seeing this Thera, they would salute the Thera morning and evening, thinking "we obtained prosperity through the Thera". Therefore, he became known as the foremost among those beloved and agreeable to the gods. Pilinda was his clan name, Vaccha his given name. Combining both, he is called Pilindavaccha.

The story of his aspiration (paṇhakamme) is as follows: It is said that during the time of Padumuttara Buddha, he was born in a wealthy family in the city of Haṃsavatī, and in the same way as before, hearing the Teacher's Dhamma talk, seeing the Teacher establish a certain bhikkhu in the position of being beloved and agreeable to the gods, he aspired to that position, and having done good deeds for as long as he lived, wandering among gods and humans, in this Buddha-appearance, he was born in a brahmin family in Sāvatthi. They named him Pilindavaccha. Later, having heard the Teacher's Dhamma talk, he regained faith, went forth, was fully ordained, developed insight (vipassanā), and attained Arahantship. When he spoke with laypeople and bhikkhus, he would address them only with the language of an outcast (vasala), saying, "Come, outcast; go, outcast; bring, outcast; take, outcast." They brought up that matter and asked the Tathāgata, "Bhagavā, are not the Ariyas without harsh speech?" "Bhikkhus, for the Ariyas, there is no harsh speech by way of disparaging others; however, it may occur due to habitual behavior from a previous existence. Venerable Sir, Pilindavacchathera, getting up and rising, when speaking with laypeople and bhikkhus, says, 'Outcast, outcast.' What is the reason for this, Bhagavā?" "Bhikkhus, this is not newly habitual for my son; in the past, he was born in a family of outcast-speaking brahmins for five hundred lifetimes. Thus, he spoke only due to habitual behavior, not out of harshness. For the Ariyas, even speech that is harsh is pure due to the non-harshness of the intention, and even a small amount of evil is not found in it," he said, and spoke this verse in the Dhammapada—

"Speak only words that are gentle, informative, and true,
And offend no one; that is what I call a brahmin."

Then one day, as the Thera was entering Rājagaha for alms, he saw a man filling a vessel with long peppers (pippalīnaṃ) and entering the city, and he said, "What is in your vessel, outcast?" The man thought, "This samaṇa spoke harshly with me early in the morning; it is fitting to say something unbecoming to him." So he said, "It is mouse droppings, Venerable Sir, in my vessel." "So be it, outcast," he said. As the man was passing out of sight of the Thera, all of it became mouse droppings. He thought, "These long peppers appear like mouse droppings; is that their true nature or not?" As he was investigating, he squeezed them with his hand. Then, realizing their state of undūravacca, great displeasure arose in him. Thinking, "Are they only like this, or also in the cart?", going and looking, seeing all the long peppers just like that, he held his heart with his hand. "This is not the work of another; it is the work of the bhikkhu I saw early this morning. Surely there will be some way; I will investigate the place where he went and find out the reason for this." He asked about the path the Thera had taken and departed.

Then a certain man, seeing him going very angrily, asked, "Good man, you are going very angrily; why are you going?" He told him the incident. Hearing his story, that man said, "Good man, do not worry. My lord is likely to be Pilindavaccha. You, filling the same vessel, taking it, go and stand in front of the Thera. When he says, 'What is this, outcast?', say 'Long peppers, Venerable Sir.' The Thera will say, 'So be it, outcast.' Then all will become long peppers again." He did so. All the long peppers returned to their natural state. This is the extent of the story. Later, the Teacher, having made the reason for being beloved and agreeable to the gods the subject, established the Thera in the foremost position among those beloved and agreeable to the gods.

Bāhiyadārucīriyattheravatthu

216. Quick in Super-Knowledge: shows that Dārucīriya Thera was foremost among those who quickly attained super-knowledge (khippābhiññānaṃ). This Thera attained Arahantship at the end of a brief Dhamma talk; there was no preliminary work to the paths and fruits. Therefore, he became known as foremost in quick super-knowledge. Because he was born in the Bāhiya country, his name was Bāhiya. Later, he wore bark cloth (dārucīraṃ). Therefore, he became known as Dārucīriya.

The story of his aspiration (pañhakamme) is as follows: He too, during the time of Padumuttara Buddha, was born in a wealthy family in the city of Haṃsavatī, hearing the Dhamma talk of the Ten-Powered One, seeing the Teacher establish a certain bhikkhu in the foremost position of quick super-knowledge, having done a meritorious deed, aspiring to that position, having done good deeds for as long as he lived, wandering among gods and humans, during the declining period of Kassapa's dispensation, along with the bhikkhus mentioned below, having practiced the ascetic practices (samaṇadhammaṃ), having perfected his morality, he passed away and was reborn in the deva-world.

Having lived in the deva-world for a Buddha-interval, in this Buddha-appearance, he was born in a wealthy family in the Bāhiya country. Coming of age and living the household life, thinking "I will do business," he boarded a ship bound for Suvaṇṇabhūmi. The ship, without reaching the intended destination, was wrecked in the middle of the ocean, and the great multitude became food for fish and turtles. But he, taking hold of a piece of wood, on the seventh day, having disembarked at Suppāraka port, reaching a human settlement, thinking, "It is not proper to approach people with the rule of nakedness (acelakaniyāmena)," taking algae from a large pond not far away, wrapping his body, and taking a broken bowl that had fallen in one place, he entered for alms.

The people, seeing him, thought, "If there are Arahants in the world, they must be like this. Why does this lord not take cloth due to strictness, or would he take it if given?" As they were investigating, they brought clothes from various directions. He thought, "If I had not come with this rule, these would not be pleased with me. It is fitting to deceive these somehow and make a means of livelihood." He did not accept the clothes. The people became even more pleased and made great offerings. He too, having finished his meal, went to a shrine not far away. The great multitude, going with him, prepared the shrine and gave it to him. He thought, "These are pleased with me merely upon seeing me clad in algae and make such offerings. It is fitting for me to be very strict with these." Taking light wooden planks, he shaved them, wrapped them in bark fibers, made bark cloth, and wearing and wrapping it around himself, he lived, making a living.

Then, of those seven people who practiced ascetic practices during the time of Kassapa Buddha, one bhikkhu was reborn in the Pure Abodes (suddhāvāsabrahmaloke). Immediately upon being born, contemplating his own Brahma-prosperity, reflecting on the place from which he had come, seeing the place where the seven people had climbed the mountain and practiced ascetic practices, reflecting on the place of rebirth of the remaining six, realizing that one had attained Nibbāna and that the other five had been reborn in the desire-realms deva-worlds, he would contemplate those five people at the appropriate time. In this time, wondering "where is he now?", seeing Dārucīriya near Suppāraka port, making a living by deceptive practices, thinking "this fool is lost, previously practicing ascetic practices, not even eating the alms brought even by Arahantship due to extreme strictness, now, for the sake of his belly, pretending to be an Arahant though unworthy, deceiving the world, and he does not know of the appearance of the Ten-Powered One; I will go, stir him up, and inform him of the appearance of the Ten-Powered One," in that very moment, from the Brahma-world, at the end of the night, in Suppāraka port, he appeared before Dārucīriya.

Then, seeing a light in his dwelling place, he went outside, looked at the Great Brahma standing there, and, raising his joined hands, asked, "Who are you?" (The Brahma replied,) "I am your old friend who attained the fruit of Anāgāmi and was reborn in the Brahma realm. But our eldest brother attained Arahantship and passed away, while you five were reborn in the Deva realm. Now, seeing you living deceitfully in this place, I have come to tame you," he said, and then gave this reason: "You are not an Arahant, Bāhiya, nor have you attained the path to Arahantship, nor do you have the practice by which you would be an Arahant or have attained the path to Arahantship." Then, having told him about the arising of the Teacher and his residence in Sāvatthi, he urged him, "Go to the Teacher," and departed to the Brahma realm.

Dārucīriya, stirred by the Great Brahma, thinking "I will seek the path to liberation," traveled a distance of one hundred and twenty yojanas in one night, reached the Teacher who had entered the village for alms, fell at the Teacher's feet, and requested three times, "May the Blessed One teach me the Dhamma, venerable sir, may the Sugata teach me the Dhamma." The Teacher, knowing that Bāhiya's knowledge was ripe, instructed him with this advice: "Therefore, Bāhiya, you should train yourself thus: in the seen, there will be only the seen" (udā. 10). At the end of the teaching, while standing on the road within the town, he developed insight in accordance with the teaching and attained Arahantship together with the discriminations.

Knowing that his task was accomplished, he requested ordination from the Blessed One, but because he did not have a robe and bowl, while searching for a robe and bowl, he was pulling rags from a refuse heap. Then a non-human, who had been an enemy in the past, possessed a young cow and caused him to lose his life. As the Teacher was leaving Sāvatthi, he saw Bāhiya fallen at the refuse heap, and said, "Take Bāhiya Dārucīriya's body," had the funeral rites performed, and had a Cetiya built at the four crossroads. Then a discussion arose in the Sangha: "The Tathāgata had the Sangha perform the funeral rites for Bāhiya, took his relics, and had a Cetiya built. What path did he realize? Was he a Sāmaṇera or a Bhikkhu?" They raised this question. The Teacher, having made that the basis of a teaching, proclaimed his passing away, increasing the Dhamma teaching, "Bāhiya, O Bhikkhus, was wise." Again, a discussion arose in the Sangha: "The Teacher did not teach Bāhiya much Dhamma, and yet he says that he attained Arahantship. What is this?" The Teacher, saying "Much or little Dhamma is not the reason, just as an antidote is for one who has taken poison," spoke this verse in the Dhammapada:

"Better than a thousand verses composed of meaningless words,
Is one verse-line, hearing which one is calmed." (dha. pa. 100);

At the end of the teaching, eighty-four thousand beings drank the deathless nectar. This story of Bāhiya Thera is already found in detail in the Sutta (udā. 10), so it is not related at length here. In another instance, the Teacher, sitting in the midst of the Sangha, placed Bāhiya Thera in the foremost position among those of quick comprehension.

The Story of Kumāra Kassapa Thera

217.In the ninth (case, foremost among) eloquent speakers: Those who speak Dhamma in a variegated manner. It is said that the Thera, when speaking Dhamma to even one or two people, would explain it adorned with many similes and reasons. Therefore, he became known as the foremost among eloquent speakers.

In connection with his question (by the king), this is the sequential story: In the time of the Buddha Padumuttara, he was born into a good family in the city of Haṃsavatī, and when he came of age, while listening to the Dhamma talk of the Ten-Powered One, he saw the Teacher placing a certain Bhikkhu in the foremost position among eloquent speakers, and having performed meritorious deeds aspiring for that position, he wandered among Devas and humans. During the time of the Buddha Kassapa, in the time of the Sakkas, having become an intimate companion of seven Bhikkhus, and having practiced the ascetic life on a mountaintop, without any decline in his morality, he passed away from there and was reborn in the Deva realm, experiencing prosperity for one Buddha-era. In the time of our Teacher, he was born in Rājagaha in the womb of a certain woman from a good family. She first asked her parents, and not getting permission to ordain, went to her family's home and conceived. Unaware of this, she pleased her husband and, with his permission, was ordained among the Bhikkhunis. Seeing the sign of pregnancy, the Bhikkhunis asked Devadatta, and he said, "She is not a Samaṇa." They asked the Ten-Powered One, and the Teacher had the Thera Upāli investigate. The Thera, having summoned families living in the city of Sāvatthi and the female lay disciple Visākhā, and having verified, said, "The pregnancy was conceived before, the ordination is pure." The Teacher gave approval to the Thera, saying, "The case is well decided."

He is called Kumāra Kassapa. Moreover, because he was the king's foster son, they recognized him as Kumāra Kassapa.

From the time of his ordination, he engaged in both Vipassanā and learning the Buddha's teachings. Then the Great Brahma, who had practiced the ascetic life with him on the mountaintop, attained the fruit of Anāgāmi, and was reborn in the Pure Abodes, reflecting at that time, saw Kumāra Kassapa, and thought, "My friend is struggling with Vipassanā; having gone to him and shown him the way to Vipassanā, I will create a means for him to attain the path and its fruit." Standing in the Brahma realm, having arranged fifteen questions, he appeared in the Andhavana (Blind Wood) at the end of the night, in the place where Kumāra Kassapa Thera was dwelling. The Thera, seeing the light, asked, "Who is there?" (The Brahma) said, "I am a Brahma who formerly practiced the ascetic life with you, attained the fruit of Anāgāmi, and was reborn in the Pure Abodes." Asked for what reason he had come, the Great Brahma, in order to reveal his reason for coming, having recited those questions, said, "Having learned these questions, you should approach the Tathāgata when the dawn arises and ask them; for other than the Tathāgata, there is no one capable of answering these questions," and then he went to the Brahma realm.

The Thera, on the following day, approached the Teacher, paid homage, and asked the questions in the manner stated by the Great Brahma. The Teacher, having led Kumāra Kassapa Thera to Arahantship, answered the questions. The Thera, having learned them in the manner stated by the Teacher, went to the Andhavana and, having established Vipassanā, attained Arahantship. From then on, when giving a Dhamma talk to the four assemblies, he would speak eloquently, adorning it with many similes and reasons. Then the Teacher, having made the Suttanta (dī. ni. 2.406 ff) the basis of the story, adorning it with the fifteen questions of King Pāyāsi, placed him in the foremost position among eloquent speakers in this Dispensation.

The Story of Mahā Koṭṭhita Thera

218.In the tenth (case, foremost among) those who have attained the discriminations: (This) shows that Mahā Koṭṭhita Thera is the foremost of those who have attained the four discriminations. This Thera, being skilled in his own discriminations, even when approaching well-known great disciples and asking questions, or even when approaching the Ten-Powered One and asking questions, asks questions only within the scope of discriminations. Thus, due to this skill, he became known as the foremost among those who have attained the discriminations.

In connection with his question (by the king), this is the sequential story: In the time of the Buddha Padumuttara, he was born into a wealthy family in the city of Haṃsavatī, and at another time, while listening to the Teacher's Dhamma talk, he saw the Teacher placing a certain Bhikkhu in the foremost position among those who have attained the discriminations, and having performed meritorious deeds, he aspired for that position. Having done good deeds as long as he lived, wandering among Devas and humans, in this Buddha's era, he was born in a Brahmin family in Sāvatthi. They gave him the name Koṭṭhita-Māṇava. When he came of age, having learned the three Vedas, one day, after listening to the Teacher's Dhamma talk, with faith restored, he was ordained. From the time of his ordination, engaging in Vipassanā, he attained Arahantship together with the discriminations, and always being skilled in the discriminations, when asking questions, he would ask them only within the scope of discriminations. Then the Teacher, at another time, having made the Mahāvedalla Sutta (ma. ni. 1.449 ff) the basis of the story, placed him in the foremost position among those who have attained the discriminations.

The Commentary on the Third Chapter.

14. The Etadagga Chapter

(14) 4. The Fourth Etadagga Chapter

The Story of Ānanda Thera

219-223.In the fourth (chapter), in the first (case, foremost among) the well-learned, etc.: There were other Theras who were well-learned, mindful, intelligent, resolute, and attendant. But this venerable Āyasmā, while learning the Buddha's teachings, stood in the position of treasurer of the teaching in the Dispensation of the Ten-Powered One, and memorized (the teachings). Therefore, he became known as the foremost among the well-learned. And for this very Thera, the retentive memory for holding the Buddha's teachings was stronger than that of other Theras, therefore he became known as the foremost among the mindful. This very Āyasmā, standing in one place, memorized sixty thousand words and knew all the words in the manner stated by the Teacher, therefore he became known as the foremost among the intelligent. For this very Āyasmā, the energy in learning the Buddha's teachings, the energy in reciting, the energy in remembering, and the energy in attending to the Teacher were unmatched by others, therefore he became known as the foremost among the resolute. And when attending upon the Tathāgata, he did not attend in the manner of other attending Bhikkhus, for other attending Bhikkhus did not attend for long, nor did they attend knowing the mind of the Buddhas. But this Thera, from the day he received the position of attendant, having aroused his energy, attended knowing the mind of the Tathāgata. Therefore, he became known as the foremost among the attendants.

In connection with his question (by the king), this is the sequential story: It is said that one hundred thousand Kappas ago, a Teacher named Padumuttara arose in the world. He had a city named Haṃsavatī, a king named Nanda as his father, a queen named Sumedhā as his mother, and the Bodhisatta was a prince named Uttara. On the day of his son's birth, he went forth in the Great Renunciation, engaged in striving, and gradually attained omniscience, and having uttered the exclamation "Through many a birth I wandered in Saṃsāra," he spent seven weeks at the Bodhi tree, and then brought his foot down, thinking, "I will establish (my Dispensation) on earth." Then a lotus arose from the earth, splitting it open, of the size mentioned before. From then on, the Blessed One was known only as Padumuttara. He had two chief disciples named Devala and Sujāta, two chief female disciples named Amitā and Asamā, and an attendant named Sumana. The Blessed One Padumuttara, caring for his father, lived in the capital city of Haṃsavatī, surrounded by a retinue of one hundred thousand Bhikkhus.

His younger brother was named Sumanakumāra. The king gave him Bhogagāma, a hundred and twenty yojanas from Haṃsavatī. He would occasionally come and visit his father and the Teacher. Then one day, a frontier region revolted, and Sumana sent a message to the king. The king sent back a message, "Why were you stationed there by me?" He suppressed the thieves and sent word to the king, "The countryside is peaceful, O King." The king, pleased, said, "Let my son come quickly." He had about a thousand courtiers. He consulted with them on the way: "If my father, being pleased, grants me a boon, what should I take?" Then some said to him, "Take an elephant, take a horse, take a kingdom, take the seven jewels." Others said, "You are the sons of a sovereign; wealth is not difficult for you to obtain, and all of this, even if obtained, must be left behind; only merit can be taken along. Therefore, when the king offers a boon, take the boon of attending upon the Blessed Padumuttara for three months." He said, "You are my good friends; this was not in my mind, but you have brought it up, so I will do it." Having gone and paid homage to his father, being embraced by his father and kissed on the head, when he was told, "I will give you a boon, my son," he said, "I desire, O Great King, to make my life not in vain by attending upon the Blessed One for three months with the four requisites; grant me this boon, O King." "It is not possible, dear son, ask for another boon." "O King, khattiyas do not have two statements; give me this very boon, I have no need for another." "Dear son, the minds of Buddhas are difficult to know; if the Blessed One does not wish it, what will be the result even if I give it?" "Good, O King, I will know the mind of the Blessed One," and he went to the monastery.

At that time, the Blessed One, having finished the meal, had entered the Perfumed Chamber (gandhakuṭi); he went to the bhikkhus gathered in the maṇḍala-māḷa. They said to him, "Royal Prince, why have you come?" "To see the Blessed One; show me the Blessed One." "We, Royal Prince, are not able to see the Teacher at any moment we wish." "Who, then, Venerable Sirs, is able?" "The Venerable Sumanatthera, Royal Prince." "Where, Venerable Sirs, is the Elder?" Having asked the place where the Elder was sitting, he went, paid homage, and said, "I desire, Venerable Sir, to see the Blessed One; show me the Blessed One." The Elder, while the royal prince was looking on, entered into the āpokasiṇa jhāna, superimposed water on the great earth, plunged into the earth, and appeared in the Teacher's very Perfumed Chamber. Then the Blessed One said to him, "Sumana, why have you come?" "Royal Prince, Venerable Sir, has come to see the Blessed One." "Then, bhikkhu, spread out a seat." Again, the Elder, while the royal prince was looking on, took the Buddha's seat, plunged into the Perfumed Chamber, appeared in the outer enclosure, and spread out the seat in the enclosure. The royal prince, seeing these two wonderful events, thought, "This bhikkhu is indeed great."

The Blessed One also came out of the Perfumed Chamber and sat on the prepared seat. The royal prince, having paid homage to the Blessed One, exchanged courteous greetings. When asked, "When did you come, Royal Prince?" he said, "Venerable Sir, when you had entered the Perfumed Chamber, the bhikkhus sent me to the Elder, saying, 'We are not able to see the Blessed One at any moment we wish.' The Elder, however, shows him with a single word; the Elder, Venerable Sir, seems to be a favorite in your Dispensation." "Yes, Royal Prince, this bhikkhu is a favorite of mine in my Dispensation." "Venerable Sir, having done what in the Dispensation of the Buddhas do they become favorites?" "By giving dāna, undertaking sīla, performing the uposatha kamma, Kumāra." The Blessed One accepted with silence. The royal prince, having gone to his own dwelling, prepared a great offering all night and gave what is called a Khandhāvāra meal for seven days.

On the seventh day, having paid homage to the Teacher, he said, "Venerable Sir, I have obtained from my father the boon of attending to you for three months during the rainy season (antovassa); may the Blessed One accept my residence during the rains for three months." The Blessed One, having looked to see "Is there a purpose in going there?" and seeing that there was, said, "The Tathāgatas delight in solitary dwellings, Royal Prince." The prince said, "The unknown is known by the Blessed One, the unknown is known by the Sugata," and saying, "I, Venerable Sir, will go ahead and have a monastery built; come with a hundred thousand bhikkhus sent by me," having made the Blessed One promise, he went to his father and said, "The Blessed One has given me his promise, O King; you should send the Blessed One when I have sent word," and having paid homage to his father, he went out, building a monastery at each yojana, and went a distance of one hundred and twenty yojanas. Having gone and, while seeking a site for a monastery in his own city, having seen the garden of a householder named Sobhana, having bought it for a hundred thousand and spending another hundred thousand, he had a monastery built. There, he had a Perfumed Chamber built for the Blessed One and huts, cave dwellings, and pavilions built for the rest of the bhikkhus for their daytime and nighttime dwellings, and having completed the surrounding wall and the gatehouse, he sent word to his father, "My task is finished; send the Teacher."

The king, having fed the Blessed One, said, "The Blessed One, Sumana's task is finished; he is awaiting your arrival." The Blessed One, surrounded by a hundred thousand bhikkhus, staying at the monasteries at each yojana, went. The prince, hearing that "The Teacher is coming," went out to greet him for a yojana, honoring him with perfumes, garlands, and so on, having led him into the monastery –

"Bought by me for a hundred thousand, built for a hundred thousand;
The garden named Sobhana, accept it, O Great Sage." –

He dedicated the monastery. On the day of entering the rains (vassūpanāyika), having given dāna, having summoned his sons, wives, and courtiers, he said, "The Teacher has come to our presence from afar, and Buddhas are devoted to the Dhamma, not looking at material things. Therefore, I will wear these two robes for these three months, undertake the ten precepts, and live here; you should give dāna for three months to the hundred thousand arahants with this same sustenance."

Living in a place similar to the dwelling place of the Venerable Sumana, seeing all the duties that the Elder performed for the Blessed One, thinking, "This Elder is exceedingly dear in this place; it is fitting for me to aspire to a similar position," having entered the village near the end of the rains (pavāraṇā) and having given a great dāna for seven days, on the seventh day, having placed triple robes (ticīvara) at the feet of the hundred thousand bhikkhus, having paid homage to the Blessed One, "Venerable Sir, this merit done by me, starting from the Khandhāvāra dāna for seven days, was not done desiring the wealth of Sakka, nor the wealth of Māra or Brahmā, but desiring to be an attendant of a Buddha. Therefore, may I also in the future be an attendant of a Buddha like the Venerable Sumanatthera," he paid homage, standing on the five points (pañcapatiṭṭhita). The Teacher, seeing no obstruction for him, having declared it, departed. The prince, hearing that, thinking, "The words of the Buddhas are indeed not twofold," on the second day, taking the bowl and robe of Gotama Buddha, was as if going behind him.

In that Buddha-era, having given dāna for a hundred thousand years, having been reborn in the heavens, in the time of Kassapa Buddha, he offered an upper robe to take the Elder's bowl while he was wandering for alms and made an offering. Again, having been reborn in the heavens, having passed away from there, having become the king of Bārāṇasī, while on the upper terrace of his palace, seeing eight Paccekabuddhas coming through the sky from Gandhamādana, having invited them, fed them, and had eight leaf huts (paṇṇasālā) built for them in his auspicious garden, and having prepared eight all-jeweled seats and jewel-stands in his residence for them to sit on, he made attendance for ten thousand years. These are the manifest instances.

For a hundred thousand kappas, giving dāna, having been reborn in Tusita heaven together with our Bodhisatta, having passed away from there, he was born in the house of Amitodana Sakka. Then, because he was born making all his relatives delighted and joyful, they gave him the name Ānanda. Having attained complete Enlightenment by gradually going forth, having come to Kapilavatthu on his first journey, when the Blessed One went forth from there, when princes were going forth for the sake of the Blessed One's retinue, having gone forth together with Bhaddiya and others, having gone forth in the presence of the Blessed One, not long after, having heard a Dhamma talk in the presence of the Venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry (sotāpattiphala).

Now at that time, for twenty years after the Blessed One's first enlightenment, there were no permanent attendants. Once Nāgasamāla wandered taking the bowl and robe, once Nāgita, once Upavāṇa, once Sunakkhatta, once Cundo the novice, once Sāgata, once Rādha, once Meghiya. There, once the Blessed One, traveling along a road with the Venerable Nāgasamālatthera, reached a fork in the road. The Elder, deviating from the road, said, "Blessed One, I will go by this road." Then the Blessed One said to him, "Come, bhikkhu, let us go by this road." He, saying, "Here, Blessed One, take your bowl and robe, I will go by this road," began to place the bowl and robe on the ground. Then the Blessed One, saying, "Bring it here, bhikkhu," having taken the bowl and robe, went. Even while that bhikkhu was going by the other road, thieves stole his bowl and robe and broke his head. He, thinking, "The Blessed One is now my refuge, not another," came to the presence of the Blessed One with blood flowing. When asked, "What is this, bhikkhu?" he announced that event. Then the Blessed One, saying to him, "Do not worry, bhikkhu, it was for this reason that we prevented you," consoled him.

Once, the Blessed One, together with the Venerable Meghiyatthera, went to Jantugāma in Pācīnavaṃsa Migadāya. There too, Meghiya, having wandered for alms in Jantugāma, having seen a delightful mango grove on the riverbank, saying, "Blessed One, take your bowl and robe, I will practice the life of a recluse in that mango grove," even though he was prevented three times by the Blessed One, having gone, being assailed by unwholesome thoughts, he came back and announced that event. The Blessed One, saying, "Having considered this very reason for you, we prevented you," gradually went to Sāvatthi. There, seated on the excellent Buddha-seat prepared in the Perfumed Chamber enclosure, surrounded by the community of bhikkhus, he addressed the bhikkhus, "Bhikkhus, now I am old; some bhikkhus, when told, 'Let us go by this road,' go by another; some place my bowl and robe on the ground; do you know a bhikkhu as my permanent attendant?" Dhamma-saṃvega arose in the bhikkhus. Then the Venerable Sāriputta, rising from his seat, having paid homage to the Blessed One, said, "I, Venerable Sir, desiring only you, fulfilled the perfections for more than a hundred thousand kappas and countless asaṅkhyeyyas; surely an attendant like me, greatly wise, is fitting; I will attend upon you." The Blessed One rejected him, "Enough, Sāriputta, in whatever direction you dwell, that direction is not empty, for your advice is like the advice of the Buddhas; therefore, I have an attendant's duty with you." In this same way, eighty great disciples, beginning with Mahāmoggallāna, arose. The Blessed One rejected all of them.

But Ānanda Thera remained silent. Then the monks said to him, "Friend Ānanda, the Sangha requests a position as attendant; you also should request it." He replied, "What kind of obtained position is that, friends? Does the Teacher not see me? If the Teacher approves, he will say, 'Ānanda, attend to me!'" Then the Blessed One said, "No, monks, Ānanda should not be urged by others; having understood himself, he will attend to me." Then the monks said, "Arise, friend Ānanda, arise, friend Ānanda, request the Ten-Powered One for the position of attendant!" The Thera arose and requested eight boons, four rejections and four requests.

The four rejections were: "If, venerable sir, the Blessed One does not give me the fine robe he has obtained himself, does not give me almsfood, does not allow me to live in his private chamber, and does not go accepting invitations, then I will attend upon the Blessed One." When asked, "What fault did you see in this, Ānanda?" he said, "If I, venerable sir, receive these things, there will be those who say, 'Ānanda enjoys the fine robe obtained by the Ten-Powered One, enjoys the almsfood, lives in the private chamber, goes alone to invitations. While obtaining this gain, he attends upon the Tathāgata; what burden is there for one attending in this way?'" These were the four rejections he requested.

The four requests were: "If, venerable sir, the Blessed One goes to an invitation accepted by me, if I can show the Blessed One to the assembly that has come from foreign lands and foreign territories to see the Blessed One as soon as they arrive, if I can approach the Blessed One at the very moment when doubt arises in me, and if the Blessed One will relate to me what Dhamma he preaches in my absence, then I will attend upon the Blessed One." When asked, "What benefit do you see in this, Ānanda?" he said, "Here, venerable sir, faithful sons of good families, not obtaining an opportunity with the Blessed One, will say to me, 'Tomorrow, venerable Ānanda, may the Blessed One accept alms in our house.' If the Blessed One does not go there, I will not obtain the opportunity to show the assembly and dispel their doubt at the very moment they wish, and there will be those who say, 'What does Ānanda attend upon the Ten-Powered One for? The Blessed One does not even grant him this much favor.' And those away from the Blessed One will ask me, 'Friend Ānanda, where was this verse, this sutta, this Jātaka preached?' If I cannot fulfill that, there will be those who say, 'Friend, do you not even know this much? Why do you wander for so long like a shadow, not leaving the Blessed One?' Therefore, I desire the re-telling of even the Dhamma preached in my absence." These were the four requests he made. The Blessed One granted them to him.

Having thus received these eight boons, he became a constant attendant. For the sake of that very position, he attained the fruit of the perfections fulfilled for a hundred thousand aeons. From the day he obtained the position of attendant, attending upon the Ten-Powered One with duties such as water of two kinds, tooth sticks of three kinds, attendance for hands and feet, attendance for the back, sweeping the Perfumed Chamber compound, and thinking, "At this time, it is proper for the Teacher to obtain this, it is proper to do this," he became an attendant nearby during the day, and immediately after nightfall, taking a torch, he would walk around the Perfumed Chamber compound nine times in one night. Thus he thought, "If drowsiness should overcome me, I might not be able to answer when the Ten-Powered One calls." Therefore, he never released the torch from his hand all night long. This is so much the account. In the latter part, however, while the Teacher was dwelling at Jetavana, after praising Thera Ānanda, the treasurer of the Dhamma, in many ways, he placed the Thera in the foremost position among the monks in this Dispensation who were learned, mindful, intelligent, steadfast, and attendants.

The Story of Uruvela Kassapa Thera

224."Chief of the great assemblies" means he showed that Uruvela Kassapa was chief of the great retinues. For the retinues of other Theras are great at one time and small at another, but this Thera always had a constant retinue of one thousand ascetics together with his two brothers. If each of them ordained one ascetic, there would be two thousand ascetics; if they ordained two each, there would be three thousand. Therefore, he was known as chief of the great retinues. "Kassapa" was his gotta. Because he went forth at Uruvela, he was known as Uruvela Kassapa.

This is the progressive account in his act of aspiration: In the time of Padumuttara Buddha, having been reborn in a good family in Hamsavatī city, when he came of age, while listening to the Teacher's Dhamma talk, seeing the Teacher placing one monk in the foremost position among the great assemblies, he thought, "May I also be like this in the future." Having given a great offering to the Sangha headed by the Buddha for seven days, having covered them with triple robes, having worshipped the Teacher, he made the aspiration for the state of chief of the great assemblies. The Teacher, seeing no obstruction, predicted, "In the Dispensation of Gotama Buddha in the future, he will become the chief of the great assemblies," and departed.

That son of good family, having done meritorious deeds as long as he lived, wandering among gods and humans, ninety-two aeons ago, was born as the younger brother of Vemātika in the time of Phussa Buddha; his father was named King Mahinda. He had two other younger brothers. Thus, those three brothers obtained positions separately. As said in the manner mentioned below, having appeased the angry border region and having obtained a boon from their father, they took the boon, "We will attend upon the Ten-Powered One for three months." Then it occurred to them, "While we are attending upon the Ten-Powered One, it is fitting to do what is suitable." Having appointed one minister in the position of provider, having made one the knower of income and expenditure, having appointed one in the position of server for the Sangha headed by the Buddha, having undertaken the ten precepts themselves, they protected the precepts for three months. Those three ministers, in the very manner mentioned below, were born in this Buddha's Dispensation as Bimbisāra, Visākha, and Raṭṭhapāla.

Those princes, after the rains retreat, having honored the Sangha headed by the Buddha with offerings of requisites with their own hands, having done meritorious deeds as long as they lived, even before the arising of our Ten-Powered One, were born in brahmin families and all three were named Kassapa according to their gotta. Having come of age, they learned the three Vedas. The eldest brother had five hundred students as a retinue, the middle one had three hundred, and the youngest had two hundred. Looking for the essence in their texts, they saw only what was visible in this life, not what pertained to the next. Then the eldest brother, together with his retinue, went to Uruvela and went forth into the ascetic life, becoming known as Uruvela Kassapa; the one who went forth on the bank of the Mahāgangā River became known as Nadī Kassapa; the one who went forth at Gayāsīsa became known as Gayā Kassapa.

Thus, while they were living there having gone forth into the ascetic life, after the passing of many days, our Bodhisatta, having gone forth in the Great Renunciation, having penetrated the knowledge of omniscience, gradually set in motion the Wheel of the Dhamma, having established the group of five monks in arahantship, having also tamed the group of fifty-five, headed by Yasa, and having sent forth sixty arahants on tour, saying, "Wander, monks, for the benefit of the many," having tamed the group of the Bhaddavaggiya, seeing the cause for Uruvela Kassapa, knowing, "When I have gone there, the three brothers together with their retinues will attain arahantship," alone and without a second, went to the dwelling place of Uruvela Kassapa and having asked for the fire chamber for a dwelling, having made the taming of the Nāga there the beginning, having tamed Uruvela Kassapa together with his retinue with one and a half thousand miracles, he ordained them. Knowing about his going forth, the other two brothers also came with their retinues and went forth; all of them were "Come, monk"s, wearing robes and carrying bowls made by psychic power.

The Teacher, taking that thousand ascetics, went to Gayāsīsa and sitting on the back slope, considering, "What kind of Dhamma teaching is suitable for these?" thought, "These wandered practicing fire worship; it is fitting to show them the three existences as if they were a burning house." He preached the Ādittapariyāya Sutta (mahāva. 54). At the end of the discourse, all of them attained arahantship. The Teacher, surrounded by them, because of the promise given earlier to King Bimbisāra, went to the Laṭṭhivana garden in Rājagaha city. The king, having heard about the arrival of the Ten-Powered One, together with twelve myriads of brahmins and householders, approached the Teacher, worshipped him, and sat down to one side. The Teacher, looking at the entire assembly, seeing the great crowd paying homage to Uruvela Kassapa, thinking, "These do not know the greatness of either me or Kassapa, and because they are with vitakka, they are not able to receive the teaching properly," gave a sign to the Thera, "Kassapa, cut off the vitakka of those who attend you." The Thera, accepting the Teacher's word, having risen from his seat, having worshipped the Teacher with the fivefold prostration, having risen into the sky to the height of a palm tree, having shown psychic display, saying, "The Teacher is my Blessed One, venerable sir, I am a disciple; the Teacher is my Blessed One, venerable sir, I am a disciple," came down and worshipped the feet of the Ten-Powered One. In this way, for the seventh time, having risen up into the sky to the height of seven palm trees, again having come back, having worshipped the feet of the Ten-Powered One, he sat down to one side.

At that time, the great crowd, their doubt in the Teacher gone, thinking, "This is the great ascetic in the world," then the Teacher taught them the Dhamma. At the end of the discourse, the king, together with eleven myriads of brahmins and householders, was established in the fruit of stream-entry, and one myriad declared themselves to be lay followers. Those monks, about a thousand, who were the retinue of Uruvela Kassapa, considering according to their habitual practice, "Our ascetic duty has reached its peak; what will we do by going outside?" wandered surrounding Uruvela Kassapa Thera alone. If each of them took one dependent, there would be two thousand; if they took two each, there would be three thousand. From then on, it is fitting to speak of however many dependents they had. This is the account here. In the latter part, however, while the Teacher was dwelling at Jetavana, he placed the Thera in the foremost position among the great assemblies.

The Story of Kāḷudāyī Thera

225."Those who please families" means those who gladden families. This Thera, without even seeing the Buddha, pleased the dwelling of King Suddhodana, therefore he was known as chief of those who please families.

He was born named Kāḷudāyī. He grew up playing childish games with the Bodhisatta.

Afterwards, the Bodhisatta, having gone forth in the Great Renunciation and gradually attained omniscience, established the Wheel of Dhamma and, while benefiting the world, resided near Rājagaha. At that time, King Suddhodana, hearing that "Prince Siddhartha has attained enlightenment and is residing near Rājagaha in the Bamboo Grove," sent one courtier with a retinue of a thousand men, saying, "Bring my son here." He traveled sixty yojanas and, seeing the Ten-Powered One seated amidst the four assemblies, entered the monastery during the Dhamma talk. Thinking, "Let the message sent by the king wait," he stood at the edge of the assembly and, listening to the Teacher's Dhamma talk, attained Arahatship right there along with his thousand men. Then, the Teacher extended his hand to them, saying, "Etha Bhikkhavo (Come, O monks)," and all of them instantly became monks with their robes and alms bowls miraculously appearing, like elders of sixty years. From the moment they attained Arahatship, they remained neutral, and did not convey the message sent by the king to the Ten-Powered One. The king, thinking, "He neither goes nor returns, nor is any message heard," sent another courtier in the same manner, saying, "Come, dear one, you go." He also went and, in the same manner as before, attained Arahatship with his retinue and remained silent. In this way, he sent nine courtiers along with nine thousand men. All of them, having accomplished their task, remained silent.

Then the king thought, "So many people have not spoken to me about the Ten-Powered One coming here due to a lack of affection for me. Others who go will also not be able to bring the Ten-Powered One. But my son Udayi is the same age as the Ten-Powered One and played with him in the dust, and he has affection for me." So, he summoned Kaludayi and said, "Dear one, go with a retinue of a thousand men and bring the Ten-Powered One." Udayi replied, "I will bring him, O King, provided I can ordain like the men who went before." "Whatever you do, just let me see my son!" "Very well, O King," Udayi replied, and taking the king's message, went to Rājagaha. There, during the Teacher's Dhamma talk, he stood at the edge of the assembly, listened to the Dhamma, and attained the fruit of Arahatship with his retinue, establishing himself in the state of "Come, O monk." Then he thought, "This is not yet the time for the Ten-Powered One to go to his ancestral city. That time will be in the spring when the groves are in full bloom and the earth is covered with green grass." Awaiting the right time, he, knowing that the time had come, said –

‘‘Not too cold, not too hot,
Not too much famine and hunger;
The ground is verdant and green,
This is the time, O Great Sage!’’ –

With about sixty verses, he described the journey to the Ten-Powered One, praising the road. The Teacher thought, "Udayi is describing the journey; this is the time to go to Kapilavatthu." Accompanied by a retinue of twenty thousand monks, he set out on a journey without delay.

Venerable Udayi, knowing that the Teacher had departed, thought, "It is fitting to give a signal to my father, the great king." He rose into the sky and appeared in the king's palace. King Suddhodana, seeing the Elder, was delighted and had him seated on a precious couch. He filled a bowl with various delicious foods prepared for himself and gave it to the Elder. The Elder stood up, indicating that he was about to leave. "Sit down and eat, dear one," said the king. "I will eat after going to the Teacher," said the Elder. "Where is the Teacher, dear one?" "Accompanied by twenty thousand monks, he has set out on a journey to see you, O King." "After you have partaken of this alms-food, bring alms-food from here until my son arrives in this city." The Elder, having finished his meal, took the food to be offered to the Ten-Powered One, delivered a Dhamma talk, and, without showing himself to the Ten-Powered One, made the entire royal palace gain faith and devotion. Then, in full view of everyone, he threw the bowl into the sky and, rising into the sky himself, took the alms-food and placed it in the Teacher's hand. The Teacher partook of that alms-food. The Elder brought food from the royal palace to the Teacher, who was traveling one yojana per day on a journey of sixty yojanas. This is how the story should be understood. Then, afterwards, the Teacher placed the Elder in the foremost position among those who bring faith to families, saying, "He has brought faith to the entire palace of my father, the great king."

The Story of Venerable Bākula

226. In the fourth, appābādhānaṃ means without sickness. Bākula means the Elder who received this name because he was raised in two families.

Regarding his past action (pañhakamme), this is the sequential story: It is said that in the distant past, more than a hundred thousand aeons ago, at the head of an incalculable period, he was reborn in a brahmin family before the arising of Anomadassi, the Ten-Powered One. Having reached adulthood and mastered the Vedas, he saw no essence in the three Vedas and, thinking, "I will seek the welfare of the next life," he went forth into the ascetic life at the foot of a mountain, attained the five supernormal powers and the eight attainments, and spent his time in the bliss of jhāna. At that time, Anomadassi, the Bodhisatta, having attained omniscience, was traveling with a retinue of noble disciples. The ascetic, hearing that "three jewels have arisen," went to the Teacher, listened to the Dhamma, and took refuge at the end of the discourse, but he could not abandon his dwelling place. From time to time, he would go to see the Teacher and listen to the Dhamma.

Then, on one occasion, the Tathāgata suffered from a stomach ailment. The ascetic, having come to see the Teacher and hearing that "the Teacher is ill," asked, "What is the ailment, Venerable Sir?" When told, "A stomach ailment," he thought, "This is the time for me to do merit." He went to the foot of the mountain, collected various medicines, and gave them to the attendant Elder, saying, "Bring this medicine to the Teacher." With the use of the medicine, the stomach ailment was relieved. He went to the Teacher when he was well and said, "Venerable Sir, because the Tathāgata has recovered due to my medicine, may there be no disease in my body, not even the size of a drop of milk, in any existence in the future." This was his meritorious deed in that lifetime.

Having passed away from there, he was reborn in the Brahma realm. After wandering among gods and humans for one incalculable aeon, he was reborn in a wealthy family in Hamsavati during the time of Padumuttara Buddha. Seeing the Teacher placing a certain monk in the foremost position among those free from sickness, he performed an act of aspiration, wishing for that position in the future. Having done good deeds for the duration of his life and wandering among gods and humans, he was reborn in a brahmin family in Bandhumati before the arising of Vipassi, the Ten-Powered One. In the same manner as before, he went forth into the ascetic life, attained jhāna, and lived at the foot of a mountain.

Vipassi Bodhisatta also, having attained omniscience, was staying in Khema Deer Park near Bandhumati, caring for his father, the great king, surrounded by a retinue of sixty-eight hundred thousand monks. Then this ascetic, knowing of the Ten-Powered One's arising in the world, came and, having listened to the Teacher's Dhamma talk, took refuge, but he could not give up his ascetic life. However, from time to time, he would attend upon the Teacher.

Then, on one occasion, except for the Teacher and his two chief disciples, an illness called "head sickness" arose in the remaining monks due to the wind touching the flowers in the Himalayas. The ascetic, having come to attend upon the Teacher, saw the monks lying down with their heads covered and asked, "What is the matter, Venerable Sir? Is the Sangha of monks unwell?" "The monks have a 'grass-flower' sickness, friend," he was told. The ascetic thought, "This is the time for me to do meritorious deeds by performing physical service for the Sangha of monks." By his power, he collected various medicines, mixed them together, and gave them to the monks. The illness of all the monks disappeared instantly.

Having lived for the duration of his life and been reborn in the Brahma realm, after wandering among gods and humans for ninety-one aeons, he was born in a wealthy family in Bārāṇasi during the time of Kassapa Buddha. While living the household life, he thought, "My dwelling is weak; I will go to the border area, bring building materials, and build a house." While traveling with carpenters, he saw an old, dilapidated monastery along the way and thought, "Let my house-building wait; it will not go with me. But whatever I can do to build something that will go with me, I should do first." He had the carpenters collect building materials and build an uposatha hall, a dining hall, a fire hall, a long walkway, a bathhouse, a storage hut, a latrine, and a sickroom in that monastery. He prepared and provided everything that the Sangha of monks could use and consume, including medicine.

Having done good deeds for as long as he lived and wandering among gods and humans for an entire Buddha-interval, he was reborn in a wealthy family in Kosambi just before the arising of our Ten-Powered One. From the day of his conception, that wealthy family reached the peak of gain, fame, and glory. Then, after his mother gave birth, she thought, "This child is meritorious and has done good deeds. For as long as he lives, healthy and long-lived, he will be a source of wealth for us. Children who are bathed in the Great Yamuna River on the day of their birth become free from disease." So she sent him to be bathed. According to the Majjhima reciters, "On the fifth day, after washing his head, she sent him to play in the river." There, as the nurse was playing with the child by submerging and raising him, a fish saw the child and, thinking, "This is my food," opened its mouth and approached. The nurse threw the child away and fled. But the meritorious being did not suffer; it was as if he had entered his bedroom and lay down. The fish, burning as if it had swallowed a hot iron ball due to the child's power, traveled thirty yojanas with great speed and entered the net of a fisherman living in the city of Bārāṇasi. Usually, large fish die when they are caught in a net and killed, but this fish died as soon as it was taken out of the net due to the child's power. The fishermen, having caught a large fish, would normally cut it up and sell it, but due to the child's power, they could not cut it up. Carrying the whole fish intact, they went around the city, saying, "We will sell it for a thousand," but no one would buy it.

In that city, there was a wealthy family with eighty kotis of wealth but no children. Reaching the entrance of their house, when asked, "What do you want in exchange?" they said, "Kahapanas." They gave kahapanas and took the fish. The wealthy woman usually did not play with fish on other days, but on that day, she placed the fish on a plank and cut it up herself. While people usually cut fish from the belly, she cut it from the back and saw a golden-colored child in the fish's belly. She cried out, "I have found a son in the fish's belly!" and taking the child, went to her husband. The wealthy man immediately had a drum beaten and, taking the child, went to the king and said, "I have found a child in the fish's belly, what should I do?" The king said, "He is meritorious, having lived healthy in the fish's belly. Raise him."

The other family heard, "It is said that a wealthy family in Bārāṇasi has found a child in a fish's belly." They went there. Then, his mother, seeing the child adorned and playing, recognized him and declared his identity. The others said, "He is my son." "Where did you find him?" "In the fish's belly." "He is not your son, he is my son!" "Where did you find him?" "I carried him in my womb for ten months, and then a fish swallowed him while he was playing in the river." "Your son must have been swallowed by another fish. But this one was found by me in the fish's belly." Both of them went to the royal court. The king said, "Since she carried him in her womb for ten months, she cannot be denied motherhood. And since there is no one who catches a fish without removing the gills and other organs, she also cannot be denied motherhood since he was found in the fish's belly. Let the child be an heir to both families." From then on, both families reached the peak of gain, fame, and glory. Since he was raised by two families, they named him Bākula-kumāra.

Having come of age, they built three palaces for him in each of the two cities and provided theatrical performances. He resided in each city for four months. After staying for four months in one city, they would construct a pavilion on a carriage and place him there along with the theatrical performers. Enjoying the prosperity, he would travel to the other city in four months. The theatrical performers residing in that city, anticipating that he would arrive halfway in two months, would go out to meet him, surround him, and bring him to their city in two months. The other theatrical performers would return to their own city. After residing there for four months, he would return to the other city in the same manner. Thus, he enjoyed prosperity for eighty full years.

At that time, our Bodhisatta, having attained omniscience and set in motion the unsurpassed Wheel of Dhamma, was wandering on tour in due course and arrived at Kosambi, or Varanasi, according to the reciters of the Middle Length Discourses (Majjhima Nikāya). Bākula the wealthy man, hearing that the Ten-Powered One had arrived, took much perfume and garlands, went to the Teacher, listened to the Dhamma talk, and, having regained faith, went forth. Within seven days, while still a worldling, he attained Arahatship along with the discriminations (paṭisambhidā) at the dawn of the eighth day. Then, the women who had been his attendants during his householder life in the two cities came to his family homes and, residing there, made robes and sent them to him. The Elder partook of the robes sent by the residents of Kosambi for half a month and those sent by the residents of Varanasi for the other half of the month. In this same manner, whatever was excellent in both cities was brought to the Elder. For the eighty years that the Elder lived in the household, he did not have any illness, not even for the time it took to sniff a bit of perfumed powder two finger-breadths in size. In his eightieth year, he happily embraced the going forth. Even after going forth, he had no illness, even a slight one, nor any deficiency in the four requisites. In his final days, at the time of his Parinibbāna, just to illuminate his physical and mental well-being to his former ascetic friend, Kassapa the Unclothed, he spoke the entire Bākula Sutta (M.N. 3.209 ff.) and attained Parinibbāna in the Nibbāna element without remainder of clinging. Thus, the eight attainments arose. The Teacher, even while the Elder was alive, placing the Elders in their respective positions in order, established Elder Bākula in the foremost position among those free from illness in this Dispensation.

Story of Elder Sobhita

227. In the fifth instance, among those who recollect their former abodes, this shows that Elder Sobhita was the foremost among those capable of recollecting the aggregates of existence formerly dwelt in. It seems that he, recollecting his former abodes discontinuously, grasped five hundred aeons, leading to unconscious existence with mindless rebirth, like showing a footprint in the sky. Therefore, he became known as the foremost among those who recollect their former abodes.

They gave him the name Sobhita.

Later, having heard the Teacher's Dhamma teaching, regained faith, gone forth, developed insight, and attained Arahatship, he became skilled in the knowledge of former abodes. Recalling his places of rebirth discontinuously, he saw rebirths even in the unconscious realm with mindless rebirth. Beyond that, without seeing any activity for five hundred aeons, he saw the passing away at the end and, reflecting on it, concluded that it would be an "unconscious existence" in accordance with the method. The Teacher, having made this event the reason and the origin, established the Elder in the foremost position among those who recollect their former abodes.

Story of Elder Upāli

228. In the sixth instance, among the Vinaya-holders, that is, Upāli, this shows that Elder Upāli was the foremost among the monks who were Vinaya-holders. It seems that the Elder, having taken a meditation subject in the presence of the Tathāgata himself, developed insight and attained Arahatship. Having learned the Vinaya Piṭaka in the presence of the Tathāgata himself, he reconciled and related these three cases—the Bhārukaććhaka case, the Ajjuka case (pāci. 158), and the Kumārakassapa case—along with the knowledge of omniscience. Therefore, he became known as the foremost among the Vinaya-holders.

In his case of questions, this is the preliminary story: It seems that in the time of the Buddha Padumuttara, having been born into a good family in Hamsavati, he was listening to the Teacher's Dhamma talk one day and, seeing the Teacher establishing a certain monk in the foremost position among the Vinaya-holders, performed a meritorious deed and aspired to that rank. Having done good deeds throughout his life and wandering among gods and humans, in this Buddha's era, he took rebirth in a barber's house in the Kappa age, and they gave him the name Upāli the boy. Having come of age and become the beautician for six nobles, he went forth with those six nobles who were setting out for ordination while the Tathāgata was dwelling at Anupiyambavana. The procedure for his ordination has already come in the Pali (Cūḷava. 330).

Having gone forth and received the full ordination, he asked the Teacher for a meditation subject, saying, "May the Blessed One allow me to live in the forest." The Teacher said, "For you, while living in the forest, only one burden will increase, but for you, while living in our presence, both the burden of insight and the burden of learning will be fulfilled." The Elder, accepting the Teacher's word, while doing the work of insight, soon attained Arahatship. Then the Teacher himself taught him the entire Vinaya Piṭaka. Later, he decided the three cases mentioned below. The Teacher, giving approval for each decision, made those three decisions the reason and origin and established the Elder in the foremost position among the Vinaya-holders.

Story of Elder Nandaka

229. In the seventh instance, among those who exhort bhikkhunīs, that is, Nandaka, this Elder, while giving a Dhamma talk, caused five hundred bhikkhunīs to attain Arahatship at one sitting. Therefore, he became known as the foremost among those who exhort bhikkhunīs.

In his case of questions, this is the preliminary story: It seems that in the time of the Buddha Padumuttara, having been born into a good family in the city of Hamsavati, while listening to the Teacher's Dhamma teaching, he saw the Teacher establishing a certain monk in the foremost position among those who exhort bhikkhunīs, performed a meritorious deed, and aspired to that rank. Having done good deeds throughout his life and wandering among gods and humans, in this Buddha's era, having taken rebirth in a good family in Savatthi, and having come of age, listened to the Teacher's Dhamma teaching, regained faith, went forth in the presence of the Teacher, developed insight, and attained Arahatship, and he became skilled in the knowledge of former abodes. He became known as Nandaka the Dhamma speaker, who, when the four assemblies were present, was able to take hold of the minds of all and speak. The Tathāgata also, at the Rohini River bank, after the quarrel over water, when dissatisfaction arose in the five hundred Sakyan princes who had gone forth, taking those monks, went to Kuṇāladaḷa, and knowing their state of agitation by the Kuṇāla Jātaka story (Jā. 2.21. Kuṇāla Jātaka), taught them the Four Noble Truths and established them in the fruit of Stream-entry. Later, by relating the Mahāsamaya Sutta (Dī. Ni. 2.331 ff.), he caused them to attain the highest fruit, Arahatship. Those Elders' former wives, saying, "What shall we do here now?" all, with one mind, approached Mahāpajāpati and requested ordination. Those five hundred Therīs also received ordination and higher ordination in the presence of the bhikkhus. In their immediately preceding birth, they were all attendants of Elder Nandaka when he was in the state of a prince.

At that time, the Teacher said, "Let the monks exhort the bhikkhunīs." The Elder, knowing that in a previous life they were his attendants when his turn came, thought, "Seeing me sitting in the midst of this community of bhikkhunīs, bringing up similes and reasons, and teaching the Dhamma, another monk who has gained knowledge of former abodes might look at this situation and think, 'Venerable Nandaka does not release (women) from the harem even to this day; the venerable one is still surrounded by the harem.'" Therefore, without going himself, he sent another monk. But those five hundred bhikkhunīs were expecting the Elder's exhortation. For this reason, the Blessed One, saying, "When your turn comes, do not send another but go yourself and exhort the community of bhikkhunīs," spoke to the Elder. He, unable to refuse the Teacher's word, when his turn came, gave an exhortation to the community of bhikkhunīs on the fourteenth day, and all those bhikkhunīs established in the fruit of Stream-entry by the Dhamma teaching adorned with the six sense bases.

Those bhikkhunīs, delighted by the Elder's Dhamma teaching, went to the Teacher and reported their attainment. The Teacher, considering, "While whom is teaching the Dhamma will these bhikkhunīs attain the higher paths and fruits?" saw again, "Hearing the Dhamma teaching of Nandaka himself, all five hundred of these will attain Arahatship" and sent them to the Elder again on the following day for the sake of hearing the Dhamma. Having heard the Dhamma again on the following day, they all attained Arahatship. On that day, knowing the fruitful result of the Dhamma teaching at the time those bhikkhunīs came to his presence, the Blessed One, saying, "Yesterday Nandaka's Dhamma teaching was like the moon on the fourteenth day, today it is like the moon on the fifteenth day," gave approval to the Elder and, making that very reason the origin, established the Elder in the foremost position among those who exhort bhikkhunīs.

Story of Elder Nanda

230. In the eighth instance, among those who guard the doors of their senses, this shows that Elder Nanda was the foremost among those who have closed doors at the six senses. Although there are no disciples of the Teacher who do not guard the doors of their senses, Elder Nanda, whatever direction he wanted to look in the ten directions, would not look without first determining it by way of the four kinds of full awareness. Therefore, he became known as the foremost among those who guard the doors of their senses.

They gave him the name Nanda the prince.

The Great Being also, having attained omniscience and set in motion the unsurpassed Wheel of Dhamma, while doing good to the world, went from Rajagaha to Kapilavatthu, and with the first sight itself, established his father in the fruit of Stream-entry. On the following day, going to his father's residence, he gave advice to Rāhula's mother and spoke the Dhamma to the remaining people as well. On the following day, while the consecration, house-entry, and marriage ceremonies of Nanda the prince were underway, going to his residence, he made the prince take his bowl and set out toward the monastery to ordain him. The consecration ceremony did not distress Nanda the prince as much, but while he was going with the bowl, Janapadakalyāṇī, standing on the upper terrace, opened the lion-window and uttered the words, "May you come back quickly, dear sir." Hearing that, he, looking back with desire and attachment to his home life, could not take a sign as he pleased out of reverence for the Teacher, and so mental anguish arose in him. Then, while he was thinking, "He will turn back at this place, he will turn back at that place," the Teacher led him to the monastery and ordained him. Even after being ordained, he was silent, unable to refuse. But from the day he was ordained, he only remembers the words spoken by Janapadakalyāṇī. Then it was as if she came and stood not far away. Distressed by dissatisfaction, he goes a little way, but as he passes a bush or a tree, it was as if the Ten-Powered One was standing in front of him. He retreats like a chicken feather thrown into the fire and enters his own dwelling place.

The Teacher considered, "Nanda is living very heedlessly and cannot calm his discontent. It is fitting to bring about the stilling of his mind." Then he said to him, "Come, Nanda, let us go on a divine tour." The Blessed One [thought], "I will go to a place that can be reached by those with psychic power." You just generate the thought of going, and you will go and see. Through the power of the Ten-Powered One, together with the Tathāgata, he went on a divine tour, beheld the dwelling of Sakka, the King of Gods, and saw five hundred dove-footed nymphs. The Teacher, seeing Nanda Thera looking at them with an eye for beauty, asked, "Nanda, which do you find more pleasing, these nymphs or the lady of the countryside?" "Venerable Sir, compared to these nymphs, the lady of the countryside appears like a monkey with her ears, nose, and hair cut off." "Nanda, such nymphs are not difficult for those who practice the ascetic life." "If, Venerable Sir, the Blessed One is my guarantor, I will practice the ascetic life." "Be confident, Nanda, practice the ascetic life. If your death occurs with rebirth in mind, I will be your guarantor for attaining these nymphs." Thus, the Teacher, having wandered on a divine tour as he pleased, returned to Jeta Grove.

From then on, Nanda Thera practiced the ascetic life day and night for the sake of the nymphs. The Teacher instructed the monks, "Go around to Nanda's dwelling places, saying, 'It seems that a certain monk, having made the Ten-Powered One his guarantor, is practicing the ascetic life for the sake of the nymphs.'" Having accepted the Teacher's word, they went about saying within earshot of the Thera, "Venerable Nanda is a hireling, Venerable Nanda is a mercenary. He leads the holy life for the sake of the nymphs. The Blessed One is his guarantor for the attainment of five hundred dove-footed nymphs." Hearing that talk, Nanda Thera generated reflection, thinking, "These monks are not talking about anything else, they are talking about me. My action is improper," and developing insight, he attained arahantship. At the very moment of his attainment of arahantship, a certain deity informed the Blessed One of this matter, and the Blessed One himself knew it. The next day, Nanda Thera approached the Blessed One and said, "Venerable Sir, release the Blessed One from that promise of mine for the attainment of five hundred dove-footed nymphs." Thus, the story (udā. 22) arose. In the sequel, the Teacher, while dwelling at Jeta Grove Monastery, established the Thera in the foremost position among those who guard the doors of their senses.

The Story of Mahākappina Thera

231. In the ninth, bhikkhuovādakānaṃ means that he is shown to be the foremost of the monks who give advice; Mahākappina Thera. It is said that this Thera, while giving a Dhamma talk in a single assembly, caused a thousand monks to attain arahantship. Therefore, he became known as the foremost of those who give advice to monks.

Regarding his past action (pañhakamme), this is the sequential story: In the time of Padumuttara Buddha, having been born into a wealthy family in Haṃsavatī, he later heard the Teacher giving a Dhamma talk and saw the Teacher establishing a certain monk in the foremost position among those who give advice to monks. Having done meritorious deeds, he aspired to that rank. Having performed wholesome deeds throughout his life and wandering among gods and humans, in the time of Kassapa Sammāsambuddha, he was reborn in a wealthy family in Bārāṇasī and, becoming the leader of a group of a thousand men, had a great monastery built, adorned with a thousand cells. All those people, having performed wholesome deeds throughout their lives, with Kappina Upāsaka as their leader, were reborn in the Deva world together with their children and spouses. For one Buddha-interval, they wandered among gods and humans.

Then, even before the arising of our Teacher, this Kappina took rebirth in a royal family in Kukkutavatī City in a border country. The remaining men were reborn in the families of ministers in that same city. Among them, Kappina Kumāra, with the death of his father, raised the umbrella [of kingship] and became known as Mahākappina Rājā. In the past, at the time of doing meritorious deeds, his wife was reborn in a royal family of equal status and became Mahākappina Rājā's chief consort. Because her complexion was like an Anojā flower, her name was Anojā Devī. Mahākappina Rājā was also very learned. Early in the morning, he would rise and send messengers through the four gates, saying, "Wherever you see learned people who remember the suttas, bring them back and inform me."

Now, at that time, our Teacher arose in the world and resided near Sāvatthī. At that time, merchants living in Sāvatthī, having taken goods for sale to Sāvatthī, sold the goods and, thinking, "We will see the king," took gifts and went to the royal palace gate. Having heard, "The king has gone to the park," they went to the park and, standing at the gate, informed the gatekeeper. Then it was reported to the king. The king had them summoned, and after they had paid homage with the offered gifts and stood there, he asked, "Friends, where do you come from?" "From Sāvatthī, Your Majesty." "Is your kingdom prosperous? Is the king righteous?" "Yes, Your Majesty." "Is there any dispensation in your country?" "Yes, Your Majesty, but it is not proper to speak with unclean mouths." The king ordered water to be brought in a golden pitcher. Having rinsed their mouths and raising their joined hands towards the Ten-Powered One, they said, "Your Majesty, in our country, a Buddha-jewel has arisen." As soon as the king heard the word "Buddha," joy arose pervading his entire body. Then he said, "Friends, do you say 'Buddha'?" "We say 'Buddha,' Your Majesty." Having made them say it three times in this way, pleased with that very word, thinking, "The utterance of 'Buddha' is immeasurable; it is not possible to measure it," he gave a hundred thousand [coins] and asked, "What other dispensation is there?" "Your Majesty, a Dhamma-jewel has arisen." Having heard that too, and having taken the affirmation in the same way three times, he gave another hundred thousand and again asked, "What other dispensation is there?" "Your Majesty, a Saṅgha-jewel has arisen." Having heard that too, and having taken the affirmation in the same way, he gave another hundred thousand and, having written down the fact of the donation on a scroll, sent them, saying, "Go to the queen." When they had gone, he asked the ministers, "Friends, a Buddha has arisen in the world. What will you do?" "Your Majesty, what do you intend to do?" "I will go forth." "We too will go forth." Without even looking back at their houses or families, they departed on the very horses they had come on.

The merchants went to Anojā Devī and showed her the scroll. Having read it, she asked, "Friends, the king has given you many kahāpaṇas. What have you done with them?" "We have brought a beloved message, Your Majesty." "Is it possible for us to hear it too, friends?" "It is possible, Your Majesty, but it is not proper to speak with unclean mouths." She ordered water to be brought in a golden pitcher. Having rinsed their mouths, they announced it in the same manner as the king had instructed. Having heard that, she rejoiced and, in the same manner, having taken the affirmation three times for each word, giving three hundred thousand for each of the three jewels for a total of nine hundred thousand. The merchants received all twelve hundred thousand. Then she asked them, "Where is the king, friends?" "He has gone forth, Your Majesty." "In that case, friends, you may go." Having dismissed them, she summoned the women of the ministers who had gone with the king and asked, "Do you know where your husbands have gone, ladies?" "We know, Your Majesty. They went to the park with the king." "Yes, ladies, they went there, and having heard that 'a Buddha has arisen, the Dhamma has arisen, the Saṅgha has arisen,' they have gone, thinking, 'We will go forth in the presence of the Ten-Powered One.' What will you do?" "What do you intend to do, Your Majesty?" "I will go forth. I will not keep what has been vomited on the tip of my tongue." "If that is so, we too will go forth." All of them, having harnessed their chariots, departed.

The king, along with the thousand ministers, reached the bank of the Ganges. At that time, the Ganges was full. Then, seeing it, he thought, "This Ganges is full, teeming with fierce fish, and we have no servants or people who have come with us who could make a boat or raft for us. However, the qualities of this Teacher extend from the Avīci hell upwards to the peak of existence. If that Teacher is a Sammāsambuddha, may he not even wet the hooves of these horses." He made the horses proceed across the water's surface. Not even the hooves of a single horse were wetted. As if going along a royal road, they reached the other side and reached another great river. He asked, "What is this river called?" "It is called the Nīlavāhinī. It is about half a yojana wide, both deep and broad, Your Majesty." There was no other act of truth (saccakiriya) there; by that very act of truth, they crossed that river, which was half a yojana wide. Then they reached the third great river, named Candabhāga, and they crossed that too by that very act of truth.

That day, at dawn, the Teacher arose from the Great Compassion Attainment (mahākaruṇāsamāpatti) and, looking at the world, saw that "today, Mahākappina, having abandoned a kingdom of three hundred yojanas, is coming to me to go forth, accompanied by a thousand ministers." Seeing this, [he thought,] "It is fitting that I go to meet them." Early in the morning, having attended to his bodily needs, surrounded by the Saṅgha of monks, having gone to Sāvatthī for alms and returning from the alms round after the meal, taking his bowl and robe himself, he rose into the air and near the bank of the Candabhāga River, opposite the place where they would cross, there was a great banyan tree. There, he sat down cross-legged, establishing mindfulness in front of him, and emitted six-colored Buddha rays. As they were crossing at that ford, seeing the Buddha rays darting here and there, and seeing the full-moon-like face of the Ten-Powered One, they went to completion (niṭṭhaṃ gantvā) at the very sight, thinking, "Surely, that is the Teacher for whom we have gone forth." Bowing down from the place where they saw him, they approached and paid homage to the Teacher. The king, grasping his ankles, paid homage to the Teacher and sat down to one side, along with the thousand ministers. The Teacher gave them a Dhamma talk. At the end of the discourse, all of them were established in arahantship and requested the going-forth from the Teacher. The Teacher, [knowing] that "because they had given the gift of robes in the past, they have come taking their own bowls and robes," extended his golden-colored hand and said, "Come, monks, the Dhamma is well-proclaimed. Live the holy life for the complete ending of suffering." That itself was their going-forth and ordination. Like Theras of sixty years standing, they attended upon the Teacher.

Anojā Devī, surrounded by a thousand chariots, reached the bank of the Ganges. Not seeing a boat or raft brought for the king's sake, by her own skill, she thought, "The king must have gone having made an act of truth. However, that Teacher has arisen not only for their sake. If that Teacher is a Sammāsambuddha, may our chariots not sink in the water." She made the chariots proceed across the surface of the water. Not even the wheel-naves of the chariots were wetted. She crossed the second river and the third river by that very act of truth. While crossing, she saw the Teacher at the foot of the banyan tree. The Teacher [thought,] "While these women are seeing their husbands, desire and lust might arise and cause an obstruction to the paths and fruits, and they will not be able to hear the Dhamma." He made it so that they would not see each other. All of them, having crossed from the ford, paid homage to the Ten-Powered One and sat down. The Teacher gave them a Dhamma talk. At the end of the discourse, all were established in the fruit of stream-entry and saw each other. The Teacher thought, "May Uppalavaṇṇā come." The Therī came, gave the going-forth to all, and took them to the nun's residence. The Teacher, taking the thousand monks, went by air to Jeta Grove.

Then, Venerable Mahākappina, knowing his task was accomplished, became unconcerned and spent his time in the bliss of fruition attainment. Whether in the forest, at the foot of a tree, or in an empty dwelling, he frequently exclaimed, "Aho sukhaṃ, aho sukhaṃ!" (Oh, bliss! Oh, bliss!). The monks started a discussion, "Venerable Kappina exclaims thus, recalling the bliss of kingship." They reported this to the Tathāgata. The Blessed One, saying, "My son exclaims thus regarding the bliss of the path and the bliss of fruition," recited this verse in the Dhammapada:

"Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito"ti. (dha. pa. 79);

Then one day, the Teacher addressed the thousand monks who were his disciples, saying, "Do you, monks, receive Dhamma teachings from Kappina?" They replied, "Bhagavā, he does not teach. Unconcerned, he lives devoted to the bliss of attainment in this very life, not even giving a word of advice to anyone." The Teacher had him summoned and asked, "Is it true, Kappina, that you do not give even a word of advice to your disciples?" "It is true, Bhagavā." "Brāhmaṇa, do not do this. From today onwards, teach the Dhamma to your disciples." "Sādhu, Bhante," the Elder replied, accepting the Teacher's word with the highest respect. In a single session of instruction, he taught the Dhamma to the thousand ascetics, and all attained arahatship. Later, the Teacher, sitting in the midst of the Saṅgha, placing the Elders in their respective positions in order, placed Venerable Mahākappina at the foremost position among the monks who give advice.

Sāgatattheravatthu

232. In the tenth, tejodhātukusalānaṃ means that Venerable Sāgata was the foremost of those skilled in attaining the fire element (tejodhātu). This Elder, through the power of the fire element, exhausted the fire of the Ambatittha Nāga and rendered that Nāga harmless. Therefore, he became known as the foremost of those skilled in the fire element.

The story of his initial aspiration (paṇhākamma) is as follows: In the time of the Buddha Padumuttara, he was born into a wealthy family in Haṃsavatī. Later, while listening to the Teacher's Dhamma talk, he saw the Teacher placing a monk in the foremost position among those skilled in the fire element. Making a resolution for this achievement (adhikārakamma), he aspired to that position. Having performed meritorious deeds throughout his life, wandering among devas and humans, he was born in this Buddha's era into a brahmin family in Sāvatthi, and they named him Sāgata-māṇava. Later, having heard the Teacher's Dhamma talk and regaining faith, he went forth and developed the eight attainments (aṭṭha samāpattiyo), achieving mastery in them.

Then one day, the Teacher, while wandering on tour, arrived near the city of Kosambī. At that time, at a river crossing, many visiting travelers had become enemies of an old boatman, beat him, and killed him. With a hostile mind, he made a wish and was reborn in that very place as a Nāga king of great power. Due to his hostile thoughts, he would cause rain to fall at the wrong time and not at the right time, so the crops did not properly flourish. All the inhabitants of the country, to appease him, performed sacrificial rites every year, and they built a house for him to dwell in. The Teacher, along with his Saṅgha of monks, crossed over at that same ford, intending to spend the night in that very area.

Then this Elder, having heard that there was a fierce Nāga king there, thought, "It is fitting to tame this Nāga king, render him harmless, and prepare a dwelling place for the Teacher." He entered the dwelling place of the Nāga king, sat down, folding his legs in the lotus position (pallaṅkaṃ ābhujitvā). The Nāga became angry and thought, "Who is this shaven-headed one who has entered my dwelling place and is sitting down?" and emitted smoke. The Elder emitted even more smoke. The Nāga flared up with flames, and the Elder also flared up even more, exhausting the Nāga's fire. The Nāga, realizing, "This monk is indeed powerful," fell at the Elder's feet and said, "Bhante, I go to you for refuge." "There is no need for you to go to me for refuge. Go to the Ten-Powered One for refuge." He replied, "Sādhu," and having gone for refuge, from then on, he harmed no one. He also caused rain to fall at the right time, and the crops properly flourished.

The inhabitants of Kosambī, having heard that Venerable Sāgata had tamed the Ambatittha Nāga, prepared a great offering for the Ten-Powered One, looking forward to the Teacher's arrival. Having prepared a great offering for the Ten-Powered One and, at the urging of the Group-of-Six monks (chabbaggiyānaṃ), prepared clarified butter-milk (kāpotikaṃ pasannaṃ) in every house, they gave a little bit from each house to Venerable Sāgata the next day as he was going for alms. The Elder, without an established training rule regarding this, and being requested by the people, drank a little bit from each house. He had not gone far before he lost mindfulness due to being without solid food (anāhārikabhāvena) and fell in a heap of rubbish.

The Teacher, having finished his meal and coming out, saw him, had him picked up, and going to the monastery, rebuked him and established a training rule (sikkhāpadaṃ). The next day, having regained mindfulness, and hearing about his actions, he confessed his transgression, asked forgiveness of the Ten-Powered One, and with arising Saṃvega, developed Vipassanā, and attained Arahatship. Thus, this story arose in the Vinaya. It should be understood in detail in the same way it appears there. Later, however, the Teacher, sitting in the Jetavana Monastery, placing the Elders in their respective positions in order, placed Venerable Sāgata in the foremost position among those skilled in the fire element.

Rādhattheravatthu

233. In the eleventh, paṭibhāneyyakānaṃ means that Venerable Rādha was the foremost of the monks who were the cause of the Teacher's skill in delivering Dhamma talks, the source of inspiration. For, relying on the Elder's adherence to right view (diṭṭhisamudācāra) and unwavering faith (okappaniyasaddha), new and novel Dhamma talks sprang forth from the Ten-Powered One. Therefore, the Elder became known as the foremost of those with eloquence.

The story of his initial aspiration (pañhākamma) is as follows: In the time of the Buddha Padumuttara, he was born into a wealthy family in Haṃsavatī. Later, while listening to the Teacher's Dhamma talk, he saw the Teacher placing a monk in the foremost position among those with eloquence. Making a resolution for this achievement (adhikārakamma), he aspired to that position. Having attended to the Tathāgata throughout his life, wandering among devas and humans, he was born in this Buddha's era in the city of Rājagaha, into a brahmin family, and they named him Rādha-māṇava.

In his old age, being disrespected by his children and wife, he thought, "I will go forth and spend my time as a recluse." Going to the monastery, he asked the Elders for ordination. "He is an old, elderly brahmin," no one wanted to ordain him. Then one day, the brahmin went to the Teacher, exchanged courteous greetings, and sat down to one side. The Teacher, seeing his potential for liberation (upanissayasampatti), desiring to initiate a conversation, asked, "Brāhmaṇa, do your children and wife attend to you?" "Where is there any attending, Gotama? Because I am old, they have cast me out." "Is it not fitting for you to go forth, Brāhmaṇa?" "Who will ordain me, Gotama? Because of my old age, no one wants me." The Teacher gave a signal to Venerable Sāriputta. The Elder, accepting the Teacher's word with the highest respect, ordained the brahmin Rādha and thought, "The Teacher has earnestly ordained this brahmin; it is not fitting for me to neglect him." Taking Venerable Rādha, he went to a village dwelling (gāmakāvāsaṃ). There, because he was newly ordained and had difficulty obtaining food, the Elder would give his own bowl to him in the residence (āvāsaṃ), and even give him the choice alms food from his own bowl, while he himself would go for alms. Venerable Rādha, obtaining suitable lodging and suitable food, taking a meditation subject (kammaṭṭhānaṃ) from Venerable Sāriputta, soon attained Arahatship.

Then the Elder took him to see the Ten-Powered One. The Teacher, knowing already, asked, "The one who was given to you by me as a dependent, Sāriputta, what is he like? Does he not feel discouraged?" "Bhante, he is a monk who delights in the Sāsana. May such be the case!" Then, among the Saṅgha, the talk arose about Venerable Sāriputta: "Venerable Sāriputta is grateful and mindful of favors." Hearing this, the Teacher addressed the monks: "It is not surprising, monks, that Sāriputta is now grateful and mindful of favors. Even in the past, when he was born in a causeless rebirth (ahetukapaṭisandhiyaṃ), he was grateful and mindful of favors." "When was that, Bhagavā?"

"In the past, monks, at the foot of a mountain, about five hundred carpenters entered a large forest, cut down timber, bound together a large raft, and floated it down the river. Then, an elephant, while grasping a branch with its trunk in an uneven place, was unable to bear the force of the breaking branch and stepped on a sharp thorn with its foot. His foot was pierced, and painful sensations arose. Unable to continue walking, he lay down there. After a few days, seeing those carpenters passing by near him, he thought, "Relying on these, I will obtain life." He followed them closely. The carpenters, turning around and seeing the elephant, were frightened and fled. Knowing that they were fleeing, he stopped, and when they stopped again, he followed.

The chief carpenter thought, "This elephant follows when we stop, and stops when we flee. There must be a reason for this." All of them climbed up a tree and sat there, waiting for him to come. He came near them and, showing his foot, lay down, turning it over. Then the carpenters realized, "He comes because he is sick, not for any other reason." Going near him, seeing the thorn stuck in his foot, they thought, "He has come for this reason." Using a sharp adze, they made a notch at the tip of the thorn, tied it firmly with a rope, pulled it out. Then, squeezing the wound opening, they let out the pus and blood, washed it with astringent water, and applied medicine that they knew. Soon, they made it comfortable.

The elephant, recovered from his illness, thought, "These have done much for me; I have obtained life relying on them. I should be grateful and mindful of favors to them." Going to his dwelling place, he brought a white baby elephant with a fragrant scent. The carpenters, seeing the baby elephant, were overjoyed, thinking, "Our elephant has come with his son!" The elephant thought, "If I remain standing, they will not know the reason for my coming, wondering, 'Why has he come?'" He departed from the place where he was standing. The baby elephant followed closely behind its father. The elephant, knowing that he had come, gave a sound signal for him to return. Hearing his father's voice, he turned back and went to the carpenters. The carpenters, knowing, "He has probably come to give us this baby elephant," said, "There is nothing for you to do with us; go back to your father." The elephant sent him back to the carpenters even for the third time that he came to him. From then on, the carpenters kept the baby elephant with them and took care of him. At mealtime, they gave him one ball of rice each, and the food was sufficient for him. He would bring timber that had been felled by the carpenters inside the forest and pile it up in the courtyard. In this way, he also did other helpful tasks.

The Teacher, bringing up this reason, revealed Sāriputta's gratefulness and mindfulness of favors even in the past. Venerable Sāriputta was then the great elephant, and the monk with weakened effort (ossaṭṭhavīriyo) who came into existence with the defect (aṭṭhuppattiyaṃ) was the baby elephant. However, having reached the Saṃyutta Nikāya, the entire Rādha-saṃyutta, and in the Dhammapada –

‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo’’ti. (dha. pa. 76) –

This verse is named the Elder's Dhamma teaching. Later, however, the Teacher, placing the Elders in their respective positions in order, placed Venerable Rādha in the foremost position among those with eloquence.

Mogharājattheravatthu

234. In "the foremost of those who wear coarse robes": lūkhacīvaradharānanti, it indicates that Mogharāja was the foremost of those who wore coarse robes. This Elder wore robes made of rags collected from dust heaps, which were coarse in terms of threads, coarse in terms of fabric, and coarse in terms of dyeing, thus possessing three types of coarseness. Therefore, he was known as the foremost of those who wear coarse robes.

The preliminary story to his appointment is as follows: During the time of the Buddha Padumuttara, he was born in a wealthy family in Hamsavatī. Later, while listening to the Dhamma preached by the Buddha, he saw the Buddha placing a certain bhikkhu in the foremost position among those who wear coarse robes. He made a resolution to attain that position in the future. Having performed meritorious deeds throughout his life, he wandered among gods and humans. Before the arising of Kassapa, the Ten-Powered One, he was conceived in the house of a minister in the city of Kaṭṭhavāhana. When he came of age, he served King Kaṭṭhavāhana and obtained the position of a minister.

At that time, Kassapa, the Ten-Powered One, arose in the world. King Kaṭṭhavāhana, hearing that "a Buddha has arisen in the world," summoned him and said, "Dear sir, a Buddha has arisen in the world. It is not possible for both of us to empty this border city with a single attack. First, go to the middle country, find out if a Buddha has truly arisen, and bring the Ten-Powered One to this city." He sent him with a thousand men. Gradually, he approached the Buddha, listened to the Dhamma, and, having regained faith, he went forth there and practiced the life of a recluse for twenty thousand years. However, all the men who had gone with him returned to the king.

This Elder, perfect in virtue, passed away and wandered among gods and humans for an entire Buddha-era. Before the arising of our Ten-Powered One, he was conceived in a brahmin family in Sāvatthī, and they named him Mogharājamāṇava. King Kaṭṭhavāhana, having made a resolution in the time of the Blessed Kassapa, wandered among gods and humans with his retinue for an entire Buddha-era. Before the arising of our Ten-Powered One, he was conceived in the house of the royal chaplain in Sāvatthī, and they named him Bāvarimāṇava. Later, he mastered the three Vedas and went about teaching skills to sixteen thousand young men. Then, in the time of King Pasenadi Kosala, upon the death of his father, he was given the position of royal chaplain. At that time, Mogharājamāṇava was learning skills under Bāvari Brāhmin.

Then one day, Bāvari Brāhmin, being alone and contemplating the essence of his skills, saw no essence pertaining to the afterlife and thought, "Having gone forth into homelessness, I will seek the essence pertaining to the afterlife." He approached King Kosala and obtained his permission to go forth. Having been permitted by him, he departed for the sake of ordination, surrounded by sixteen thousand young men. King Kosala also sent a minister along with him, giving him a thousand kahāpaṇas, saying, "In whatever place the teacher goes forth, obtain a dwelling place for him there." Bāvari Brāhmin, looking for a suitable place, turned back from the middle country and had his dwelling place built on the bank of the Godāvarī River, on the border between the kingdoms of Assaka and Mūḷhaka.

Then a certain man, having gone to see the ascetics, was permitted by them to build his dwelling place on the land belonging to them. Seeing what he had done, a hundred other families built a hundred houses. All of them gathered together and said, "We live on the land belonging to the venerable ones. There is no reason for us to live here for free. We will give you a livelihood." Each of them placed one kahāpaṇa in the dwelling place of Bāvari Brāhmin. The kahāpaṇas brought by everyone amounted to about a hundred thousand. Bāvari Brāhmin asked, "For what purpose have these been brought?" "For the purpose of giving a livelihood, venerable sir." "If I were in need of gold and silver, I would not have gone forth, forsaking a great treasure. Take your kahāpaṇas and go." "We do not take back what has been given to the venerable one, but we will bring them every year according to this rule. Take these, and may the venerable one give alms." The brahmin accepted, and he distributed them as alms to the poor, the destitute, beggars, and mendicants. His fame as a giver gradually spread throughout Jambudīpa.

Then, in the village named Dunniviṭṭha in the Kāliṅga kingdom, the wife of a brahmin born in the lineage of Jūjaka Brāhmin rose up and urged the brahmin, "Bāvari is said to be giving alms. Go and bring gold and silver from there." Being urged by her, he was unable to endure it. As Bāvari was giving alms, he entered the leaf hut, lay down, and went there, thinking of the alms. Having gone there, he said, "Give me alms, brahmin, give me alms, brahmin." "You have come at the wrong time, brahmin. I have given to those who have arrived in time of need. Now there are no kahāpaṇas." "I do not need many kahāpaṇas, brahmin. It is not possible for you, who give such alms, to be without kahāpaṇas. Give me five hundred kahāpaṇas." "Brahmin, there are not even five hundred. You will get them when the time for giving alms comes again." "Why would I come at your time for giving alms?" He made a mound of sand at the door of Bāvari Brāhmin’s leaf hut, scattered red flowers all around, and, moving his lips as if chanting a mantra, he said, "May your head split into seven pieces!"

Bāvari Brāhmin thought, "This great ascetic, having adopted ascetic practices, this wandering brahmin is saying, 'May your head split into seven pieces!' within seven days. And I do not have five hundred kahāpaṇas to give him. He will surely kill me." As he lay there afflicted with the dart of sorrow, immediately in the night, Bāvari’s mother was reborn as a deity. Seeing her son’s affliction with the dart of sorrow, she came and said, "Dear son, he does not know anything about the head or the splitting of the head, and you do not know that Buddhas have arisen in the world. If you have doubts, go to the Buddha and ask him. He will tell you the reason for this." From the moment he heard the deity’s words, the brahmin gained confidence. The next day, when the sun rose, he summoned all his disciples and said, "Dear ones, a Buddha has arisen in the world. Go quickly, find out whether it is true or not, and come back and tell me. I will go to the Buddha. Moreover, due to my old age, the danger to my life is difficult to know. Go to him and ask questions in this and this way." He formulated the "splitting the head" question and gave it to them.

Then he thought, "All these young men are wise. Having heard the Dhamma preached by the Buddha and having attained their goal, they may or may not come back to me." Then he gave a special instruction to his nephew, the young man Ajita: "You alone should definitely come back to me. Having learned the qualities, you should come back and tell me." Then those sixteen thousand ascetics, making Ajita the eldest, along with sixteen senior disciples, set out on a journey, saying, "We will ask the Buddha questions." Wherever they went, when asked, "Venerable sirs, where are you going? Where are you going?" they replied, "We are going to ask the Ten-Powered One questions," and they gathered a following from the fort onwards, traveling a road of many hundreds of yojanas. The Buddha, thinking, "On the day they arrive, there will be no opportunity for others. This place is suitable for this assembly," went and sat on the back stone of Pāsāṇacetiya. Ajita, along with his retinue, climbed that back stone, saw the Buddha’s physical perfection, and, thinking, "This man will be an enlightened Buddha in this world, with the veil lifted," went on, mentally asking the questions sent by his teacher.

On that day, the assembly that had gathered in that place was twelve yojanas in extent. Among those sixteen disciples, Mogharājamāṇava was arrogant, thinking, "I am wiser than everyone else." He thought, "This Ajitamāṇava is the eldest of all. It is not proper for me to ask my question before him." Ashamed, he did not ask his question first. When asked by him, he became the second and asked the Buddha a question. The Buddha, thinking, "Mogharājamāṇava is arrogant. His knowledge is not yet ripe. It is fitting to subdue his arrogance," said, "Wait, Mogharāja. Let others ask questions first." Having received displeasure from the Buddha, he thought, "For so long I have been thinking that there is no one wiser than me, and Buddhas do not speak without knowing. The Buddha must have seen a fault in my question," and he remained silent. When eight people had asked questions in succession, unable to endure it, he rose again as the ninth. Again, the Buddha rejected him.

Again he remained silent, thinking, "I will not be able to be the newest in the Sangha now," he asked a question as the fifteenth. Then the Buddha, knowing that his knowledge was ripe, answered the question. At the end of the discourse, he attained arahantship along with his retinue of a thousand ascetics. In the same way, the remaining fifteen thousand ascetics also attained arahantship. All of them had robes and bowls created by psychic power and were ehibhikkhus. The remaining people are not mentioned. From that time onwards, this Mogharājatthera wore a robe possessing three types of coarseness. Thus, the story in the Pārāyana (Sn 982 ff) arose. Later, the Buddha, while dwelling at Jetavana, placing the Elders in their respective positions, declared Mogharājatthera to be the foremost of those who wear coarse robes in this Dispensation, saying, "This, O bhikkhus, is the foremost among my bhikkhu disciples who wear coarse robes, namely Mogharāja."

The Commentary on the Fourth Vagga is concluded.

The Commentary on the Forty-First Sutta of the Theragāthā is concluded.

14. The Chapter on Foremostness

(14) 5. The Fifth Chapter on Foremostness

The Story of Mahāpajāpatī Gotamī Therī

235. In the first verse of the Therīgāthā, yadidaṃ mahāpajāpatigotamīti, it indicates that Mahāpajāpatī Gotamī Therī was the foremost of those who have long been in the Order.

In connection with her question, there is this preliminary story: It seems that during the time of the Buddha Padumuttara, having taken rebirth in a wealthy family in Hamsavati, she listened to the Buddha's teaching at a later time. Seeing the Teacher placing a certain bhikkhuni in the foremost position among those who know the Dhamma for a long time, she performed an act of merit, aspiring to that position. Having given alms and kept the precepts for her entire life, she passed away and was reborn in the heavenly realm. Then, in a Buddha-less interval, having passed away from the heavenly realm, she was reborn in Varanasi as the chief servant among five hundred female slaves. Then, at the time of Vassupanayika, five Paccekabuddhas descended from Nandamulaka precipice to Isipatana, walked for alms in the city and thought: "We will ask for help for the Vassupanayika- kuti". Why? Because one who undertakes the rains-residence, even one who follows the Nalaka-practice, must undertake it in a dwelling covered by one of the five kinds of roofing, with a door securely fastened. For it was said: "Monks, one should not undertake the rains-residence without a dwelling; whoever should undertake it, there is an offense of wrong-doing" (Maha. Va. 204). Therefore, if one obtains a dwelling when the rains are approaching, that is skillful. If one does not obtain it, it should be done even by seeking help. If one does not obtain help, one should even beg, but certainly one should not undertake the rains-residence without a dwelling. This is the teaching in accordance with the Dhamma. Therefore, those Paccekabuddhas, thinking, "We will ask for help," robed themselves and, at eventide, entered the city and stood at the door of the merchant's house. The chief slave woman, taking a water pot and going to the water-place, saw the Paccekabuddhas entering the city. The merchant, having heard the reason for their coming, said, "We have no opportunity; let them go."

Then, as they were leaving the city, the chief slave woman, entering with her water pot, saw them, put down her pot, paid homage, bowed down, raised her face, and asked, "Venerable sirs, you have left as soon as you entered the city; what is the matter?" "We came to ask for help for a rains-residence kuti." "Was it obtained, Venerable Sirs?" "It was not obtained, Upasika." "But is this kuti to be made only by the wealthy, or can it be made by the poor as well?" "It can be made by anyone." "Good, Venerable Sirs, we will do it; tomorrow accept alms from me," having invited them, she again took her water pot and, standing on the road to the bathing place, said to the remaining slave women as they came, "Stay here!" and when all had come, she said, "Mothers, will you always perform servitude for others, or do you wish to be freed from slavery?" "We wish to be freed this very day, Lady." "If so, the Paccekabuddhas, not having obtained help, have been invited by me for tomorrow. Have your masters give help for one day." They agreed, saying, "Good," and in the evening, when they came from the threshing floor, they informed their masters. They agreed, saying, "Good," and gathered at the door of the chief slave's house.

Then the chief slave woman, having explained the benefit to them, saying, "Tomorrow, fathers, give help to the Paccekabuddhas," and having threatened with strong admonition even those who were unwilling to do it, she made them all agree. On the following day, having given food to the Paccekabuddhas, she gave a signal to all the slave boys. They immediately entered the forest, gathered the necessary materials, and in groups of hundreds, made one kuti each, with a surrounding area for walking, and having placed couches, chairs, drinking water, and food, they made a vow to the Paccekabuddhas to dwell there for three months, and they established a system of turn-taking for alms. If one is unable on one's turn, the chief slave woman takes from her own house and gives. Having attended to them in this way for three months, the chief slave woman adorned each slave woman with a single cloth; there were five hundred thick cloths. Having exchanged them, she made triple robes for the five Paccekabuddhas and gave them. The Paccekabuddhas, while they were looking on, went through the air to Gandhamadana Mountain.

All of them, having done meritorious deeds for their entire lives, were reborn in the heavenly realm. Among them, the eldest, having passed away from there, was reborn in a weaver's family in a weaver's village not far from Varanasi. Then one day, five hundred Paccekabuddhas, sons of Padumavati, having been invited by the king of Varanasi, came to the palace gate. Not seeing anyone even looking for them, they turned back, left through the city gate, and went to that weaver's village. That woman, seeing the Paccekabuddhas, gladly paid homage to all of them and gave them alms. Having finished their meal, they went to Gandhamadana.

She too, having done meritorious deeds for her entire life, wandering in heaven and among humans, took rebirth in the city of Devadaha, even before the arising of our Teacher, in the house of Mahasuppabuddha; they named her Gotami. She was the younger sister of Mahamaya. Brahmins, skilled in reciting mantras and examining marks, predicted, "The children dwelling in the wombs of these two will become wheel-turning monarchs." King Suddhodana, at the appropriate age, brought both of them to his house after performing the auspicious ceremonies. Later, our Bodhisatta passed away from Tusita heaven and took rebirth in the womb of Queen Mahamaya. Mahamaya, on the seventh day from the day of his birth, passed away and was reborn in Tusita heaven. King Suddhodana placed Mahapajapati Gotami, the maternal aunt of the Great Being, in the position of chief consort. At that time, Prince Nanda was born. This Mahapajapati, having given Prince Nanda to nurses, herself attended to the Bodhisatta.

Later, the Bodhisatta, having gone forth in the Great Renunciation and attained omniscience, while helping the world, gradually reached Kapilavatthu and entered the city for alms. Then his father, King Suddhodana, having heard the Dhamma talk in the inner street, became a Stream-enterer. Then, on the second day, Nanda went forth, and on the seventh day, Rahula. The Teacher, at a later time, relying on Vesali, was dwelling in the Kūṭāgāra Hall. At that time, King Suddhodana, having realized Arahatship under the white parasol, passed away. Then Mahapajapati Gotami conceived a desire for ordination. Then, at the end of the Kalahavivadasutta on the bank of the Rohini River (Su. Ni. 868 ff.), having left with five hundred Sakyan princes who had gone forth and were serving as her attendants, all of one mind, thinking, "Having gone to Mahapajapati, we will all go to the Teacher's presence and be ordained," having made Mahapajapati their leader, they went to the Teacher's presence, desiring ordination. And this Mahapajapati, having previously asked the Teacher for ordination once, did not obtain it. Therefore, having summoned a barber, having had her hair cut, having put on robes, and having taken all those Sakyan women, she went to Vesali, had Ananda Thera request the Ten-Powered One, and obtained ordination and full acceptance with the eight Garudhamma conditions. But all the others were fully ordained at once. This is the summary here, but the story in detail is in the Pali (Cula. Va. 402 ff.).

Having been thus fully ordained, Mahapajapati approached the Teacher, paid homage, and stood to one side. Then the Teacher taught her the Dhamma. She, having taken a meditation subject from the Teacher, attained Arahatship. The remaining five hundred bhikkhunis attained Arahatship at the end of the Nandakovadasutta (M. Ni. 3.398 ff.). Thus this story arose. Later, the Teacher, sitting in Jetavana, while placing the bhikkhunis in foremost positions, placed Mahapajapati in the foremost position among those who know the Dhamma for a long time.

Khema Theri Story

236.The second is the bhikkhuni named Khema. From here on, in connection with her question, instead of saying "there is this preliminary story," we will only speak of what should be said, beginning with the aspiration.

It seems that in the past, during the time of the Buddha Padumuttara, she was born as someone else's wife in Hamsavati. Then one day, seeing that Blessed One's chief female disciple, named Sujata Theri, walking for alms, she gave three modakas, and on that very day, having given her hair to the Theri, she made a wish, "In a future Buddha-era, may I be of great wisdom like you," and having been diligent in meritorious deeds for her entire life, wandering in heaven and among humans for a hundred thousand aeons, during the time of the Buddha Kassapa, having taken rebirth in the house of Kiki, the king of Kasi, she was among seven sisters and practiced the celibate life as a maiden in the house for twenty thousand years. Having built a dwelling-place for the Ten-Powered One along with those sisters, wandering in heaven and among humans for one Buddha-era, in this Buddha-era, she took rebirth in a royal family in Sagala city in the Madda country; they named her Khema. The color of her body was like a golden statue. When she came of age, she went to the house of King Bimbisara.

Because the Tathagata, dwelling in the Veluvana near Rajagaha, "shows the fault in beauty," being intoxicated with the pride of beauty, she did not go to see the Ten-Powered One, fearing, "He might show the fault in my beauty." The king thought, "I am the chief attendant of the Teacher, and the chief consort of such a noble disciple as I does not go to see the Ten-Powered One; this is not pleasing to me." So he had poets compose a description of the Veluvana garden and said, "Sing it in the presence of Khema Devi." Hearing the description of the garden, she wished to go and questioned the king. The king said, "Go to the garden, but you will not be allowed to return without seeing the Teacher." She departed on the road without giving a reply to the king. The king said to the men going with her, "If the queen sees the Ten-Powered One while returning from the garden, that is skillful. If she does not see him, show him to her by royal command." Then that queen, having spent the day in the garden, started to return without seeing the Ten-Powered One. Then the king's men, against her will, led the queen to the Teacher's presence.

The Teacher, seeing her coming, by his power created a celestial nymph and made her appear as if she were fanning with a palm frond. Queen Khema, seeing her, thought, "I am ruined by pride. Women who are a match for celestial nymphs like this stand not far from the Ten-Powered One; I am not even fit to be their servant. Ruined by relying on the pride of conceit and being under the power of evil thoughts," she stood looking at that apparition. Then, as she was looking, by the power of the Tathagata's determination, that woman, surpassing her first youth, appeared as if standing in middle age, and surpassing middle age, appeared as if standing in old age, with wrinkled skin, gray hair, and broken and sparse teeth. Then, while she was looking on, she fell to the ground along with the palm frond, having revolved. Then Khema, due to her past merit, when that object came into range, thought thus: "Even such a body as this attains such destruction; my body too will have such a destiny." Then, at the moment she thought thus, the Teacher spoke this verse in the Dhammapada:

"Those who are attached to passion fall back into the stream,
Like a spider into its self-made web;
This too the wise cut off and wander on,
Unconcerned, abandoning all suffering."

At the end of the verse, while standing where she was, she attained arahantship together with the discriminations. For one living in a house who attains arahantship, it is necessary either to pass away or to ordain on that very day. However, she, knowing the possibility of the continuation of her life force, thought, "I will request the Teacher to allow me to ordain," and after venerating the Teacher, she went to the royal residence and stood without greeting the king. The king understood from her demeanor that she had attained the Noble Dhamma. Then he said to her, "Devi, have you gone to see the Teacher?" "Great king, the sight you have seen is limited, but I have truly seen the Ten-Powered One; grant me ordination." The king agreed, saying, "Good, Devi," and taking her in a golden palanquin to the nuns' residence, he had her ordained. Then her great wisdom became evident, that "Khemātherī attained arahantship while living as a laywoman." This is the story in this connection. Then the Teacher, in the latter part of the day, while dwelling at Jetavana, placing the bhikkhunis in order of seniority, placed Khemātherī at the foremost position among the wise.

The Story of Uppalavaṇṇātherī

237.Thirdly, Uppalavaṇṇā: this Theri received this name because she was endowed with a complexion similar to the inside of a blue lotus. It is said that in the time of Padumuttara Buddha, she was reborn in a noble family in Hamsavatī. Later, going to the Teacher with a large crowd and listening to the Dhamma, she saw the Teacher placing a certain bhikkhuni in the foremost position among those with psychic powers. She gave a great offering to the Buddha and the Sangha of bhikkhus for a week, desiring that position. Having done good deeds as long as she lived, wandering among gods and humans, in the time of Kassapa Buddha, she was reborn in Bārāṇasi in the house of King Kikissa of Kāsī, and being among seven sisters, she lived a life of celibacy for twenty thousand years, built a monastery for the Sangha of bhikkhus, and was reborn in the deva world.

Having passed away from there, she came again to the human world and was reborn in a village in a place where one earns a living by working with their own hands. One day, while going to a field hut, she saw in the middle of the road, in a certain lake, a lotus flower blooming early in the morning. She descended into that lake and took that flower and a lotus leaf for offering popped rice and, cutting ears of rice in the rice field, sat in the hut and fried popped rice, counting five hundred handfuls of popped rice. At that moment, a Paccekabuddha, having arisen from cessation attainment on Mount Gandhamādana, came and stood not far from her. Seeing the Paccekabuddha, she took the lotus flower with the popped rice, came down from the hut, placed the popped rice in the Paccekabuddha's bowl, covered the bowl with the lotus flower, and gave it. Then, after the Paccekabuddha had gone a short distance, she thought, "Ascetics have no use for flowers; I will take the flower and wear it." Going and taking the flower from the Paccekabuddha's hand, she thought again, "If the venerable one had no use for the flower, he would not have allowed me to place the bowl on his head; surely, the venerable one has a use for it." Again, going and placing the bowl on his head, she apologized to the Paccekabuddha and made a wish, "By the efficacy of this offering of popped rice, may I have sons by the number of grains of popped rice; by the efficacy of the lotus flower, may lotus flowers spring up at every step I take in every existence." The Paccekabuddha, while she was looking on, went through the air to Mount Gandhamādana and placed that lotus flower near the steps where the Paccekabuddhas walk, in the Nandamūlaka cave, to be used for wiping their feet.

By the efficacy of that deed, she was reborn in the deva world, and from the time of her birth, a large lotus flower sprang up at every step she took. Having passed away from there, she was reborn in a lotus womb in a lotus lake at the foot of a mountain. A certain ascetic lived depending on that lake. In the morning, going to the lake to wash his face, he saw that flower and thought, "This flower is larger than the others, and the others are in bloom, but this one is only in bud; there must be a reason for this." Descending into the water, he took that flower. As soon as it was taken by him, it bloomed. The ascetic saw a girl lying inside the lotus womb. From the time he saw her, having developed affection for the daughter, he took her together with the lotus to his hermitage and laid her on a bed. Then, by the power of her merit, milk appeared in her thumb. When that flower withered, he would bring another new flower and lay her in it. From the time she was able to run around and play, a lotus flower sprang up at every step she took, and her body color was like a heap of saffron. She had not attained the color of a goddess, yet she had surpassed human complexion. She was hidden in the hermitage when her father had gone for fruits and roots.

Then, one day, when she had come of age, while her father had gone for fruits and roots, a certain forest dweller saw her and thought, "Humans do not have such a form; I will investigate." He sat waiting for the ascetic's return. She went to meet her father on his way back and took the water pot from his hand, and upon his arrival, she showed him the duties she performed. Then that forest dweller, recognizing her human nature, greeted the ascetic and sat down to one side. The ascetic invited the forest dweller with fruits and roots from the forest and with water, and asked, "Good man, will you stay in this place, or will you go?" "I will go, venerable one; what would I do here?" "Will you be able to go from here and not tell what you have seen?" "If the venerable one does not wish it, why would I tell it?" Having venerated the ascetic, he departed, making branch markers and tree markers to remember the way for his return.

He went to Bārāṇasi and saw the king, who asked, "Why have you come?" "I, O king, am your forest dweller. I have come having seen a wonderful jewel of a woman at the foot of the mountain." He told the whole story. Hearing his words, he quickly went to the foot of the mountain and, setting up camp not far away, went with the forest dweller and other men to the ascetic at the time he had finished his meal and was sitting down. He greeted him, exchanged friendly greetings, and sat down to one side. The king placed the ascetic's requisites at his feet and said, "Venerable one, what shall we do in this place, shall we go?" "Go, great king." "Yes, I will go, venerable one. We have heard that there is a person of the opposite sex near the venerable one; this is not suitable for ascetics. Let her go with me, venerable one." "The minds of humans are difficult to satisfy; how will she live among many?" "From the time she pleases us, I will place her in the highest position and take care of her, venerable one."

Hearing the king's words, he called his daughter by the name he had given her when she was young, "Amma, Padumavatī." At his single word, she came out of the hermitage, greeted her father, and stood. Then her father said to her, "You, amma, have come of age; it is not proper to live in this place now that the king has seen you. Go with the king, amma." She agreed to her father's words, saying, "Good, father," venerated him, and stood weeping. The king, thinking, "I will win her father's heart," poured a heap of money right there and performed the consecration. Then, taking her to his city, from the time she arrived, without looking at the other women, he only enjoyed himself with her. Those women, being jealous, wishing to ruin her in the king's eyes, said thus: "She, O great king, is not of human birth. Where have you ever seen lotuses spring up in a place where humans roam? Surely, she is a yakkhiṇī; banish her, O great king." Hearing their words, the king remained silent.

Then, at another time, the border region became agitated. He, thinking, "Padumavatī is carrying a heavy burden," left her in the city and went to the border region. Then those women gave a bribe to her attendant and said, "As soon as she gives birth to a child, take it away and keep a wooden doll smeared with blood near her." Padumavatī's pregnancy also soon came to term. Mahāpaduma Kumāra alone took rebirth in her womb. The remaining four hundred and ninety-nine children, when they came out of Mahāpaduma Kumāra's womb and lay down, were born spontaneously. Then, knowing that "she has not yet regained consciousness," the attendant took a wooden doll, smeared it with blood, kept it near her, and gave a signal to those women. Those five hundred women each took a child, sent them to the basket makers to have them bring baskets, and placed the children they had taken into them, marking them on the outside.

Padumavatī, having regained consciousness, asked that attendant, "What have I given birth to, amma?" She scolded her, saying, "How could you have a child?" and placed the blood-smeared wooden doll in front of her, saying, "This is the child that came out of your womb." Seeing it, she became distressed and said, "Quickly split it open and take it away; if someone sees it, we will be ashamed." Hearing her words, as if wishing for her welfare, she split open the wooden doll and threw it into the fire.

The king also, having come from the border region, waiting for an auspicious time, set up camp outside the city and sat down. Then those five hundred women came to welcome the king and said, "You, O great king, do not believe us; what we say seems to be without reason. Summon the queen's attendant and question her; the queen gave birth to a wooden doll." Without investigating the matter, the king, thinking, "She must be of non-human birth," drove her out of the palace. As soon as she left the royal palace, the lotus flowers disappeared, and the color of her body became dull. Alone, she went along the road. Then a certain elderly woman, having developed affection for her, said, "Where are you going, amma?" "I am a newcomer, looking for a place to live." "Come here, amma," giving her a place to live, she prepared food for her.

While she was living there according to this rule, those five hundred women, being of one mind, said to the king, "O great king, when you had gone to war, we had vowed to the Ganges deity, 'When our lord returns victorious from battle, we will perform a sacrifice and play in the water.' We inform you, O king, of this matter." The king, pleased by their words, went to play in the water in the Ganges. Those women too, each taking a basket they had prepared and covering it up, went to the river. Having covered those baskets and casting them into the water, they released the infants into the baskets. And those baskets, all going together, became caught in a net spread out in the lower current. Then, after playing in the water, while the king was coming out, those hauling up the net saw the baskets and brought them to the king. The king, seeing the baskets, said, "What is in the baskets, sirs?" "We do not know, O king." He, having the baskets opened and looking into them, first had the basket of Mahāpaduma Kumāra opened. Now, in all of their baskets, from the very day they were placed there, milk sprang from their thumbs due to the power of their merit. Sakka, the king of the gods, had letters written inside the baskets for the purpose of removing the king’s doubt: "These boys were born in Padumavatī's womb, sons of the King of Bārāṇasī. Then Padumavatī’s rivals, five hundred women, put them in baskets and threw them into the water. May the king know this reason." As soon as the basket was opened, the king, having the letters read and seeing the boys, lifted up Mahāpaduma Kumāra and said, "Quickly harness the chariots, prepare the horses; today, having entered the inner city, I will please some of the womenfolk." Ascending to the palace, placing a thousand pieces of money on the elephant's neck, he had a drum beaten, "Whoever sees Padumavatī, let him take this thousand."

Having heard that speech, Padumavatī gave a signal to her mother: "Take the thousand from the elephant's neck, mother." "I am not bold enough to take such a thing." When she was told a second and third time, she asked, "What should I say when taking it, mother?" "Say, 'My daughter sees Padumavatī the queen,' and then take it." She, thinking, "Whatever will be, will be," went and took the thousand coins. Then the people asked her, "Do you see Padumavatī the queen, mother?" "I do not see her, but my daughter sees her," she said. They, saying, "Where is she, mother?" went with her, recognized Padumavatī, and fell at her feet. At that time, knowing, "This is Padumavatī the queen," she said, "Indeed, a heavy deed has been done by the woman who, being the queen of such a king, lives unprotected in such a place." Those royal officials had Padumavatī's dwelling surrounded with white cloths, placed guards at the gate, and reported to the king. The king sent a golden palanquin. She said, "I will not go like this. From the place where I dwell to the royal palace, let fine painted cloths be spread in this space, and having a canopy of cloth adorned with golden stars fastened above, and when all the ornaments for adornment have been sent, I will go on foot. Thus, the townspeople will see my wealth." The king said, "Do as Padumavatī wishes." Then Padumavatī, having adorned herself with all adornments, set out on the path, thinking, "I will go to the royal palace." Then, in the places where she stepped, breaking through the fine painted cloths that were spread out, lotus flowers sprang up. Having shown her wealth to the multitude, she ascended to the royal residence and had all the painted cloths given to that old woman as the price for rearing her.

The king, having summoned those five hundred women, said, "I will give you these women as slaves to this queen." "Good, great king, let the fact that these have been given to me be known in the entire city." The king had a drum beaten in the city: "Five hundred women, wicked to Padumavatī, have been given as slaves to this one." Knowing that "their status as slaves has been marked by the entire city," she asked the king, "May I make my slaves free, O king?" "As you wish, O queen." That being so, having summoned that same drummer, she said, "Have the drum beaten again that the five hundred women who were given as slaves by Padumavatī the queen have all been made free." When their freedom had been made, she gave five hundred minus one sons into their hands for rearing, and herself took only Mahāpaduma Kumāra.

Then, later, when the time came for those Kumāras to play, the king had various kinds of playgrounds made in the park. When they were about sixteen years old, all having come together in the park, while playing in a lotus-covered royal pond, seeing nine lotuses in bloom and old lotuses falling from their stems, they thought, "Such aging befalls even this which has not been clung to, what then of our bodies? This too will certainly be of such a nature." Taking that as the object of contemplation, all having developed the knowledge of a Paccekabuddha, they sat cross-legged on the lotus pistils, rising one after another.

Then the royal officials who had come with them, knowing that much of the day had passed, said, "Young masters, do you know the time?" They were silent. Those men went and reported to the king: "The Kumāras, O king, are sitting on the lotus pistils; even when we speak, they do not utter a word." "Let them sit as they please." Having taken watch over them all night, they raised the dawn in that same posture of sitting on the lotus pistils. On the following day, the men approached and said, "Do you know the time, lords?" "We are not lords, we are called Paccekabuddhas." "Sirs, you speak heavily; those like you are not Paccekabuddhas. They have hair and beards two fingerbreadths long, and the eight requisites appear on their bodies." They touched their heads with their right hands. Immediately, the marks of householders disappeared, and the eight requisites appeared on their bodies. Then, before the very eyes of the multitude who were watching, they went through the sky to Nandamūlaka mountain.

That queen Padumavatī, thinking, "I have become bereft, having lost my many sons," afflicted with grief of heart, having died from that very grief, was reborn in a village near the gate of Rajagaha city, in a place of hardship, making a living by working with her own hands. Later, having gone to a family's house, one day while carrying rice gruel to her husband in the field, she saw those eight of her own sons among Paccekabuddhas going through the sky on their alms round, and she quickly went and reported to her husband, "Look, sir, at the Paccekabuddhas; let us invite and feed them." He said, "They are just birds of ascetics; they wander like this elsewhere as well. They are not Paccekabuddhas." While they were speaking, they descended in a place not far from them. That woman, having given her own food and snacks that day to them, said, "Tomorrow too, may eight people accept alms from me." "Good, laywoman, let your honor be just this much; and let there be just eight seats. May your mind be pleased seeing many other Paccekabuddhas as well." On the following day, having prepared eight seats, she sat down, having prepared the honor and respect for eight.

The invited Paccekabuddhas gave a sign to the rest: "Friends, today, without going anywhere else, may you all accept the alms of your mother." Having heard their words, all together, coming through the sky, they appeared at the door of their mother's house. She too, because she had first received a sign, was not shaken even when she saw many; having led all of them into the house, she had them sit on the seats. While they were sitting in order, the ninth, having made eight other seats, herself sat on a seat at the side. As the seats increased, so the house increased. Thus, when all of them were seated, that woman, having given the prepared alms to the eight Paccekabuddhas as well as to the five hundred, brought eight blue lotuses in her hands and placed them at the feet of only the invited Paccekabuddhas, and said, "May the color of my body, in each place I am reborn, be like the color of the inside of these blue lotuses." The Paccekabuddhas, having approved of the mother, went to Gandhamādana mountain itself.

She too, having done good deeds as long as she lived, having passed away from there, was reborn in the deva world; in this Buddha-era, she took rebirth in a wealthy family in Sāvatthi. Because her color was like the inside of a blue lotus, they gave her the name Uppalavaṇṇā. Then, when she came of age, the kings and wealthy men of the entire Jambudīpa sent messages to the wealthy man, "Give us your daughter." There was no one who did not send. Then the wealthy man thought, "I will not be able to please everyone; but I will make one plan." Having summoned his daughter, he said, "Will you be able to go forth, dear?" To her, because she was destined to be in her last existence, her father's words were like a hundred pots of oil poured on her head; therefore, she said to her father, "I will go forth, father." He, having honored her, took her to a nunnery and ordained her. After she had gone forth for a short time, the time for the Uposatha hall arrived. She, having lit a lamp and swept the Uposatha hall, taking the flame of the lamp as the object of meditation, repeatedly looking at it, developed jhāna based on the fire kasiṇa, and having made that the foundation, attained Arahatship. With the attainment of Arahatship, she became skilled in performing miracles. Later, on the day the Teacher performed the Twin Miracle, she roared a lion's roar, "I will perform a miracle, O Teacher." The Teacher, having made this the occasion for the origin of the story, sitting in Jetavana monastery, placing the nuns in order in their respective positions, placed this Theri in the foremost position among those with psychic power.

The Story of Paṭācārā Therī

238. In the fourth, that Paṭācārā among the Vinaya-holders shows that Paṭācārā Therī was the foremost among the Vinaya-holders. It is said that in the time of Padumuttara Buddha, having taken rebirth in a family's house in Hamsavatī, later while listening to the Teacher's Dhamma talk, seeing the Teacher placing a certain nun in the foremost position among the Vinaya-holders, she performed a deed to gain merit and aspired for that position. Having done good deeds as long as she lived, wandering among devas and humans, in the time of Kassapa Buddha, having taken rebirth in the house of Kiki, King of Kāsī, being among seven sisters, having lived the ব্রহ্মচর্য for twenty thousand years, having built a monastery for the Sangha of monks, again having been reborn in the deva world, having experienced prosperity for one Buddha-era, in this Buddha-era, she took rebirth in a wealthy man's house in Sāvatthi.

Later, having come of age, she became intimate with a worker in her own house. Later, while going to a family of her own status, she gave a sign to the man with whom she had become intimate: "From tomorrow, you will not be able to see me even with a hundred attempts. If there is something for you to do, take me and go now." He, thinking, "Let it be so," taking appropriate valuables, taking her, went three or four yojanas away from the city and made a dwelling in a certain village.

Then, later on, a fetus was established in her womb. When the pregnancy was advanced, she said, "This is our unprotected place; let's go to our family home, husband." He, unable to go, saying, "Let's go today, let's go tomorrow," delayed the time. Knowing the reason for this, she thought, "This fool will not take me," and when he had gone out, she set out on the road, thinking, "I will go alone to my family home." He, returning and not seeing her in the house, asked the neighbors and, hearing that she had gone to her family home, followed her footprints, thinking, "A daughter of good family has become unprotected because of me," and reached her. The birth happened to her on the road itself. Then, thinking, "The purpose for which we would go has been accomplished on the road itself; what shall we do going now?" they returned. Again, a fetus was established in her womb; this should be elaborated in the same way as before.

However, when the birth happened to her on the road, as soon as the child was born, a great cloud arose in the four directions. She said to the man, "Husband, at an unusual time, a cloud has arisen in the four directions; try to make a dwelling for yourself." He, saying, "I will do so," made a hut with sticks and was cutting grass at the base of a large anthill, thinking, "I will bring grass for roofing." Then a black snake lying in the anthill bit him on the foot, and he fell down right there. She, spending the whole night thinking, "Now he will come, now he will come," and thinking, "Surely he has abandoned me on the road, thinking, 'This one is unprotected,'" looking along the path when light had arisen, saw him fallen at the base of the anthill and, lamenting, "The man is ruined because of me," taking the young child with her hip and having the old one hold on to her finger, was going along the road when she saw a river flowing upside down on the road and thought, "I will not be able to take both children across at once," and, leaving the older one on this bank, she took the younger one to the other bank, laid him down on a cloth bundle, and returned again and crossed the river, thinking, "I will take the other one."

Then, when she had reached the middle of the river, a hawk came, thinking, "This is a lump of flesh," intending to strike the child. She stretched out her hand and drove the hawk away. Seeing her hand gesture, the older child, thinking, "She is calling me," crossed the river and fell into the current and went with the stream. That hawk, without reaching her, took the young child and flew away. She, overwhelmed with great sorrow, went along the road singing this lament:

"Both sons are dead, on the road my husband is dead."

While she was lamenting in this way, she reached Savatthi and, even after going to her family's place, unable to settle her mind in her own house because of her grief, she asked, "In this place, there is a family of such and such a name; which is that house?" "Why will you ask about that family? Their dwelling house has fallen due to the force of the wind, and all of them have met their end right there; then they burn the small and the old on a single pyre; see, that wisp of smoke is visible." As soon as she heard that statement, unable to restrain her garment, exclaiming "What are you saying?" she stretched out her arms, crying, and went to the cremation ground of her relatives and, completing that song of lament, she lamented—

"Both sons are dead, on the road my husband is dead;
Mother, father, and brother, burn on a single pyre."

They gave her the name Paṭācārā. Because her conduct was openly shameless due to her nakedness, therefore they gave her the name Paṭācārā, meaning 'one whose conduct has fallen'.

One day, when the Teacher was teaching the Dhamma to the great crowd, she entered the monastery and stood at the edge of the assembly. The Teacher, pervading her with loving-kindness, said, "Regain mindfulness, sister, regain mindfulness, sister." Hearing the Teacher's words, strong shame and fear of wrongdoing arose in her, and she sat down right there on the ground. A man standing not far away threw his upper garment and gave it to her. She put it on and listened to the Dhamma. The Teacher, considering her disposition, spoke these verses in the Dhammapada:

"Sons are not for protection, nor father, nor even relatives;
For one overcome by the Ender, there is no protection among relatives.

"Knowing this meaning, the wise one, restrained by morality,
Should quickly clear the path to Nibbana." (Dhp. 288-289)

At the end of the verses, she was established in the fruit of Stream-entry just as she was standing and, approaching the Teacher, paid homage and requested ordination. The Teacher accepted her ordination, saying, "Go to the nuns' residence and be ordained." Ordained, before long she attained arahantship and, taking up the Buddha's word, became skilled in the Vinaya Pitaka. Later on, the Teacher, sitting in Jeta's Grove, placing the nuns in their respective positions in order, placed Paṭācārā in the foremost position among the experts in the Vinaya.

Dhammadinnātherīvatthu

239.In the fifth, of those who are Dhamma-speakers shows that Dhammadinnā was the foremost of the nuns who are Dhamma-speakers. It is said that in the time of the Buddha Padumuttara, she was born in Haṃsavatī in a dependent situation and, having done meritorious work for Sujāta Thera, the foremost disciple of the Blessed One Padumuttara, she aspired to that position. Having done good deeds for as long as she lived, she was reborn in heaven. Everything should be understood in the same way as with Khema Theri, concerning the aspiration. However, in the time of the Buddha Phussa, she, living in the house of the officer who was appointed for the giving of alms to the three brothers who were step-brothers of the Teacher, when asked, "Give one," gave two. Thus, giving without depleting anything, after ninety-two aeons, in the time of the Buddha Kassapa, she took rebirth in the house of King Kiki of Kasi, and being among seven sisters, after living the holy life for twenty-thousand years, and having a dwelling monastery built for the Sangha of monks, wandering among gods and humans for one Buddha-interval, in this Buddha-era, she took rebirth in a family home and later went to the house of Visakha the banker. Visakha the banker, a friend of Bimbisara, having gone with the king to the first sight of the Ten-Powered One, having heard the Dhamma, was established in the fruit of Stream-entry and later realized the fruit of Non-returning.

That day, going home, he ascended the palace without taking Dhammadinna's hand when she extended her hand at the top of the stairs. Even while eating, he did not say, "Give this, bring that." Dhammadinna, taking the ladle and serving, thought, "He did not take my hand even when I was offering a hand, and he does not say anything while eating; what is my fault?" Then, after he had eaten, she asked him, "What is my fault, sir?" "Dhammadinna, there is no fault of yours, but from today I am unable to sit or stand near you due to familiarity, or to have food brought or eaten. If you wish, stay in this house. If you do not wish, take as much wealth as you need and go to your family home." "Venerable sir, since that is so, I will not go around picking up what you have spat out or vomited as if it were something to be placed on my head; please allow me to ordain." Visakha, saying, "Good, Dhammadinna," informed the king and sent Dhammadinna in a golden palanquin to the nuns' residence for ordination.

Ordained, she thought, "This banker, while staying in the midst of household life, brought about the end of suffering; from the time I obtained ordination, it is fitting that I also bring about the end of suffering," and going to the teachers and preceptors, she said, "Venerable sirs, my mind does not delight in a crowded place; I will go to a village dwelling." The nuns, unable to prevent her mind because she had gone forth from a great family, took her and went to a village dwelling. Due to having suppressed the defilements in the past, before long, she attained arahantship together with the discriminations. Then this occurred to her, "My task has reached its peak; what shall I do living here? I will go to Rajagaha; there, because of me, a large group of relatives will do meritorious deeds," and taking the nuns, she returned to the city.

Visakha, knowing of her arrival, thinking, "Perhaps she has come quickly, longing for me?" went to her residence in the evening, and having paid homage, sat down to one side, thinking, "It is not proper to ask about longing," he asked questions based on the five aggregates, etc., and Dhammadinna answered each question as if cutting a lotus stalk with a sword. The layman, knowing the sharpness of Dhammadinna Theri's knowledge, asked questions in every way on the three paths in order, according to his attainment, and also asked about the path of arahantship from the perspective of acquisition. Dhammadinna Theri also, knowing that the layman's range of knowledge extended only to the fruit of Non-returning, stopping him, thinking, "Now he is running beyond his own range," said, "You have gone too far, friend Visakha, in questioning, unable to reach the end of the questions; for the holy life has Nibbana as its goal, Nibbana as its destination, Nibbana as its culmination. If you wish, friend Visakha, go to the Blessed One and ask him about this matter. And as the Blessed One explains it to you, so should you remember it." (M. i.466)

Visakha went to the Teacher and related the entire question-and-answer exchange. The Teacher, hearing his words, saying, "My daughter has no craving for the aggregates in the past, future, and present," spoke this verse in the Dhammapada—

"He for whom there is nothing before, nothing after, nothing in the middle;
He who is without possessions, without clinging—him I call a brahmin." (Dhp. 421)

Then, after giving approval to Dhammadinna, he said this to Visakha the layman, "Wise is Dhammadinna the nun, of great wisdom is Dhammadinna the nun. If you were to ask me about this matter, Visakha, I would explain it in the same way that Dhammadinna the nun explained it; that is indeed its meaning, and so should you remember it." Thus, this story arose. Later on, the Teacher, sitting in Jeta's Grove, placing the nuns in their respective positions in order, making this same Cūḷavedalla the origin of the story, placed the Theri in the foremost position among the Dhamma-speakers in this Dispensation.

Nandātherīvatthu

240.In the sixth, of those who meditate, that is, Nandā shows that Nandā Theri was the foremost of those who delight in meditation. It is said that in the time of the Buddha Padumuttara, she took rebirth in a family home in Haṃsavatī and, later on, while listening to the Teacher's Dhamma, seeing the Teacher placing a certain nun in the foremost position among those who delight in meditation, she did meritorious work and aspired to that position. Then, after wandering among gods and humans for a hundred thousand aeons, even before our Teacher was born, she took rebirth in the womb of Mahāpajāpatī Gotami; they gave her the name Nandā-Tissā. She is also called Rūpanandā. Later on, due to her supreme beauty, she became known as Janapadakalyāṇī.

She, having attained omniscience in the Ten-Powered One, gradually came to Kapilavatthu, and after having Nanda and Rāhula ordained and departing, at the time of King Suddhodana's passing away, knowing that "Mahāpajāpati Gotamī and Rāhula's mother have gone forth and been ordained in the Teacher's presence," thinking, "What is there for me to do here from the time these women were ordained?" went to Mahāpajāpati and was ordained. From the day of her ordination, thinking, "The Teacher disparages beauty," she did not go to attend upon the Teacher. When the time for instruction arrived, she sent someone else to bring the instruction. The Teacher, knowing her state of being intoxicated with pride in her beauty, said, "Let each one come and receive her own instruction; nuns should not send others." Then Rūpanandā, seeing no other way, unwillingly went for instruction.

The Teacher, according to her disposition, by means of his power, created the form of a woman holding a palm frond, as if fanning him. Rūpanandā, seeing her, thought, "I, without any reason, being heedless, do not come; even such women as this live confidently in the Teacher's presence. My beauty is not worth even a sixteenth part of the beauty of these women; without knowing, I have not come for so long," and gazing at that very created form of a woman, she stood there. The Teacher, knowing that she had fulfilled the prior causes, spoke the verse in the Dhammapada, "An ossuary of bones is made" (dha. pa. 150) –

"Whether walking or standing, sitting or lying down." (su. ni. 195) –

He spoke the sutta. In that very form, she established (her mind) in the arising and passing away and attained arahantship. In this place, this story is similar to the story of Khemātherī below, so it is not expanded. From then on, Rūpanandā, among those delighting in jhāna, became foremost. The Teacher, later on, sitting in Jetavana, placing the nuns in their respective positions in order, placed Nandātherī in the foremost position among those who meditate.

The Story of Soṇātherī

241. In the seventh, among those who have aroused energy, shows that Soṇā is foremost among those of established and complete energy. It is said that during the time of the Buddha Padumuttara, she was born in a wealthy family in Hamsavatī City, and later, while listening to the Dhamma, she saw the Teacher placing a certain nun in the foremost position among those who have aroused energy, made merit to that effect, and aspired to that position. She wandered among gods and humans for one hundred thousand aeons, and in this Buddha's era, she was born in a wealthy family in Sāvatthī. Later, having lived the household life, she obtained many sons and daughters, and she established all of them separately in their own households. From then on, they did not even acknowledge her as "mother" when she came to their presence, thinking, "What will she do for us?" Bahuputtikā Soṇā, knowing their lack of respect for her, thinking, "What shall I do with the household life?" went forth and was ordained. Then the nuns disciplined her, saying, "She does not know the rules, she does what is improper." Her sons and daughters ridiculed her when she brought the discipline, saying, "She does not know even a little of the training, even to this day," in every place she was seen. Hearing their words and experiencing a sense of urgency, thinking, "It is fitting to purify one's own conduct," she recites the thirty-two parts (of the body) whether sitting or standing. Just as previously she was known as Bahuputtikā Soṇātherī, so afterwards she became known as Āraddhavīriyā Soṇātherī.

Then one day, as the nuns were going to the monastery, they said, "Heat water for the community of nuns, Soṇā." She, even before heating the water, walking up and down in the fire hall, reciting the thirty-two parts, developed insight. The Teacher, sitting in the Perfumed Chamber, spoke this illuminating verse:

"Better than a hundred years lived without seeing the highest Dhamma,
Is life for a single day seeing the highest Dhamma." (dha. pa. 115);

At the end of the verse, she attained arahantship and thought, "I have attained arahantship, and newcomers, without considering, might say something insulting to me and produce much demerit, therefore it is fitting to perform a sign." She placed the water pot on the hearth, but did not make a fire below. The nuns, coming and looking at the pot, not seeing a fire, said, "We told this old woman, 'Heat water for the community of nuns,' even now she does not make a fire in the pot!" "Venerable ones, what is the need of fire for you? If you wish to bathe in warm water, take water from the pot and bathe." They, thinking "There will be a reason here," went and dipped their hands in the water, and knowing the warmth, brought one container, and the water filled up each place where it was taken. Then all of them, knowing that she was established in arahantship, even the younger ones, falling at her feet with the five-point prostration, said, "Venerable one, for so long we spoke insultingly and disparagingly to you without considering, forgive us," and asked for forgiveness. The older ones, squatting, asked for forgiveness, saying, "Forgive us, venerable one." From then on, "Even though ordained in old age, through the energy aroused, she was established in the highest fruit not long after," the quality of the therī became known. Later on, the Teacher, sitting in Jetavana, placing the nuns in their respective positions in order, placed Soṇātherī in the foremost position among those who have aroused energy.

The Story of Bakulātherī

242. In the eighth, among those with the divine eye, namely Bakulā, shows that Bakulātherī is foremost among those with the divine eye. It is said that during the time of the Buddha Padumuttara, having been born in a wealthy family in Hamsavatī, while listening to the Teacher's Dhamma talk, she saw the Teacher placing a certain nun in the foremost position among those with the divine eye, made merit to that effect, and aspired to that position. She wandered among gods and humans for one hundred thousand aeons, and in this Buddha's era, having been born in a wealthy family in Sāvatthī, later, having heard the Teacher's teaching of the Dhamma, having regained faith, went forth and not long after attained arahantship. From then on, she was skilled and practiced in the divine eye. Later on, the Teacher, sitting in Jetavana, placing the nuns in their respective positions in order, placed this therī in the foremost position among those with the divine eye.

The Story of Kuṇḍalakesātherī

243. In the ninth, among those of quick understanding, shows that Bhaddā Kuṇḍalakesā is foremost among the nuns of quick understanding. Indeed, during the time of the Buddha Padumuttara, having been born in a wealthy family in Hamsavatī, having heard the Teacher's Dhamma talk, she saw the Teacher placing a certain nun in the foremost position among those of quick understanding, made merit to that effect, and aspired to that position. She wandered among gods and humans for one hundred thousand aeons, and during the time of the Buddha Kassapa, being one of seven sisters in the house of King Kikī of Kāsī, for twenty thousand years, taking the ten precepts, she lived the pure life of maidenhood, having built a dwelling place for the Sangha, and after one Buddha-interval, wandering among gods and humans, in this Buddha's era, she took rebirth in a wealthy family in Rājagaha, and they named her Bhaddā.

On that very day, a son was born to the chaplain in that city. At the time of his birth, beginning with the royal palace, weapons blazed throughout the entire city. Early in the morning, the chaplain went to the royal palace and asked the king if he had slept well. The king said, "How could I have slept well, teacher? Tonight, having seen weapons blazing in the royal palace, we were overcome with fear." "Great king, do not think because of that. Weapons blazed not only in your house, but it was so in the entire city." "What is the cause, teacher?" "In our house a boy was born under a thief's constellation; he has arisen as an enemy of the entire city. This is a prior sign of that. There is no harm to you, but if you wish, let us kill him." "There is no need for killing since there is no oppression for us." The chaplain, thinking "My son has come taking his own name," named him Sattuka (Enemy). In the house of the wealthy man Bhaddā grows, in the house of the chaplain Sattuka grows. From the time he was able to play by running here and there, whatever he saw in his place of roaming, he would bring all of that and fill his parents' house. His father was unable to prevent him, even after saying a thousand reasons.

Later, knowing that he was completely unable to prevent him in any way when he came of age, giving him two blue cloaks, tools for cutting through walls, and a turning device for street corners, he released him, saying, "You should live by this work." From that day on, throwing the turning device for street corners, climbing onto the roofs of families, cutting through walls, he would take the goods placed in other families as if he himself had placed them there. There was no house in the entire city that was not plundered by him. One day the king, riding in a chariot through the city, asked the charioteer, "Why does it appear that there are holes in each and every house in this city?" "Lord, in this city there is a thief named Sattuka who steals the belongings of families by cutting through walls." The king summoned the city guard and said, "It is said that there is such a thief in this city, why do you not catch him?" "Lord, we are not able to see that thief face to face." "If you catch the thief today, you will live. If you do not catch him, I will make you a king's debtor." Saying "Yes, lord," the city guard had people search the entire city, and they caught him with his tools while he was cutting through a wall and stealing others' goods, and showed him to the king. The king said, "Take this thief out through the southern gate and execute him." The city guard, having promised the king, struck the thief with a thousand blows at every crossroads while leading him, and went to the southern gate.

At that time, this daughter of a wealthy man named Bhaddā, opening a window cage and looking out because of the great noise of the crowd, seeing that thief Sattuka being led away like that, holding her heart with both hands, went and lay face down on her jeweled couch. She was the only daughter of that family, so her relatives were not able to bear even a little change of expression on her face. Then her mother, seeing her lying on the couch, asked, "What are you doing, dear?" "I saw that thief being led away to be executed, mother." "Yes, mother." "Living, I will obtain him; not obtaining him, death is mine." Since they were unable to persuade her in various ways, they considered "Life is better than death." Then her father went to the city guard and giving a thousand (coins) as a bribe, said, "My daughter is attached in mind to the thief; release him by whatever means." He, promising the wealthy man "Very well," taking the thief, until sunset, made him go this way and that, and when the sun had set, having a certain man released from the prison, having Sattuka's bonds removed, having Sattuka sent to the wealthy man's house, with those bonds he bound the other man and took him out through the southern gate and executed him. The wealthy man's slaves also took Sattuka and came to the wealthy man's residence. Seeing him, the wealthy man, thinking "I will fulfill my daughter's wish," had Sattuka bathed with scented water, had him adorned with all kinds of ornaments, and sent him to the palace. Bhaddā also, thinking "My intention is fulfilled," adorned herself with various ornaments and attended to him.

Sattuka, having spent a few days, thought, "This woman's ornaments will be mine; it is fitting to take this jewelry by some means." While sitting happily nearby, Bhaddā said, "I have something to tell you." The wealthy man's daughter, delighted as if having received a thousand gains, said, "Speak confidently, sir." "You thought, 'Through me, he obtained life,' but as soon as I was captured, I pleaded with the deity dwelling on Corapapātapabbata (Thieves' Precipice Mountain), 'If I receive life, I will give you a sacrifice.' Through that, I obtained life; quickly prepare a sacrifice." Bhaddā, thinking, "I will fulfill his wish," prepared a sacrifice, adorned herself with all adornments, and ascending one palanquin with her husband, went to Corapapātapabbata, beginning to ascend, thinking, "I will perform a sacrifice to the mountain deity." Sattuka thought, "While everyone is ascending, there will be no opportunity for me to take her jewelry," so he had her hold the sacrificial vessel itself and ascended the mountain.

He did not speak affectionately to Bhaddā while conversing. She understood his intention through a gesture. Then he said to her, "Bhaddā, take off your upper garment and put your bodily adornments into a bundle here." "My lord, what is my offense?" "Why, fool, do you think I have come for the sake of sacrifice? Indeed, I would tear out the liver and give it to this deity, but I have come under the pretense of sacrifice, desiring to take your jewelry." "Whose adornments, sir, and who am I?" "We do not know such a thing as 'yours' and 'mine'." "Good, sir, please fulfill one wish for me: allow me to embrace you from the front and from behind in my adorned state." He agreed, saying "Good." Knowing that he had agreed, she, as if embracing him from the front and then from behind, pushed him over the mountain precipice. As he fell, he was crushed to pieces in the air. Seeing the wondrous deed done by her, the deity dwelling on the mountain spoke these verses in praise of her virtues:

‘‘Na so sabbesu ṭhānesu, puriso hoti paṇḍito;
Itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā.

‘‘Na so sabbesu ṭhānesu, puriso hoti paṇḍito;
Itthīpi paṇḍitā hoti, muhuttamapi cintaye’’ti. (apa. therī 2.3.31-32);

Then Bhaddā thought, "It is not possible for me to return home in this manner; I will go from here and take ordination." Going to a Nigantha (Jain) monastery, she requested ordination from the Niganthas. Then they said to her, "By what manner should ordination occur?" "Whatever is supreme for your ordination, do that." They, saying "Good," tonsured her hair with a palm-leaf cutter and ordained her. Her hair, growing again, grew in spiral curls like piles. She became known as Kuṇḍalakesā (curly-haired) for that very reason. Having learned all the crafts in her place of ordination, realizing, "There is no further distinction to these," wandering through villages, towns, and capital cities, wherever there were learned people, she learned all of their knowledge and skills. Then, having been trained in many places, there were none capable of arguing with her. Not seeing anyone capable of conversing with her, when she entered any village or town, she would make a pile of sand at the gate and place a jambu branch there, signaling to the children standing nearby, "Whoever is able to raise an argument with me, let him crush this branch." For a week, no one would crush it. Then she would take it and depart.

At that time, our Blessed One, having arisen in the world, was dwelling near Sāvatthī in Jeta's Grove. Kuṇḍalakesā also, gradually reaching Sāvatthī, entering the inner city, according to the ancient custom, placed a branch on a pile of sand and entered, giving the signal to the children. At that time, the General of the Dhamma (Sāriputta), having entered the Sangha, entering the city alone, seeing the jambu branch on the sand heap, asked, "Why has this been placed here?" The children recounted the reason without omitting anything. When this was so, "Take this and crush it, children." Hearing the Elder's words, some did not dare to crush it, others crushed it into pieces in that very moment. Kuṇḍalakesā, having completed her meal and exiting, seeing that branch crushed, asked, "Whose deed is this?" Then they told her that it had been done by the General of the Dhamma. She thought, "Not knowing his own strength, he would not dare to have this branch crushed; surely this will be a great one. But I, being small, will not shine; it is fitting to enter the village and give a signal to the assembly," and she did so. It should be known that everyone in the city, which was inhabited by eighty thousand families, was notified according to their respective divisions.

The Elder also, having completed his meal, sat at the foot of a certain tree. Then this Kuṇḍalakesā, surrounded by a large crowd, approached the Elder, exchanged greetings, stood to one side, and asked, "Venerable sir, was the branch crushed by you?" "Yes, it was crushed by me." "In that case, let there be a debate with you, venerable sir." "Let it be, Bhaddā." "Whose will be the questions, whose the answers?" "Asking is your responsibility, but you ask what you know." With the Elder's permission given, she asked all her knowledge in debate, the Elder answered everything. Having asked everything, she became silent. Then the Elder said to her, "Much has been asked by you, let us ask one question." "Ask, venerable sir." "What is 'one'?" Kuṇḍalakesā said, "I do not know, venerable sir." "You do not even know this much, what else will you know?" She fell at the Elder's feet and said, "I go to you for refuge, venerable sir." "There is no act of going for refuge to me; the foremost individual in the world dwells in Dhuravihāra, go for refuge to him." She, "I will do so, venerable sir," went to the Teacher's presence in the evening at the time of the Teacher's Dhamma talk, paid homage with the five-point prostration, and stood to one side. The Teacher, according to her conduct, having seen her with destroyed Saṅkhāras (conditioning), spoke this verse in the Dhammapada:

‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 101);

At the end of the verse, just as she was standing, she attained Arahatship together with the Paṭisambhidās (analytical knowledges) and requested ordination. The Teacher accepted her ordination. She went to the Bhikkhuni (nun) residence and was ordained. Later, a discussion arose in the midst of the four assemblies: "Great indeed is this Bhaddā Kuṇḍalakesā, who attained Arahatship at the end of a four-lined verse." The Teacher, having made that the reason for the origin (of the story), placed the Therī in the foremost position among those of quick wisdom.

The Story of Bhaddākāpilānītherī

244. In the tenth, pubbenivāsa means showing that Bhaddā Kāpilānī was foremost among those who recollect their past dwelling aggregates. It seems that in the time of the Buddha Padumuttara, having been born into a wealthy family in Haṃsavatī, while listening to the Teacher's Dhamma talk, she saw the Teacher placing a certain Bhikkhuni in the foremost position among those who recollect their past dwellings, and having performed a meritorious deed, she aspired to that future state. Having wandered for a hundred thousand aeons among gods and humans, when a Buddha had not arisen, having taken rebirth in a wealthy family in Bārāṇasī, while quarreling with her husband's sister, when she gave alms to a Paccekabuddha (silent Buddha), thinking, "She is controlling him by giving him alms," she took the bowl from the Paccekabuddha's hand, threw away the food, filled it with filth, and gave it. The multitude, scolding her, said, "You do nothing to the one with whom you quarreled, what offense has the Paccekabuddha committed against you?" Ashamed by their words, she again took the bowl, removed the filth, washed it, scrubbed it with fragrant powder, filled it with the four sweets, and placed it in the Paccekabuddha's hand, shining with ghee of the color of a lotus's core poured on top, making the aspiration, "Just as this almsfood is shining, may my body be shining." All of this should be understood in the same manner as stated in the story of Mahākassapatthera.

Mahākassapatthera, however, taking the southern route, went to the presence of the Ten-Powered One at the foot of the Bahuputtakanigrodha tree, this Bhaddā Kāpilānī, taking the left route, went to a monastery of female renunciates, as ordination for women had not yet been permitted. But when Mahāpajāpatigotamī obtained ordination and full ordination, then that Therī, in the presence of the Therīs (senior nuns), having obtained ordination and full ordination, later, while practicing Vipassanā (insight meditation), attained Arahatship and was skilled in the knowledge of past dwellings. Then the Teacher, sitting in Jeta's Grove, while placing the Bhikkhunīs in their respective positions in order, placed this Therī in the foremost position among those who recollect their past dwellings.

The Story of Bhaddākaccānātherī

245. In the eleventh, mahābhiññāppattānanti means showing that Bhaddā Kaccānā was foremost among those who had attained great Abhiññās (higher knowledges), namely the supernormal powers. Indeed, for one Buddha there are four people with great Abhiññā, not the remaining disciples. For the remaining disciples are able to recollect only a hundred thousand aeons, not beyond that. Those who have attained great Abhiññā, however, recollect beyond a hundred thousand aeons, even an Asaṅkhyeyya (incalculable period). In our Teacher's dispensation as well, the two chief disciples, Bākulatthera and Bhaddā Kaccānā—these four were able to recollect that much. Therefore, this Therī became known as the foremost among those who had attained great Abhiññā. Bhaddā Kaccānā was her name. Indeed, her body color was like that of excellent gold, Bhaddakañcana, so she obtained the name Bhaddakañcanā; later, she was reckoned simply as Kaccānā. This is a designation for Rāhula's mother.

It seems that in the time of the Buddha Padumuttara, having taken rebirth in a wealthy family in Haṃsavatī, later, while listening to the Teacher's Dhamma talk, she saw the Teacher placing a certain Bhikkhuni in the foremost position among those who had attained great Abhiññā, and having performed a meritorious deed, she aspired to that future state. Having wandered for a hundred thousand aeons among gods and humans, in this Buddha's arising she took rebirth in the house of Suppabuddha Sakka; they gave her the name Bhaddā Kaccānā.

Having reached maturity, she went to the Bodhisatta's (Buddha-to-be) house. Later, she gave birth to a son named Rāhulakumāra. On the very day of his birth, the Bodhisatta, having departed and attained omniscience at the Bodhi Tree, while benefiting the world, gradually approached Kapilavatthu and helped his relatives. Later, when King Suddhodana passed away, Mahāpajāpatigotamī, together with five hundred women, was ordained in the Teacher's presence. Rāhula's mother, Janapadakalyāṇī (beauty of the land) also, went to the Therī's presence and was ordained. From the time of her ordination onwards, she was well-known as Bhaddakaccānattherī. Later, cultivating Vipassanā, having attained Arahatship, she was skilled in the Abhiññās; sitting in one posture, with one focusing of the mind, she could recollect beyond a hundred thousand aeons, even an Asaṅkhyeyya. When her qualities became evident, the Teacher, sitting in Jeta's Grove, while placing the Bhikkhunīs in their respective positions in order, placed this Therī in the foremost position among those who had attained great Abhiññā.

The Story of Kisāgotamītherī

246. In the twelfth, "lūkhacīvaradharānaṃ" means to the one who wears robes made of rough cloth, possessing three kinds of roughness, Kisā Gotamī is shown as the foremost. Gotamī is her name, but because of her slightly emaciated nature, she is called Kisā Gotamī. She, too, during the time of the Buddha Padumuttara, was born in a wealthy family in Hamsavatī. While listening to the Blessed One's Dhamma talk, she saw the Teacher placing a bhikkhunī who wore rough robes in the foremost position and, having performed meritorious deeds, aspired for that rank. Having wandered among gods and humans for a hundred thousand aeons, in this Buddha's era, she was born into a poor family in Sāvatthī and, upon reaching marriageable age, went to a certain family. There, they scorned her, saying, "She is the daughter of a poor family."

Later, she gave birth to a son, and they showed her respect. However, that child of hers, running around and playing, died while still young, and sorrow arose in her. She thought, "In this very house, I have received gain and honor due to my son; from the time of my son's birth, I have received respect. These people might even try to throw my son away." So, taking the son into her arms, she went from door to door, saying, "Give me medicine for my son." Wherever she was seen, people would slap their hands and mock, "Where has medicine for the dead ever been seen before?" She did not understand their words. Then, a wise man, seeing her, thought, "She must have become deranged with grief for her son. No one else knows the medicine for her; only the Ten-Powered One knows." So he said to her, "Mother, there is truly no one else who knows the medicine for your son. In the world with its gods, the foremost person, the Ten-Powered One, resides in the Dhura Vihāra. Go to him and ask." Believing that the man spoke the truth, she took her son and, standing at the edge of the assembly while the Tathāgata was seated on the Buddha's seat, said, "Give me medicine for my son, O Blessed One."

The Teacher, seeing her aptitude, said, "Good, Gotamī, that you have come here seeking medicine. Go, enter the city and, starting from the gate, wander throughout the entire city and bring back a mustard seed from a house where no one has ever died." She replied, "Very well, Venerable Sir," and with a joyful mind, she entered the city. At the very first house, she said, "The Ten-Powered One asks me to bring a mustard seed for my son's medicine. Give me a mustard seed." "Here, Gotamī," they said, taking it out and giving it to her. She said, "I cannot take it like this. Is there anyone who has never died in this house?" "What are you saying, Gotamī? Who here can count the dead?" "Then enough, I will not take it. The Ten-Powered One tells me to take it from a place where no one has ever died," she said. Going to the third house in this way, she thought, "This will be the same in the entire city. This must have been seen by the Buddha, who has compassion for my welfare." Gaining a sense of urgency, she went out of the city, went to the charnel ground, took her son in her hand, and said, "My son, I thought that this death was only for you, but this is not only for you; this is a Dhamma common to all people." Having said this, she abandoned her son in the charnel ground and spoke this verse:

"This is not the way of a village, nor the way of a town,
Nor is this the way of a single family;
Of all the world, with its gods,
This is the way: whatever is, is impermanent." (apa. therī 2.3.82);

And having said this, she went to the Teacher. Then the Teacher said to her, "Have you obtained the mustard seed, Gotamī?" "The deed with the mustard seed is done, Venerable Sir. Now give me refuge," she said. Then the Teacher spoke this verse in the Dhammapada to her:

"That person who is fond of children and cattle,
Whose mind is attached,
Death carries away, like a great flood,
A sleeping village." (dha. pa. 287);

At the end of the verse, she was established in the fruit of Stream-entry just as she stood and requested ordination. The Teacher granted ordination. She circumambulated the Teacher three times, paid homage, went to the nun's residence, received ordination and the higher ordination, and soon, applying herself with proper attention, developed insight. Then the Teacher spoke this illuminating verse to her:

"Better than a hundred years lived,
Without seeing the Deathless State,
Is a single day of life,
Seeing the Deathless State." (dha. pa. 114);

At the end of the verse, she attained arahantship, becoming supremely excellent in robes collected from a heap of discarded cloth, wandering about wearing robes made of three kinds of rough cloth. Later, the Teacher, seated in Jetavana, placing the bhikkhunīs in their respective foremost positions, placed this theri in the foremost position among those who wore rough robes.

The Story of Siṅgālaka's Mother

247. In the thirteenth, "saddhādhimuttānaṃ" means to those who are resolute in faith; Siṅgālaka's mother is shown as the foremost. It is said that during the time of the Buddha Padumuttara, she was born in a wealthy family in Hamsavatī. While listening to the Teacher's Dhamma talk, she saw the Teacher placing a bhikkhunī in the foremost position among those resolute in faith and, having performed meritorious deeds, aspired for that rank. Having wandered among gods and humans for a hundred thousand aeons, in this Buddha's era, she was born in a wealthy family in Rājagaha and, going to a family of equal status, gave birth to a son. They named him Siṅgālaka Kumāra. She, too, became known as Siṅgālaka's mother for that very reason. One day, after hearing the Teacher's Dhamma talk, having regained faith, she went to the Teacher and was ordained. From the time of her ordination, she obtained an excessive degree of the faculty of faith. She would go to the monastery to hear the Dhamma, standing and gazing at the beauty of the Ten-Powered One's body. The Teacher, knowing her mind was fixed on the characteristic of faith, spoke the Dhamma in a way suitable and pleasing to her. That theri, too, making the characteristic of faith her focus, attained arahantship. Later, the Teacher, seated in Jetavana, placing the bhikkhunīs in their respective foremost positions, placed this theri in the foremost position among those resolute in faith.

Explanation of the Fifth Vagga.

The commentary on the Therī Pāḷi, adorned with thirteen suttas, is completed.

14. The Etadagga Vagga

(14) 6. The Sixth Etadagga Vagga

The Story of Tapussa and Bhallika

248. In the Upāsaka Pāḷi, in the first, "paṭhamaṃ saraṇaṃ gacchantānaṃ" means to the very first ones who went for refuge; Tapussa and Bhallika, these two merchants, are shown as the foremost. It is said that during the time of the Buddha Padumuttara, they were reborn in a wealthy family in Hamsavatī. Later, while listening to the Teacher's Dhamma talk, they saw the Teacher placing two upāsakas in the foremost position among those who first went for refuge and, having performed meritorious deeds, aspired for that rank. Having wandered among gods and humans for a hundred thousand aeons, much earlier than our Bodhisatta's attainment of omniscience, they were born in a householder's family in Asitañjana Nagar. The elder brother was named Tapussa, and the younger was named Bhallika.

At another time, while living the household life, from time to time, having harnessed five hundred carts, they would travel, engaging in trade. At that time, our Bodhisatta, having attained omniscience and spent seven weeks at the Bodhi tree, sat at the foot of the Rājāyatana tree in the eighth week. At that time, those merchants arrived at that place with about five hundred carts. In their immediately previous existence, their mother had been reborn as a deity in that region. She thought, "Now is the time for the Buddhas to receive food. It is not possible to continue without food beyond this point. And these sons of mine are passing by this path; today, they should give alms to the Buddhas." So she stopped the movement of the oxen yoked to the five hundred carts. They, wondering "What is this?" looked for various signs. Then, knowing their weariness, she possessed the body of a certain man and said, "Why are you weary? You have no other obstacle from yakkhas, ghosts, or nāgas. I am your mother in a past life, reborn as a earth deity in this place. That Ten-Powered One is sitting at the foot of the Rājāyatana tree; give him the first alms."

Hearing her words, they became delighted and, taking mantha and honey cakes in a golden bowl, went to the Teacher and said, "Accept this food, Venerable Sir." The Teacher looked at the custom of past Buddhas, and then the four Great Kings offered him bowls made of stone. The Teacher, wishing "May it be of great fruit for them," determined that all four bowls should become one bowl. At that moment, those merchants placed the mantha and honey cakes in the Tathāgata's bowl, offered water at the time of consumption, and after the meal was finished, having paid homage to the Teacher, sat down to one side. Then the Teacher taught them the Dhamma. At the end of the discourse, both of them, having taken refuge in the two statements, paid homage to the Teacher and, wanting to go to their own city, said, "Venerable Sir, give us an object of worship." The Teacher, touching his head with his right hand, gave eight hair relics to both of them. Both of them placed the hair relics in golden caskets and, taking them to their city, erected a cetiya for the living hair relics at the gate of Asitañjana Nagar. On Uposatha days, blue rays emanate from the cetiya. Thus, this story arose. Later, the Teacher, seated in Jetavana, placing the upāsakas in their respective foremost positions, placed these two men in the foremost position among those who first went for refuge.

The Story of Anāthapiṇḍika, the Benefactor

249. In the second, "dāyakānaṃ" means to those who are devoted to giving; Sudatta, the householder, Anāthapiṇḍika, is shown as the foremost. It is said that during the time of the Buddha Padumuttara, he was born in a wealthy family in Hamsavatī. While listening to the Teacher's Dhamma talk, he saw the Teacher placing an upāsaka in the foremost position among those who give and, having performed meritorious deeds, aspired for that rank. Having wandered among gods and humans for a hundred thousand aeons, in this Buddha's era, he was born in the house of Sumana, the merchant, in Sāvatthī, and they named him Sudatta.