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[I have decided to introduce commentary in the following sections to give them meaning for those unfamiliar with the great story that accompanies the teaching of the Dhamma in the Suttas; the saga of a Great Time. The material is from all over, but primarily from The Dictionary of Pali Proper Names [DPPN], and The Psalms of the Early Buddhists, Pali Text Society (used with permission)--and is largely based on commentaries.]
[188] [XIV. 23.] At the top, Beggars, of those of my Beggars who have been here a long time (rattaññánam = longer than a night, no latecomer), is Aññákondañña (=Receiver-of-Knowledge).
The first human to have attained knowledge under Gotama. What a thrill that must have been for Gotama! Except that, of course, he would not have been thrilled, but would have seen it as a matter of indifference. He said: "Annakondanna has received Anna!" Whatever Gotama felt, I felt a thrill when I read that.
DPPN: He was the son of a very wealthy brahmin family . . . and was born before the Buddha. . . He was learned in the three Vedas, excelling in the science of physiognomy. When the Buddha was born he was among the eight Brahmins sent for to prognosticate, and though he was yet quite a novice he declared definitely that the babe would be a Buddha. Thereafter he lived awaiting the Bodhisatta’s renunciation. After this happened he left the world with four others . . . When, after the Enlightenment, the Buddha visited them at Isipatana and preached the Dhammacakkappavattana Sutta, [Vin i. 10 ; and S. v. 420] Kondanna and eighteen crores of brahmas won the Fruit of the First Path. . . . Five days later when the Annattalakhana Sutts [Vin i. 13-14; MA. I. 390 (which is a good one to cite concerning the issue of attaining Arahantship from just listening to a Sutta)] was preached he became arahant. He was the first to be ordained with the formula "ehi, bhikkhu" (come Beggar!) and the first to receive higher ordination. In the assembly of monks he sat behind the two chief disciples.)
[189] At the top, Beggars, of those of my Beggars who are of great wisdom is Sariputta.
(One of the two Great Disciples, his specialty was knowledge of the Dhamma and it’s applications, I hear he made a specialty of guiding beginners to Stream-entry.
DPPN: The chief disciple of Gotama . . . he is also called Upatissa, which was evidently his personal name. The name Upatissa is hardly ever mentioned in the books. He had three younger brothers -- Cunda, Upasena, and Revata -- and three sisters -- Cala, Upacala and Sisupacala; all of whom joined the Order.
. . . Sariputta had a very quick intuition , and he became a sotapanna immediately after hearing the first two lines of the stanza spoken by Assaji [all things arise from causes]. Moggallana attained arahantship on the seventh day after his ordination, but it was not till a fortnight later than Sariputta became an arahant. He was staying, at the time, with the Buddha, in the Sukarakhatalena in Rajagha, and he reached his goal as a result of hearing the Buddha preach the Vednapariggaha Sutta to Dighanakha.[aka the Dighanakha Sutta; M.i.497 ff.]
In the assembly of monks and nuns, Sariputta was declared by the Buddha foremost among those who possessed wisdom. He was considered by the Buddha as inferior only to himself in wisdom. The Buddha would frequently merely suggest a topic, and Sariputta would preach a sermon on it in detail . . . The Buddha is recorded as speaking high praise of him "Wise art thou, Sariputta, comprehensive and manifold thy wisdom, joyous and swift, sharp and fastidious. He is . . . held up as the supreme example of the perfect disciple, risen to mastery and perfection in noble virtue, noble concentration, noble perception, noble deliverance.
We also find instances of Sariputta questioning his colleagues, or being questioned by them, on various topics. . . . On another occasion, Anuruddha tells Sariputta of his power of seeing the thousand-fold world-system, his unshaken energy, and his untroubled mindfulness. Sariputta tells him that his deva-sight is mere conceit, his claims to energy conceit, and his mindfulness just worrying, and exhorts him to abandon thoughts of them all. Anuruddha follows his advice and becomes an arahant.
The care of the Sangha and the protection of its members’ integrity was Sariputta’s special concern by virtue of his position as the Buddha’s Chief Disciple. Thus we find him being sent with Moggallana to bring back the monks who had seceded with Devadatta. His admonitions to the monks sometimes made him unpopular. He was meticulous about rules laid down by the Buddha. Thus a rule had been laid down that one monk could ordain only one samanera, and when a boy was sent to him for ordination from a family which had been of great service to him, Sariputta refused the request of the parents till the Buddha had rescinded the rule. Another rule forbade monks to eat garlic and when Sariputta lay ill and knew he could be cured by garlic, even then he refused to eat them till permission was given by the Buddha for him to do so. . . . While Sariputta was severe in the case of those who failed to follow the Buddha’s discipline, he did not hesitate to rejoice with his fellow-monks in their successes. . . .It was evidently the custom of Sariputta to visit sick monks as did the Buddha himself.
A quaint story is told of a Yakkha who, going through the air at night saw Sariputta wrapt in meditation, his head newly shaved. The sight of the shining head was a great temptation to the Yakkha, and, in spite of [being warned against it] he dealt a blow on the Thera’s head. The blow was said to have been hard enough to shatter a mountain, but Sariputta suffered only a slight headache afterwards.
Sariputta died some months before the Buddha. . . The Samyutta Nikaya [S.v.161] records that he died at Nalagamaka (the place of his birth) and gives an eulogy of him pronounced by the Buddha after his death. There is no need to doubt the authenticity of this account. It merely states that when Sariputta was at Nalagamaka he was afflicted with a sore disease. His brother, Cunda-Samanuddesa, was attending on him when he died. His body was cremated, and Cunda took the relics to Savatthi with Sariputta’s begging-bowl and outer robe. The relics were wrapped in his water strainer. Cunda first broke the news to Ananda, who confessed that when he heard it his mind was confused and his body felt as though drugged. Together they sought the Buddha and told him of the event, and the Buddha pointed out to them the impermanence of all things. [my recollection of this story also includes the note that Sariputta’s mother thought that he had wasted his life by becoming a Beggar, but that she was won over in the end by a powerful deity who came down and explained exactly how important Sariputta really was.])
[190] At the top, Beggars, of those of my Beggars who are of great Mental Power is Maha Moggallana.
(The Other of the two Great Disciples, his specialty being the use of Psychic Powers. "He was born in Kolitagama near Rajagaha on the same day as Sariputta (they were both older than the Buddha), and was called Kolita after his village. His mother was a brahminee called Moggali and his father was the chief householder of the village. Moggallana’s and Sariputta’s families had maintained an unbroken friendship for seven generations, and so the children were friends from their childhood. Sariputta had five hundred golden palanquins and Moggallana five hundred carriages drawn by thoroughbreds. One day the two friends went together to see a mime play and there, realizing the impermanence of things, decided to renounce the world. They first lived as disciples of Sanjaya and then wandered all over Jambudipa (Rose Apple Land -- India) discussing with all learned men, but finding no satisfaction. Then they separated, after agreeing that whoever first succeeded in finding what they sought should inform the other.
After some time, Sariputta, wandering about in Rajagaha, met Assaji, was converted by him to the faith of the Buddha, and became a Sotapanna. He found Moggallana and repeated the stanza he had heard from Assaji (All things arise from causes) and Moggallana also became a sotapanna. The two then resolved to visit the Buddha at Veluvana, after an unsuccessful attempt to persuade Sanjaya to accompany them. Sanjaya’s disciples, however, five hundred in number, agreed to go, and they all arrived at Veluvana. The Buddha preached to them, and ordained them by the "ehi-bhikkhu-pabbajja." "Come Beggar! Initiation". All became arahants except Sariputta and Moggallana. Moggallana went to the hamlet of Kallavala in Magadha, and there, on the seventh day after his ordination, drowsiness overcame him as he sat meditating. The Buddha knew this, and appearing before him, exhorted him to be zealous. That very day he attained arahantship.
"Sariputta is as she who brings forth and Moggallana is as the nurse of what is brought forth; Sariputta trains in the fruits of conversion, Moggallana trains in the highest good. Sariputta is able to teach and make plain the four Noble Truths; Moggallana, on the other hand, teaches by his iddhipatihariya --demonstrations of psychic power -- Moggallana’s pre-eminence lay in his possession of iddhi-power. He could create a living shape innumerable times and could transfer himself into any shape at will. Several instances are given of this special display of iddhi. Once at the Buddha’s request, with his great toe he shook the Migaramatupasada (--a rock solid monastery, The Palace of Migara’s Mother (she was the daughter in law of Migara, but that is another story.) and made it rattle in order to terrify some monks who sat in the ground floor of the building, talking loosely and frivolously, regardless even of the fact that the Buddha was in the upper story.
Though Moggallana’s pre-eminence was in iddhi-power, yet in wisdom, too, he was second only to Sariputta [and it was the other way around in terms of iddhi-power and Sariputta].
Moggallana died before the Buddha, Sariputta dying before either. . . According to the Commentaries his death resulted from a plot of the Niganthas [I believe these are the early Jains, headed by Nataputta the Jain, the founder of the sect--several debates centered around this group, its leader and it’]. Moggallana used to visit various worlds and return with his report that he had discovered that those who followed the Buddha’s teaching reached happy worlds, while the followers of the heretics were reborn in woeful conditions. These statements diminished the number of the heretics and they bribed brigands to kill Moggallana. They surrounded the Elder’s cell in Kalasila, but he, aware of their intentions, escaped through the keyhole. On six successive days this happened; on the seventh, they caught him [as I heard it, he gave up, having seen the futility of his attempts to evade his fate -- see below] and beat him, crushing his bones [they used an old torture method in which a hammer, like a ball peen hammer, is used to break every single bone in the body] and leaving him for dead. Having recovered consciousness, with a great effort of will, he dragged himself to the Buddha [I doubt this description, more likely he used psychic power to transport the body] in order to take his leave, and there he died. . . This sad death is said to have been the result of a sin committed by him in a previous birth. Acting on the instigation of his wife, he had taken his blind parents into a forest, where, pretending that they were attacked by thieves, he had beaten them to death. For this deed he suffered in hell for innumerable years, and in his last birth lost his life by violence. )
[191] At the top, Beggars, of those of my Beggars who observes and recommends strict adherence to the smallest details of proper behavior under the Dhamma is Maha Kassapa.
(dhutavadanam, PED has one who inculcates scrupulousness; DPPN: He was born in the Brahmin village of Mahatittha in Magadha, and was the son of the Brahmin Kapila, his mother being Sumanadevi; he himself was called Pippali. When he grew up he refused to marry in spite of the wishes of his parents; but in the end, [he married Bhadda Kapilani]. By mutual consent, however, the marriage was not consummated. . . Pippali had immense wealth; he used twelve measures of perfumed powder daily . . .He had sixty lakes with water-works attached, and his workmen occupied fourteen villages, each as large as Anuradhapura. One day he went to a field which was being ploughed and saw the birds eating the worms turned up by the plough. On being told that the sin therein was his, he decided to renounce all his possessions. [I believe the interpretation of Kamma in this way is flawed . . . but that is reasonable in that he would most probably have been being advised by non-Buddhists] At the same time, Bhadda had been watching the crows eating the little insects which ran about among the sesamum seeds that had been put out to dry, [come on, as if they wouldn’t have eaten all the seeds as well!] and when her attendant woman told her that hers would be the sin for their loss of life [and this is clearly a wrong interpretation of Kamma under anyone’s method], she also determined to renounce the world.
The husband and wife, finding that they were of one accord, took yellow raiment from their wardrobe, cut off each other’s hair, took bowls in their hands, and passed out through their weeping servants, to all of whom they granted their freedom, and departed together, Pippali walking in front. But soon they agreed that it was not seemly they should walk thus together, as each must prove a hindrance to the other. And so, at the crossroads, he took the right and she the left and the earth trembled to see such virtue.
The Buddha . . . knew what the earthquake signified, . . . and sat down [in the way]. Pippali,(henceforth called Maha Kassapa [the note says: no explanation of why ) saw the Buddha, and recognizing him at once as his teacher, prostrated himself before him. The Buddha told him to be seated, and, in three homilies, [From the Note: Given at S. ii.220; Thus Kassapa must thou train thyself: There shall be a lively sense of fear and regard towards all monks, seniors, novices, and those of middle status.; Whatever doctrine I shall hear bearing upon what is good, to all that I will hearken with attentive ear, digesting it, pondering it, gathering it all up with my will; Happy mindfulness with respect to the body shall not be neglected by me."] gave him his ordination. Together they returned to Rajagaha, Kassapa, who bore on his body seven of the thirty-two marks of a Great Being, following the Buddha [who had all 32]. On the way the Buddha desired to sit at the foot of a tree by the roadside, and Kassapa folded for him his outer robe as a seat. The Buddha sat on it and, feeling it with his hand, praised its softness. Kassapa asked him to accept it. "And what would you wear?" inquired the Buddha. Kassapa then begged that he might be given the rag-robe worn by the Buddha. "It is faded with use," said the Buddha, [I seem to recall he said it was worn out beyond repairing which I mention in the context of calling Bhikkhus "Beggars" I think the image we have of these neatly dressed Monks today is a far cry from what they looked like in the early days.] but Kassapa said he would prize it above the whole world and the robes were exchanged. The earth quaked again in recognition of Kassapa’s virtues, for no ordinary being would have been fit to wear the Buddha’s cast-off robe. Kassapa, conscious of the great honor, took upon himself the thirteen austere vows (DHUTAGUNA) and, after eight days, became an arahant.
Kassapa was not present at the death of the Buddha; as he was journeying from Pava to Kusinara he met an Ajivaka [guys run around no clothes at all; a-jivaka = to live, no calling] . . . who told Kassapa the news. It was then the seventh day after the Buddha’s death, and the Mallas had been trying in vain to set fire to his pyre. The arahant theras, who were present, declared that it could not be kindled until Maha Kassapa and his five hundred companions had saluted the Buddha’s feet. Maha Kassapa then arrived and walked three times round the pyre with bared shoulder, and it is said the Buddha’s feet became visible from out of the pyre in order that he might worship them. He was followed by his five hundred colleagues, and when they had all worshipped the feet disappeared and the pyre kindled of itself. . . . At Pava (on the announcement of the Buddha’s death), Kassapa had heard the words of Subhadda, who, in his old age, had joined the Order, that they were "well rid of the great samana and could now do as they liked." This remark it was which had suggested to Kassapa’s mind the desirability of holding a Recital of the Buddha’s teachings. He announced his intention to the assembled monks, and, as the senior among them and as having been considered by the Buddha himself to be fit for such a task, he was asked to make all necessary arrangements. In accordance with his wishes, all the monks, other than the arahants chosen for the Recital, left Rajagaha during the rainy season. The five hundred who were selected met in Council under the presidency of Kassapa and recited the Dhamma and the Vinaya. This recital is called the Therasangiti or Theravada.
Kassapa viewed with concern the growing laxity among members of the Order with regard to the observance of rules, even in the very lifetime of the Buddha, and the falling off in the number of those attaining arahantship, and we find him consulting the Buddha as to what should be done. Kassapa himself did his utmost to lead an exemplary life, dwelling in the forest, subsisting solely on alms, wearing rag-robes, always content with little, holding himself aloof from society, ever strenuous and energetic. When asked why he led such a life, he replied that it was not only for his own happiness but also out of compassion for those who came after him, that they might attain to the same end.
Kassapa lived to be very old, and, when he died, had not lain on a bed for one hundred and twenty years. [By my reckoning that could have made him from 130 to 150 years old -- A note says: According to northern sources, Kassapa did not die; he dwells in the Kukkutagiri Mountains, wrapt in samadhi, awaiting the arrival of Metteyya Buddha].
[My opinion: If there should be a "Patron Arahant" of those of us who follow the Buddha as a consequence of the Pali, it should be Maha Kassapa.]
[192] At the top, Beggars, of those of my Beggars who has The Power of the Dibba Cakkhu is Anuruddha.
(the Divine Eye, clairvoyance, but in a sense greater than it is understood today -- the ability to see the past and the outcome of deeds (that is, the future -- The terminology indicating, by the way, that the Future is not seen in the Pali as a fixed thing, but dependent on the views and actions of beings in time), and also the ability to see in the ordinary way in extraordinary ways -- at night, over long distances, through objects, etc.
DPPN: First cousin of the Buddha . . . He was the son of the Sakyan Amitodana and brother of Mahanama. [with his cousin Bhaddiya] they went with Ananda, Bhagu, Kimbila, Devadatta and their barber Upali, to the Blessed One at the Anupiya Mango Grove and were ordained. Before the rainy season was over Anuruddha acquired the Dibba Cakkhu . . .
He then received from Sariputta, as topic of meditation, the eight thoughts of a great man. He mastered seven, but could not learn the eighth [This Dhamma is for the precise and for one who delights in exactness; this Dhamma is not for the diffuse or for him who delights in diffuseness.] The Buddha, being aware of this, visited him and taught it to him. Thereupon Anuruddha developed insight and realized arahantship . . .
Anuruddha appears in the suttas as an affectionate and loyal comrade-bhikkhu, full of affection to his kinsman, the Buddha. . .
Anuruddha was present when the Buddha died at Kusinara, and knew the exact moment of his death [I hear as a consequence of his having developed attention to in-breathing and out-breathing to a high degree--he was able to determine the exact last breath] . . . Anuruddha was foremost in consoling the monks and admonishing them as to their future course of action. Later, at the First Council, he played a prominent part and was entrusted with the custody of the Anguttara Nikaya [The Book of the Gradual Sayings, of which this book is #1.]
In one of the verses ascribed to Anuruddha in the Theragatha it is said that for twenty-five years he did not sleep at all, and that for the last thirty years of his life he slept only during the last watch of the night.
His death took place in Veluvagama in the Vajji country, in the shade of a bamboo thicket. .)
[193] At the top, Beggars, of those of my Beggars who are high-born is Bhaddiya Kaligodha’s son.
(DPPN: "Called Kaligodhaputta, chief among monks of aristocratic birth. He belonged to a family of the Sakyan rajas of Kapilavatthu and entered the Order in the Anupiya Mango-grove with Anurudha and the others, soon afterwards attaining to arahantship. Dwelling in the bliss of Nibbana, under a tree in a lonely spot, Bhaddiya used to exclaim "Aho sukham, aho sukham." (How sweet it is! Or Oh, The Joy!) When this was reported to the Buddha, he questioned Bhaddiya, who answered that when he was ruling his principality he was well protected ["I had my army placed in the four directions, I had my City Guards, I had My Palace Guards, I had Guards stationed outside my bedroom door and I had guards stationed inside my bedroom door and yet I never felt safe!"], yet was ever fearful and nervous, whereas now, having renounced all, he was free from all fear.
Bhaddiya was the son of Kaligodha, the senior Sakyan lady of her time. . . When Bhaddiya was ruling his Sakyan principality he had as general Sona Potiriyaputta, who later joined the Order. Anuruddha was Bhaddiya’s great friend, and when Anuruddha wished to renounce the world, his mother agreed only on condition that Bhaddiya should accompany him, hoping, in this way, to hold him back. But Anuruddha overcame all Bhaddiya’s objections and persuaded him to renounce the household life within a week. It is said that Bhaddiya attained arahantship in the first rainy season after his ordination.")
[194] At the top, Beggars, of those of my Beggars who speak with a sweetly-flowing voice is Lakuntaka-Bhaddiyo (Felix, Fortunatus) (Bhaddiya the Dwarf)
(DPPN: He was born in a wealthy family of Savatthi and was given the title of Lakuntaka (Dwarf) owing to his very small stature. Having heard the Buddha preach, he entered the Order and became learned and eloquent, teaching others in a sweet voice. Once, on a festival day, a woman of the town, driving with a brahmin in a chariot, saw the Elder and laughed, showing her teeth. The Elder, taking the teeth as his object, developed jhana and became an anagamin. Later, after being admonished by Sariputta, he developed mindfulness regarding the body and became an arahant.
From: The Psalms of the Early Buddhists: The Psalms of the Brothers, (Mrs. Rhys Davids Trans.), PTS, pp 230
This is Bhaddiya’s Declaration of Arahantship:
Beyond the gardens of Ambataka
In woodland wild, craving and craving’s root
Withdrawn, and rapt in deepest reverie
There happy sits fortunate Bhaddiya
And some are charmed by cymbals, lutes and drums,
And I in leafy shadow of my trees
Do dwell entranced by the Buddha’s Rule
Let but the Buddha grant one boon to me,
And if that boon were mine, I’d choose for all
Perpetual study in control of self.
They who decry me for my shape, and they
Who listen spell-bound to my voice, such folk
In toils of lust and impulse know me not.
The fool hemmed in on every side knows not
The inner life, nor sees the things without,
And by a voice forsooth is led away.
And if the inner life he knoweth not,
Yet can discern the things that are without,
Watching alone the outer fruits that come,
He also by a voice is led away.
He who both understands the inner life,
And doth discern the things that are without,
Clear-visioned, by no voice is led away.)
[195] At the top, Beggars, of those of my Beggars who Roar the Lion’s Roar is Pindola-Bharadvajo [Bharadvaja the Scrap-hunter].
(DPPN: The son of the chaplain of King Udena of Kosambi. He learnt the Vedas and became a successful teacher, but, finding his work distasteful, he went to Rajagaha. There he saw the gifts and favors bestowed on the Buddha’s disciples and joined the Order. He was very greedy, and went about with a large bowl made of dried gourd, which he kept under his bed at night and which made a scraping sound when touched; but the Buddha refused to allow him a bag for it until it should be worn down by constant contact. Later he followed the Buddha’s advice, conquered his intemperance in diet, and became an arahant. He then announced before the Buddha his readiness to answer the questions of any doubting monks, thus uttering his "lion’s roar."
Pindola was in the habit to taking his siesta [this is not a period of sleep, but of meditation] in Udena’s park at Kosambi. (He had been king in a former birth and had spent many days in that park.) One day Udena’s women, who had come to the park with him, left him asleep and crowded round Pindola to hear him preach. Udena, noticing their absence, went in search of them, and, in his anger, ordered a nest of red ants to be put on Pindola’s body. But Pindola vanished and returned to Savatthi. . . Later, we find Udena consulting him at the same spot and following his advice regarding the control of the senses. In the Vinaya [Vin. ii. 110] we find the Buddha rebuking Pindola for performing a cheap miracle. The setthi [advisor to the king, minister of state, minister of finance] of Rajagaha had placed a sandal-wood bowl on a high pole and challenged any holy person to bring it down. Pindola heard of this and, at Moggallana’s suggestion rose in the air by magic power and brought it down. The Buddha blamed him for using his great gifts for an unworthy end. The bowl was given to the monks to be ground into sandal-paste.
From: The Psalms of the Early Buddhists: . . . Now there came to him a former friend, a brahmin of a miserly nature. And the Thera persuaded him to make an offering, handing it over to the Order. And because the brahmin believed the Thera was greedy and self-seeking, the latter set himself to instruct him in the privileges of religious gifts, saying:
Not without rule and method must we live.
But food as such is never near my heart.
‘By nutriment the body is sustained’;
This do I know, and hence my quest for alms.
‘A [treacherous] bog’ it is:-- the wise know well:
These bows and gifts and treats from wealthy folk.
‘Tis like steel splinter bedded in the flesh,
For foolish brethren hard to extricate.
[196] At the top, Beggars, of those of my Beggars who Teach Dhamma is Punno Mantani-putto.
(DPPN: He belonged to a brahmin family of Donavatthu near Kapilavatthu. His mother was Mantani, sister of Annakondanna. Annakondanna . . . ordained Punna. . . Punna remained in Kapilavatthu, intent on his practices, and soon after became an arahant. He gathered round him five hundred clansmen who all became monks, and he taught them the ten bases of discourse, which he himself had learnt, and they became arahants. When they wished to visit the Buddha, Punna sent them on in advance to Rajagaha, asking them to pay homage to the Buddha in his name. Later, when the Buddha came from Rajagaha to Savatthi, Punna visited him and was taught the Dhamma in the Buddha’s own Gandhakuti [The name given to the special apartment occupied by the Buddha at the Jetavana monastery--
[it’s time for this story]
(Jetavana: A park in Savatthi, in which was built the Anathapindikarama. When the Buddha accepted Anathapindika’s invitation to visit Savatthi, the latter, seeking a suitable place for the Buddha’s residence, discovered this park belonging to Jetakumara. When he asked to be allowed to buy it, Jeta’s reply was: "Not even if you could cover the whole place with gold coins. Anathapindika said that he would buy it at that price, and when Jeta answered that he had had no intention of making a bargain, the matter was taken before the Lords of Justice, who decided that if the price mentioned were paid, Anathapindika had the right of purchase. Anathapindika had gold brought down in carts and covered Jetavana with pieces laid side by side. The money brought in the first journey was found insufficient to cover one small spot near the gateway. So Anathapindika sent his servants back for more, but Jeta, inspired by Anathapindika’s earnestness, asked to be allowed to give this spot. Anathapindika agreed and Jeta erected there a gateway, with a room over it. Anathapindika built in the grounds dwelling rooms, retiring rooms, store rooms and service halls, halls with fireplaces, closets, cloisters, halls for exercise, wells, bathrooms, ponds, open and roofed sheds, etc.) The building, of which the Gandhakuti formed a part, was evidently called the Gandhakuti-parivena, and there the Buddha would assemble the monks and address them. The site, on which stands the bed of the Buddha in the Gandhakuti, is the same for every Buddha, and is one of the unalterable sites.)
--Sariputta, hearing of the fame of Punna, wished to meet him, and went to Andhavana, where Punna was spending his siesta. Sariputta questioned him on the seven acts of purity, and Punna answered him. The two monks found great joy in each others words.
From: Horner, Middle Length Sayings, I, Discourse on the Relays of Chariots, #24, pp187ff[I am reasonably certain that one could start at any point in the study of Buddhism in the Pali and continue in an unbroken path that would take one through the whole thing]: [This starts with the Buddha addressing Beggars among whom are those who were the followers of Punna who had come to visit the Buddha]
Thus have I heard: At one time the Lord was staying near Rajagaha in the Bamboo Grove at the squirrels feeding place. Then a number of monks, living in their native district, having kept the rains locally, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord spoke thus to these monks as they were sitting down at a respectful distance:
"Who, monks, among the monks living in their native district, is esteemed by his local fellow Brahma-farers in this way: both as one desiring little for himself and as being one who talks to the monks on desiring little; both as one who is content for himself and as one who talks to the monks on contentment; both as one who is aloof himself and as one who talks to the monks on aloofness; both as one who is not sociable himself and as one who talks to the monks about not being sociable; both as one of stirred up energy himself and as one who talks to the monks on stirring up energy; both as one who is himself endowed with moral habit and as one who talks to the monks on the attainment of moral habit; both as one who is himself endowed with concentration and as one who talks to the monks on the attainment of concentration; both as one who is himself endowed with intuitive wisdom and as one who talks to monks on the attainment of intuitive wisdom; both as one who is himself endowed with freedom and as one who talks to monks on the attainment of freedom; both as one who is himself endowed with the knowledge and vision of freedom and as one who talks to the monks on the attainment of the knowledge and vision of freedom; an exhorter, instructor, one who can gladden, arouse, incite, delight his fellow Brahma-farers?"
"Lord, the venerable Punna, Mantani’s son, is . . ."
Now at that time the venerable Sariputta was sitting close to the Lord. Then it occurred to the venerable Sariputta: ". . . perhaps there might be some conversation (with him)."
[Then the Buddha arrives at Savatthi and Punna comes there to pay his respects and a certain Beggar informs Sariputta that he is at this time in the Blind Men’s Grove]
Then the venerable Sariputta, hurriedly taking his piece of cloth to sit upon, followed close after the venerable Punna, Mantani’s son, keeping him in sight. Then the venerable Punna, Mantani’s son, having plunged into the Blind men’s grove, sat down at the root of a tree for the day-sojourn. Then the venerable Sariputta, having also plunged into the Blind Men’s Grove, sat down at the root of a tree for the day-sojourn. Then the venerable Sariputta, having emerged from solitary meditation towards evening, [this is one of the things I find totally fascinating about the suttas, the description of the actual behavior of arahants -- here we see something we would never expect to see in our day and age, after having found the person he wishes to converse with, he makes no contact until several hours have passed, meanwhile sitting right nearby] approached the venerable Punna, Mantani’s son; having approached, he exchanged greeting with the venerable Punna, Mantani’s son; having exchanged greetings of friendliness and courtesy, he sat down at one side. As he was sitting down at one side, the venerable Sariputta spoke thus to the venerable Punna, Mantani’s son:
"Your reverence, is the Brahma-faring lived under our Lord?"
"Yes, your reverence."
"Your reverence, is the Brahma-faring lived under the Lord for purity of moral habit?"
"Not for this, your reverence."
"Then, your reverence, is not the Brahman-faring lived under the Lord for purity of mind?"
"Not for this, your reverence."
"Then, your reverence, is the Brahma-faring lived under the Lord for purity of view?"
"Not for this, your reverence."
"Then, your reverence, is not the Brahma-faring lived under the Lord for purity through crossing over doubt?"
"Not for this, your reverence."
"Then, your reverence, is the Brahma-faring lived under the Lord for purity of knowledge and insight into the Way and what is not the Way?"
"Not for this, your reverence."
"Then, your reverence, is not the Brahma-faring lived under the Lord for purity of knowledge and insight into the course?"
"Not for this, your reverence."
"Then, your reverence, is not the Brahma-faring lived under the Lord for purity arising from knowledge and insight?"
"Not for this, your reverence."
[Then Sariputta asks that if it isn’t for these things, which he repeats, what is the reason?]
"The Brahma-faring under the Lord, your reverence, is lived for utter Nibbana without attachment."
[Sorry guys, I can’t resist the inclusion of the footnote here: MA. II. 156 says that in the view of those who assert that attachment is due to a condition, utter Nibbana with no attachment means utter Nibbana due to no condition; if the incomposite realm of deathlessness has not arisen on account of a condition, they speak of it as utter Nibbana without attachment. This is the end, the peak, the goal.]
[Sariputta then asks of each of the above states--is this state utter Nibbana without attachment? And he is told it is not this, and again Sariputta asks how this can be, and Punna answers:]
"If, your reverence, the Lord had laid down that purity of moral habit was utter Nibbana without attachment, he would have laid down that utter Nibbana without attachment is the same as that with attachment. [and so on for the rest] And, your reverence, if there were utter Nibbana without attachment apart from these states, the average person would be (attained to ) utter Nibbana, for the average person, your reverence, is apart from these states. Well then, your reverence, I will make you a parable, for by a parable well-informed men here understand the meaning of what is said. Your reverence, it is as though while King Pasenadi of Kosala was staying in Savatthi, something to be done urgently should arise in Saketa, and seven relays of chariots would be arranged for him between Savatthi and Saketa. Then, your reverence, King Pasenadi of Kasala, having left Savatthi by the palace-gate, might mount the first chariot in the relay, and by means of the first chariot in the relay he would reach the second chariot in the relay. He would dismiss the first chariot in the relay and would mount the second chariot in the relay, and he would reach the palace-gate in Saketa. While he was at the palace gate, the chief ministers and his kith and kin would question him thus:
Have you, sire, reached the palace-gate at Saketa by means of this relay of chariots from Savatthi?’ Answering in what way, your reverence, would King Pasenadi of Kosala when answering answer rightly?
"Answering thus, your reverence, would King Pasenadi of Kosala when answering answer rightly: ‘Now, as I was staying in Savatthi something to be done urgently arose in Saketa. . . [and so forth].
"Even so, your reverence, purity of moral habit is of purpose as far as purity of mind; purity of mind is of purpose as far as purity of view; purity of view is of purpose as far as purity through crossing over doubt; purity through crossing over doubt is of purpose as far as purity of knowledge and insight into the Way and what is not the Way; purity of knowledge and insight into the Way and what is not the Way is of purpose as far as purity of knowledge and insight into the course; purity of knowledge and insight into the course is of purpose as far as purity arising from knowledge and insight; purity arising from knowledge and insight is of purpose as far as utter Nibbana without attachment. Your reverence, the Brahma-faring under the Lord is lived for the purpose of utter Nibbana without attachment."
When this had been said, the venerable Sariputta spoke thus to the venerable Punna, Mantani’s son: "What is the venerable one’s name? And how do the fellow Brahma-farers know the venerable one?"
"Punna is my name, your reverence, and the fellow Brahma-farers know me as Mantani’s son."
"It is wonderful, your reverence, it is marvelous, your reverence, that the very deep questions were explained step by step by an instructed disciple who knows the Teacher’s instruction properly, namely by the venerable Punna, Mantani’s son. It is profitable for the fellow Brahma-farers, it is well gotten for the fellow Brahma-farers that they have a chance to see, that they have a chance to visit the venerable Punna, Mantani’s son. Also, if the fellow Brahma-farers, carrying the venerable Punna, Mantani’s son, on a roll of cloth on their heads, should get a chance to see him, should get a chance to visit him, this would be profitable for them and this would be well gotten for them. It is profitable for us and it is well gotten for us that we have a chance to see, that we have a chance to visit the venerable Punna, Mantani’s son."
When this had been said, the venerable Punna, Mantani’s son, spoke thus to the venerable Sariputta:
"What is the venerable one’s name? And how do the fellow-Brahma-farers know the venerable one?"
"Upatissa is my name, your reverence, and the fellow-Brahma-farers know me as Sariputta."
"I have been counseling the worthy disciple whom they liken to the Teacher without knowing that it was the venerable Sariputta. If I had known that it was the venerable Sariputta, I would not have spoken at such length. [And he returns Sariputta’s compliment in exactly similar terms].
From The Psalms of the Early Buddhists; Punna’s declaration of arahantship:
Aye with the good consort, with them
Who know, who understand, who see the Good
Great is the Good and deep and hard to see,
Subtle and delicately fine, to which
The wise and brave do penetrate, e’en they
Who strenuous live and lofty vision gain.
[197] At the top, Beggars, of those of my Beggars who explain in full that which was said in brief is Maha Kaccana.
(DPPN: Possibly author of the Kaccayanavyakarana, the oldest of the Pali grammars extant (more likely it was the work of those who followed after him). He was born at Ujjeni in the family of the chaplain of King Candappajjota, and was called Kaccana both because of his golden color and because Kaccana was the name of his gotta [clan]. He studied the Vedas, and, on the death of his father, succeeded him as chaplain. With seven others he visited the Buddha, at the request of Candappajjota, to invite him to come to Ujjeni. Kaccana and his friends listened to the Buddha’s sermon, and having attained arahantship, joined the order [DPPN does not cite the sutta in which this happens, but if it is true, it is an instance of both attaining arahantship without jhana and of a layman’s attaining arahantship]. He then conveyed the king’s invitation to the Buddha, who pointed out that it would now suffice if Kaccana himself returned to Ujjeni.
Kaccana accordingly set out for Ujjeni with his seven companions, accepting alms on the way at the house of a very poor girl of Telappanali, who later became Candappajjota’s queen.
Arrived in Ujjeni, Kaccana lived in the royal park, where the king showed him all honor. He preached constantly to the people, and, attracted by his discourses, numerous persons joined the Order, so that the whole city was one blaze of orange robes.
From: Psalms: "One day many bhikkhus, having put aside their duties, and finding pleasure in worldly activities and in society, were leading desultory lives. The Thera thereupon admonished them in two verses, and in the next six admonished the king:
Let not a brother occupy himself
With busy works, let him keep clear of folk,
Nor strive [to copy nor emulate].
Who greedy seeks to taste life’s feast entire,
Neglects the good that brings true happiness.
A treacherous bog it is, this patronage
Of bows and gifts and treats from wealthy folk.
‘Tis like a fine dart bedded in the flesh,
For erring human hard to extricate.
(To the King)
Not evil are the actions of a man
Because of what another [saith or doth];
‘Tis of himself he must from wrong abstain,
Of their own acts the offspring mortals be.
No speech of others makes a man a thief,
No speech of others makes a man a sage;
And what we know at heart we really are,
That do the gods who know our hearts know too.
People can never really understand
That we are here but for a little spell.
But they who grasp this truth indeed,
Suffer all strife and quarrels to abate.
The wise man is alive, and he alone,
Although his wealth be utterly destroyed;
And if the man of weaalth do wisdom lack,
For all his wealth he doth not truly live.
(To the King consulting him about a dream)
Things of all sorts by way of ear we hear;
Things of all sorts byway of eye we see;
And for the wise and strong it is not fit
All to neglect as things unseen, unheard.
Let him as seeing be as he were blind,
Let him as hearing be as he were deaf,
Let him, in wisdom versed, be as one dumb,
And let the man of strength be as the weak;
But let the thing of genuine good arise: --
Be that for him the nesting-place of thought.
Here is another version of the last lines of the poem. From The Questions of King Milinda, Translated from the Pali by T. W. Rhys Davids, Part II, pp283
Let him with eyes be as one blind,
And he who hears be as the deaf,
He who can speak be as the dumb,
The man of strength as were he weak,
As each new object rises to his ken,
On the sweet couch of blest Nirvana’s peace
Let him lie down and rest
Going strictly by the two translated versions (I do not have a Pali version), I would render the meaning this way:
All kinds of things are seen by way of the eye and heard by way of the ear,
And it is not proper that the wise and strong neglect everything as though it were unseen or unheard,
Therefore let him see, but behave as though he were blind,
Hear, but behave as though he were deaf,
Though he were well versed in wise talk, let him behave as though unable to speak
Though he were strong, let him behave as though he were weak
But should such things as belong to the Goal [attha] arise
Let those things be where he lets his mind dwell.
[198] At the top, Beggars, of those of my Beggars who are able to conjure up bodies by way of higher mental power is Culla-panthako.
(Little Highwayman; Footnote in PTS trans: "Acc. To Comy. Other monks in exercising this power could produce only two or three forms; but C. could ‘manufacture’ as many as a thousand recluses at ‘one sitting,’ no two being alike in appearance or action.")
[199] At the top, Beggars, of those of my Beggars who are evolvers of mind is Culla-panthako.
(DPPN: He was the younger son of the daughter of a rich merchant of Rajagaha, who developed intimacy with a slave and fled with him when her misconduct was discovered. She wished to return to her parents for the birth of her first child, but her husband always postponed the visit until, in the end, she started to go without his knowledge. He followed her, but the child was born by the wayside, and therefore they called him Panthaka [>Path, Road, Roadway]. The same thing occurred at the birth of the second child, and healso received the name of Panthaka, he being Culapanthaka and his brother Mahapanthaka. When the boys grew up they were taken to Rajagaha where their grandparents took charge of them.Mahapanthaka often accompanied his grandfather to hear the Buddha preach, and he yearned to become amonk. He easily obtained permission and entered the Order, in due course becoming an arahant. With theconsent of his grandparents, he ordained Culapanthaka, but the latter proved to be a dullard, and in thecourse of four months was unable to learn a single stanza. Is said that in the time of Kassapa BuddhaCulapanthaka was a clever monk, who once laughed to scorn a dull colleague who was trying to learn apassage by heart.
When Mahapanthaka discovered his brother’s stupidity, he asked him to leave the Order, but Culapanthaka so loved the Buddha’s teaching that he did not wish to return to the lay-life. One day Jivaka Komarabhacca, wishing to give alms to the Buddha and the monks, asked Mahapanthaka, who was acting as steward, to collect all the monks in the monastery. This he did, omitting only Culapanthaka who, he said, had made no progress in the Doctrine. Greatly grieved, Culapanthaka determined to leave the Order, but as he was going out the Buddha met him, took him into the Gandhakuti and comforted him, giving him a clean piece of cloth. "Sit with your face to the East," said the Buddha, "repeat the words ‘rojoharanam’ [let this murk be gone -- a classic ‘visualization’ technique . . . but with the diagnosis relying on perception of a problem in a prior birth!] and wipe your face with the cloth." As Culapanthaka carried out these orders he noticed that the cloth became dirty, and as he concentrated his mind on the impermanence of all things, the Buddha sent a ray of light and exhorted him about the necessity of getting rid of the impurities of lust and other evils. At the end of the admonition Culapanthaka attained arahantship. . .
Meanwhile, the Buddha and the monks were seated in Jivaka’s house, but when the meal was about to be served the Buddha ordered it to be stopped, saying that there were other monks left in the monastery. A servant was sent to find them, and Culapanthaka, aware of this, contrived that the whole grove appeared full of monks engaged in various activities. When the messenger reported this, he was told to discover which of the monks was Culapanthaka and to bring him. But all the monks answered to this name, and the messenger was forced to return without him. "Take by the hand the first who says that he is Culapanthaka," ordered the Buddha; and when this was done the other figures vanished. [For those of you who are familiar with Carlos Castinada’s Don Juan; remember his reluctance at all times to be touched physically? Such a touch would have resulted in him having to "materialize" in the touched body, which may have been at quite a distance from the "originating" body, resulting in great inconvenience.] At the conclusion of the meal, Culapanthaka was asked to return thanks, and "like a young lion roaring defiance" the elder Ranged over the whole of the Pitakas in his sermon. Thenceforth his fame spread. . .
Culapanthaka was expert in rupajjhana and in samadhi, while his brother was skilled in arupajjhana and in vipassana.
It is said [Vin. Iv. 54] that when it was his turn to teach the nuns at Savatthi they expected no effective teaching, since he always repeated [the eightfold path]. One day, at the end of the lesson, he over heard their remarks, and [in the next session taught the eightfold path while sitting cross-legged on a pillar of fire -- it proved to be effective].
[200] At the top, Beggars, of those of my Beggars who are evolvers of perception is Maha-Panthaka.
[For his story, see previous.] (From the Psalms: [brackets are translator’s]
When first I saw the blessed Master, Him
For whom no fear can anywhence arise,
A wave of deep emotion filled my soul
At sight of Him, the peerless man of men.
Had a man erst on hands and knees besought
Favor of Fortune’s goddess hither come,
And won the grace of Master such as this,
Still might he fail to win [the thing he sought]
I for my part [all hindrance] cast away--
[The hope of] wife and children, coin and corn,
And let my hair and beard be shorn, and forth
Into the homeless life I went from home.
The life and training practicing, all faculties
Well held in hand, in loyalty to Him,
Buddha supreme, master of self I lived.
Then longing rose within my heart, I yearned
[To consummate]: ‘Now will I no more sit,
Not even for a moment, while the dart
Of craving sticketh and is not outdrawn.
Of me thus aye abiding, O! behold
And mark the onward stride of energy:
The Threefold Wisdom have I made my own,
And all the Buddha bids us do is done.
I know the where and when of former lives,
And clearly shines the eye celestial.
Ar’hant am I, worthy men’s offerings.
Released and without basis for rebirth.
For as the darkness melted into light,
And the day broke with rising of the sun,
From craving, stanched and dry, had come release,
And on my couch cross-legged I sat in peace.
[201] At the top, Beggars, of those of my Beggars who’s habitat is in the solitude of the forest is Subhuti
[202] At the top, Beggars, of those of my Beggars who is worthy to receive offerings is Subhuti
(DPPN: He was the son of Sumanasetthi and the younger brother of Anathapindika. On the day of the dedication of Jetavana, he heard the Buddha preach and left the world. After ordination he mastered the two categories (of Vinaya rules [for women and for men]), and, after obtaining a subject for meditation, lived in the forest. There he developed insight, and attained arahantship on the basis of mettajhana. Teaching the Dhamma without distinction or limitation [that is as to whether or not an individual showed potential or not] . . . It is said that when he went begging for alms he would develop mettajhana at each door, hence every gift made to him was of the highest merit. In the course of his travels he came to Rajagaha, and Bimbisara promised to build him a dwelling place. But the king forgot his promise, and Subhuti meditated in the open air. There was no rain, and, discovering the cause, the king had a leaf hut built for him. As soon as Subhuti entered the hut and seated himself cross-legged on the bed of hay, rain began to fall.
From the Psalms:
Well-roofed and pleasant is my little hut,
And screened from winds -- Rain at thy will, thou god!
My heart is well composed, my heart is free
And ardent is my mood. Now rain, god! Rain.
[203] At the top, Beggars, of those of my Beggars who has mastered living in the solitude of the forest is Revato Khadiravaniyo (Revata, the Acacia-woodlander).
(DPPN: He was the youngest brother of Sariputta, and a marriage was arranged for him by his mother who was miserable at seeing her children desert her one after another to join the Order, and wished to keep the youngest at home. He was only seven years old, and, on the wedding day, the relations of both bride and bridegroom showered blessings on the couple and said to the bride: ‘May you live as long as your grandmother.’ Revata asked to see the grandmother, and was shown a woman of one hundred and twenty, decrepit, and showing all the signs of advanced old age. Realizing that his wife would probably share the same fate, he left the bridal procession on some pretext on the way home, and ran away to a place where lived some monks. Sariputta, foreseeing this, had instructed the monks to ordain his brother without reference to his parents, and, when Revata revealed his identity, the monks at once admitted him into the Order.
When Sariputta heard this, he wished to visit his brother, but was persuaded by the Buddha to wait. Revata, after waiting a long time for the visit from Sariputta, obtained from his teachers a formula of meditation and himself set out to see the Buddha. On the way he stopped at a khadiravana (acacia forest) during the rainy season and there won arahantship.
From the Psalms:
Here are incorporated the verses he published during his life in the Order. This is the point of them: When he had won arahantship, he went from time to time with the great Theras, Sariputta and the rest, to visit the Master, and after staying for a while, returned to the Acadia Wood, dwelling in the bliss of fruition won and in the Sublime Moods. And thus he continued till he was an aged man. Going thus one day to visit the Buddha, he stayed not far from Savatthi in a forest. Now the police came round on the track of thieves. The thieves running by the Thera dropped their booty near him and ran. And the police, running up, arrested the Thera, dragged him before the king, and said: ‘This, sire, is the thief!’ The king [Pasenadi, King of Kosala, whose story can be traced throughout the suttas] had him released, and asked him: ‘Has your reverence committed this robbery or not?’ Then the Thera, who had never from his birth done anything of the sort, taught the Norm, by way of showing his incapacity for such an act, in these verses: [brackets are translator’s]
Since I went forth from home to homeless life,
Ne’er have I harbored conscious wish or plan
Un-Ariyan or linked with enmity.
Ne’er mine the quest, all this long interval;--
‘Let’s smite our fellow-creatures, let us slay,
Let them be brought to pain and misery.’
Nay, love I do avow, made infinite,
Well trained, by orderly progression grown,
Even as by the Buddha it is taught.
With all am I a friend, comrade to all,
And to all creatures kind and merciful;
A heart of amity I cultivate,
And ever in good will is my delight.
A heart that cannot drift or fluctuate
I make my joy; the sentiments sublime
That evil men do shun I cultivate.
Whoso hath won to stage of ecstasy
Beyond attention’s range of flitting sense,
He, follower of the Enlightened One Supreme,
To Ariyan silence straightway doth attain.
E’en as a mountain crag unshaken stands
Sure-based, a Brother with illusions gone
Like very mountain stands unwavering.
The man of blameless life, who ever seeks
For what is pure, doth deem some trifling fault,
That is no heavier than the tip of hair,
Weighty as [burden of the gravid] cloud.
E’en as a border city guarded well
Within, without, so guard ye well yourselves.
See that the Moment pass not vainly by
With thought of death I dally not, nor yet
Delight in living. I await the hour
Like any hireling who hath done his task.
With thought of death I dally not, nor yet
Delight in living. I await the hour
With mind discerning and with heedfulness.
The Master hath my fealty and love,
And all the Buddha’s bidding hath been done.
Low have I laid the heavy load I bore,
Cause for rebirth is found in me no more.
The Good for which I bade the world farewell,
And left the home to lead the homeless life,
That highest Good have I accomplished,
And every bond and fetter is destroyed.
Work out your good with zeal and earnestness!
This is my [last] commandment unto you.
For lo! Now shall I wholly pass away,
To me comes absolute enfranchisement.
[NOTES: Notice that in the last paragraph the Thera’s words are the same as the final words of the Buddha. The final note reads: "The Chronicle relates that he then and there passed away -- lit., ‘became extinct’ -- like a flame going out." A note in the DPPN states that he went out in flames.]
[204] At the top, Beggars, of those of my Beggars who has mastered The Burnings (jhana) is Revata the Doubter.
(DPPN: He belonged to a very wealthy family in Savatthi. One day, after his midday meal, he went with others to hear the Buddha preach and, accepting the word of the Buddha, he entered the Order. He attained arahantship by way of practicing jhana-- Before he became an arahant he was greatly troubled in mind as to what was permissible for him to use and what was not . . . This characteristic of his became well known, hence his name.
From the Psalms:
His task accomplished thus [in becoming arahant], this great Brother reflected on the inveterate tendency of his mind to doubt, now wholly overcome, and praised the might and wisdom of the Exalted One, whereby his mind was now calm and steadfast, saying [bracketed word mine]:
Behold how great the wisdom is of Them
Who Thus-have-come [Tathagata] As fire at midnight hour,
Givers of light, givers of sight are they
To those that pass, subduing all their doubt.
[205] At the top, Beggars, of those of my Beggars who firmly established energetic effort is Sono Koliviso.
(DPPN: He was born in Campa, his father being Usabhasetthi. From the time of his conception his father’s wealth continued to increase, and, on the day of his birth, the whole town kept festival. Because in a pervious birth he had given a ring, worth one hundred thousand [pieces of gold], to a Pacceka Buddha, his body was like burnished gold -- hence his name [sona = golden]. His hands and feet were soft like bandhujivaka-flowers, and a fine down grew on them curved "like ear-ornaments." He lived in great luxury in three palaces, each having its own season.
King Bimbisara, hearing of him, sent for him, and Sona went with eighty thousand fellow townsmen. In Rajagaha he heard the Buddha preach, and, winning faith, entered the Order with his parents’ consent. The Buddha gave him a subject for meditation, and he went to Sitavana, but many people visited him and he was unable to concentrate. He strove hard, and, through pacing up and sown in meditation, painful sores developed on his feet. But he won no attainment and was filled with despair. The Buddha saw this and visited him, and by preaching to him the Vinupamovada Sutta, taught him how to temper energy with calm. Thus corrected, he put forth fresh effort and attained arahantship.
A footnote says: The Vinaya (i.179 ff) gives details of Sona’s visit to Bimbisara. The king, being curious to see Sona’s feet, sent for him. He and his eighty thousand companions went to see the Buddha, and there they were greatly impressed by the iddhi power of Sagata [a beggar of great Magic Power who was the personal attendant of the Buddha before Ananda]. Sona then sought the Buddha alone and joined the Order. After ordination he walked about meditating, his feet bled, and his cankamana [place to pace] was covered with blood. "like a slaughter-house for oxen." After Sona attained arahantship, the Buddha gave him permission to wear shoes with one lining. Sona said he had abandoned eighty cartloads of gold and a retinue of seven elephants. He did not wish, as a monk, to have any luxuries which his colleagues did not share. The Buddha then gave permission to all monks to wear shoes with one lining.
From: PTS, Mrs. Rhys Davids, trans.; The Book of the Sixes, The Great Chapter, pp 266:
Thus have I heard: Once, when the Exalted One was dwelling near Rajagaha, on Mount Vulture Peak, the venerable Sona dwelt on Cool Wood near Rajagaha.
Now the venerable Sona, in solitude apart, communed thus in his heart: ‘The Exalted one’s disciples live in active energy and I am one of them; yet my heart is not detached and free of the cankers. My family is rich and I can enjoy riches and do good; what if I were to forsake the training and turn to low things, enjoy riches and do good!’
And the Exalted One, knowing in his own heart the venerable Sona’s thoughts -- as a strong man might stretch his bent arm or bend his stretched arm -- left Mount Vulture Peak and appeared in Cool Wood before the venerable Sona. And when his seat was ready, the Exalted One sat down; and the venerable Sona, after saluting, also sat down -- at one side.
And the Exalted One said to him, so seated:
‘Sona, did you not thus commune in your heart: [as before]
‘Yes, lord.’
‘Bethink you, Sona, were you not, in the old days at home, clever at the lute’s stringed music?’
‘Yes, lord.’
‘And bethink you, Sona, when your lute’s strings were over-strung, was your lute then tuneful and playable?’
‘No, indeed, lord.’
‘And bethink you, Sona, when your lute’s strings were over-lax, was your lute then tuneful and playable?’
‘No, indeed, lord.’
‘But when, Sona, your lute’s strings were neither over-strung nor over-lax, but keyed to the middle pitch, was your lute then tuneful and playable?’
‘Surely, lord’
‘Even so, Sona, energy, when over-strung, ends in flurry, when over-lax, in idleness. Wherefore, Sona, stand fast in the mean of energy; pierce the mean (in the use) of the faculties; and therein grasp the real worth.’
‘Yes, lord.’
And the Exalted One, after charging the venerable Sona with this counsel -- as a strong man might bend his arm to and fro -- left Cool Wood and appeared on Mount Vulture Peak.
And presently the venerable Sona stood fast in the mean of energy; pierced the mean in the faculties; and grasped therein the mark; and living alone, secluded, earnest, ardent, resolute, entered and abode, not long after, here amid things seen, by his own power, in the realization of that end above all of the godly life, for the sake of which clansmen rightly go forth from the home to the homeless life; and he knew: ‘Birth is ended, the godly life lived, done is what was to be done, there is no more of this.’
And the venerable Sona was numbered among the arahants.
Then, having won to arahantship, the venerable Sona thought: ‘Suppose I visit the Exalted One and declare gnosis near him!’ And he went to the Exalted One, saluted him, and sat down at one side; and so seated, he said:
‘Lord, the arahant monk who has destroyed the cankers, lived the life, done what was to be done, set down the burden, won self-weal, shattered life’s fetter and is freed by perfect gnosis [SAMMADANNA-VIMUTTO] has applied himself to six things: to dispassion, detachment, harmlessness, destroying craving, destroying grasping and to non-delusion.
Perhaps, lord, some venerable person may think: "Could it be that this venerable man has applied himself to dispassion relying on mere faith alone?" Let him not think so. Lord, the canker-freed monk, who has lived the life, done what was to be done, who sees naught in himself to be done, naught to be added to what has been done, -- by the fact of being passionless, has applied himself to dispassion by destroying passion; by the fact of being without hatred, has applied himself to dispassion by destroying hatred; by the fact of being without delusion, has applied himself to dispassion by destroying delusion.
Or he may think: "Could it be that this venerable man has applied himself to detachment while hankering after gains, favors and flattery . . . ; to harmlessness while backsliding from the true, holding rule and rite (as sufficient) . . . to destroying craving . . .; to destroying grasping . . . ; to non-delusion, holding rule and rite as sufficient?" Let him not think so. Lord, the canker-freed monk . . . , by the fact of being without passion, hatred, delusion, has applied himself to detachment, harmlessness, destroying craving, destroying grasping, non-delusion, by destroying passion, hatred and delusion.
Lord, if object cognizable by the eye come very strongly into the range of vision of a monk, wholly freed in mind, they obsess not his mind and his mind is untroubled, firm, having won to composure; and he marks their set. So, too, sounds cognizable by the ear . . . smells by the nose . . . tastes by the tongue . . . contacts by the touch . . . and ideas by the mind . . ., he marks their set.
Imagine, lord, a mountain crag, cleftless, chasmless, massive; and a squall to come very strongly from the east: it would not shake, nor rock, nor stir that crag. Or were a squall to come from the west . . . from the north . . . from the south, it would not shake, nor rock, nor stir it. Even so, lord, if objects cognizable by the eye come very strongly into the range of a monk’s vision -- one wholly freed in mind -- they obsess not his mind and his mind is untroubled, firm, having won to composure; and he marks their set; so, too, of sounds, smells, tastes, touches and ideas. ..
Dispassion, mind’s detachment, harmlessness,
Grasping’s and craving’s end, mind undeluded:
Who hath applied himself to these, hath seen
Sensations’ rise -- his mind is wholly freed;
And in that monk, calmed, wholly freed, naught need
Be added to what’s done, naught due is found.
As massive crag by wind is never moved,
So sights, tastes, sounds, smells, touches, yea, the things
Longed for and loathed, stir not a man like that;
His mind stands firm, released; he marks their set."
From the Psalms [brackets are translator’s]:
Who once in Anga’s realm was passing rich,
A squire to Anga’s king, lo! He today
Is of fair wealth in spiritual things.
Yea, past all ill hath Sona won his way.
Five cut thou off; Five leave behind, and Five
Beyond these cultivate!
He who the Fivefold Bond transcends -- a Brother
Flood-crossed is he called.
Seest thou a Brother with a rush-like mind,
[Stuck-up and empty] trifler, keen to taste
External things? Never will he attain
Fullness of growth within the moral code,
In mental training, or in insight’s grasp.
For such neglect that which they have to do,
But what should not be done they bring to pass.
In these conceited, desultory minds
Grow [the rank weeds of] the intoxicants.
In whom the constant governance of sense
Is well and earnestly begun, the things
That should be left undone they practice not;
Ever what should be done they bring to pass.
For them who live mindful and self-possessed,
The intoxicants wane utterly away.
In the straight Path, the Path that is declared,
See that ye walk, nor turn to right or left.
Let each himself admonish and incite;
Let each himself unto Nibbana bring!
When overtaxed and strained my energies,
The Master -- can the world reveal his peer? --
Made me the parable about the lute,
And thus the Man who Sees taught me the Norm
And I who heard his blessed word abide
Fain only and always to do his will.
Calm I evolved and practiced, equipoise,
That so to highest Good I might attain.
And now the Threefold Wisdom have I won,
And all the Buddha’s ordinance is done.
He who hath compassed yielding up the world,
And hath attained detachment of the mind,
Who hath achieved conquest of enmity,
And grasping rooted out that bringeth birth,
And death of craving hath attained and all
That doth bewilder and obscure the mind,
And of sensations marked the genesis: --
His heart is set at perfect liberty.
For such a Brother rightly freed, whose heart
Hath peace, there is no mounting up of deeds,
Nor yet remaineth aught for him to do.
Like to a rock that is a monolith,
And trembleth never in the windy blast,
So all the world of sights and tastes and sounds,
Odors and tangibles, yea, things desired,
And undesirable can ne’er excite
A man like him. His mind stands firm, detached,
And of all that he notes the passing hence.
[206] At the top, Beggars, of those of my Beggars who speak with a lustrous voice is Sono Kutikanno [Sona-Million-Dollar-Ears].
From the Psalms:
Reborn in this Buddha-age in the country of Avanti in the family of a very wealthy councilor, he was given the name of Sona. Wearing ear-jewelry worth a crore [not in PED]. Grown up, he became a landowner, and when the venerable Kaccana the Great stayed near his house, he ministered to his wants, learned the Norm, and finally growing disturbed, entered the Order through him.
Anon, while dwelling in the bliss of emancipation, he reviewed his achievement, and full of joy he breathed out these verses [brackets are translator’s]:
Not only did I ordination win,
Emancipated am I, sane, immune;
Yea, him have I now see, th’Exalted One,
And where he dwelt, there with him did I lodge.
Far through the night he stayed beneath the sky,
Then, versed in everything’s abiding-place,
The Master in his chamber went to rest.
His robe spread Gotama and laid him down,
Like unto lion in a rocky cave,
For whom all fear and dread have passed away.
Thereafter in the presence of the Chief,
The Wake, did Sona, framing goodly speech,
Disciple of the Buddha, speak the Norm.
Well doth he know the factors of this life,
Well doth he cultivate the [Ariyan] Way,
So, having won to that most perfect Peace
Shall he complete becoming, sane, immune.
[207] At the top, Beggars, of those of my Beggars who gain offerings is Sivali.
(DPPN: He was the son of Suppavasa, daughter of the king of Koliya. For seven years and seven days he lay in her womb, and for seven days she was in labor and was unable to bring forth the child. She said to her husband: "Before I die I will make a gift," and sent a gift by him to the Buddha. He accepted the gift and pronounced a blessing on her. She was immediately delivered of a son. When her husband returned, she asked him to show hospitality to the Buddha and his monks for seven days.
From the time of his birth, Sivali could do anything. Sariputta talked with him on the day of his birth and ordained him with Suppavasa’s permission. Sivali became a sotapanna in the Tonsure-hall when his first lock of hair was cut, and a sakadagamin with the second. Some say that after his ordination he left home on the same day and lived in a secluded hut, meditating on the delays in his birth, and thus, winning insight, attained arahantship.
From the Psalms:
Now have they prospered, all my highest aims,
To compass which I sought this still retreat
The holy lore and liberty, my quest,
All lurking vain conceits I cast away.
[208] At the top, Beggars, of those of my Beggars who are freed through faith is Vakkali.
From: PTS, Woodward, trans.; Kindred Sayings III, pp 101ff,
Thus have I heard: Once the Exalted One was staying near Rajagaha in Great Grove, at the Squirrels’ Feeding-Ground.
On that occasion the venerable Vakkali was staying in the Potter’s shed, being sick, afflicted, stricken with a sore disease.
Now the venerable Vakkali called to his attendants, saying: ‘Come hither, friends! Go ye to the Exalted One, and, in my name worshipping at the feet of the Exalted One, say unto him: "Lord, the brother Vakkali is sick, afflicted, stricken with a sore disease. He worships at the feet of the Exalted one." And thus do ye say: "Well were it, lord, if the Exalted One would visit brother Vakkali, out of compassion for him."
‘Even so, friend,’ replied those brethren to the venerable Vakkali, and went to the Exalted One, saluted him and sat down at one side. So seated those brethren said to the Exalted One: ‘Lord, the brother Vakkali is sick . . . well were it if the Exalted One would visit brother Vakkali out of compassion for him.’
The Exalted One consented by his silence. Thereupon the Exalted One robed himself, and taking bowl and robe, went to visit the venerable Vakkali.
Now the venerable Vakkali saw the Exalted One coming, while yet he was afar off, and on seeing him he stirred upon his bed.
Then said the Exalted One to the venerable Vakkali: ‘Enough, Vakkali! Stir not on your bed! There are these seats made ready. I will sit there.’ And he sat down on a seat made ready. [A believing disciple always prepared an extra seat whenever he sat down to meditate on the chance that the Buddha would see fit to visit. I recommend this practice even today, thinking not that the Buddha, in bodily form will visit, but that his presence in the form of Dhamma will become apparent.]
So the Exalted One sat down and said to the venerable Vakkkali:
‘Well, Vakkali, I hope you are bearing up. I hope you are enduring. Do your pains abate and not increase? Are there signs of their abating and not increasing?’
‘No, lord, I am not bearing up. I am not enduring. Strong pains come upon me. They do not abate. There is no sign of their abating, but of their increasing.’
‘Have you any doubt, Vakkali? Have you any remorse?’
‘Indeed, lord, I have no little doubt. I have no little remorse.’
‘Have you not anything, Vakkali, wherein to reproach yourself as to morals?’
‘Nay, lord, there is nothing wherein I reproach myself as to morals.’
‘Then, Vakkali, if that is so, you must have some worry, you must have something you regret.’
‘For a long time, lord, I have been longing to set eyes on the Exalted One, but I had not strength enough in this body to come to see the Exalted one.’
‘Hush, Vakkali! What is there in seeing this vile body of mine? He who seeth the Norm, Vakkali, he seeth me: he who seeth me, Vakkali, he seeth the Norm. Verily, seeing the Norm, Vakkali, one sees me: seeing me, one sees the Norm.
As to this what think you, Vakkali? Is body permanent or impermanent?’
‘Impermanent, lord.’
‘Is feeling . . . perception, the activities [sankara], is consciousness permanent, or impermanent?’
‘Impermanent, lord.’
‘Wherefore, Vakkali, he who thus seeth is repelled by body, is repelled by feeling, by perception, by the activities. He is repelled by consciousness. Being repelled by it he lusts not for it: not lusting he is set free: in this freedom comes insight that it is a being free. Thus he realizes: "Rebirth is destroyed, lived is the righteous life, done is my task, for life in these conditions there is no hereafter."’
Then the Exalted One, having thus taught the venerable Vakkali this lesson, rose up and went away to Vulture’s Peak.
Now not long after the departure of the Exalted One, the venerable Vakkali called to his attendants: ‘Come ye hither, friends. Lift up my bed and go to Black Rock on the slope of Seers’ Hill. How should one of my sort think to make an end within a house?’
‘Even so, friend, replied those brethren to the venerable Vakkali, lifted up the bed and carried him to Black Rock on the slope of Seer’s Hill.
Now the Exalted One spent the rest of that day and the night on Vulture’s Peak. Then when the night was waning two devas of exceeding beauty caused the whole of Vulture’s Peak to be lit up, and came to the Exalted One and stood there at one side. [Footnote says: "It is noteworthy that devas are never described as sitting down." To clarify: Imagine a great pile of ‘it. Then imagine you needed to pay a visit to someone who was living on that pile. Would you sit or stand?]
So standing one of those devas thus addressed the Exalted One: ‘Lord, the brother Vakkali is bent on release.’
And the other deva said to the Exalted One: ‘Surely, lord, he will win the utter release.’
Thus spake those devas. So saying they saluted the Exalted One by the right and vanished there and then.
Now the Exalted One, when that night was spent, called to the brethren:--
‘Come hither, brethren. Go ye to brother Vakkali, and say to him: "Friend Vakkali, listen to the words of the Exalted One and of two devas [and relate the story] And as to that, friend Vakkali, the Exalted One says this: ‘Fear not, Vakkali. Fear not, Vakkali. Your dying will not be evil. Your ending will not be evil.’"’
. . . [and those beggars did as requested, and Vakkali answered:]
‘Wherefore, friends, do ye in my name worship at the feet of the Exalted One and say: "Lord, brother Vakkali is sick, afflicted, stricken with a sore disease. He worships at the feet of the Exalted One and thus speaks: ‘Body is impermanent, lord, I doubt it not. Whatsoever, lord, is impermanent, that is woe; I doubt it not. What is impermanent and woeful and of the nature to fade away, -- for that I have no desire, no lust, no love. I doubt it not. Feeling, lord, perception, the activities, consciousness is impermanent . . . for that I have no desire, no lust, no love. I have no doubt of that.’"’
‘Even so, friend,’ replied those brethren to the venerable Vakkali and went away.
Then the venerable Vakkali, not long after the departure of those brethren, drew a knife (and slew himself).
Now those brethren went to the Exalted One (and repeated the words of the message).
Then the Exalted One said to the brethren: ‘Let us go hence, brethren, to Black Rock, on the slope of Seers’ Hill, since the clansman Vakkali hath slain himself.’
‘Even so, lord,’ replied those brethren to the Exalted One. Then the Exalted One went with a number of the brethren to Black Rock on the slope of Seers’ Hill. And from afar the Exalted One saw the venerable Vakkali lying on the bed with his shoulder twisted round [I hear from an attempt to assume the proper lion posture].
Now at that time a smoky cloud, a mass of darkness was moving to the east, was moving to the west, to the north, to the south, and up and down and to the points between.
Then the Exalted One said to the brethren: ‘Do ye see, brethren, yonder smoky cloud, yonder mass of darkness moving east and west, to north and south, and up and down and to the points between?’
‘Yes lord.
‘Brethren, that is Mara, the evil one. He is searching for the consciousness of Vakkali, the clansman, saying: "Where is the consciousness of Vakkali, the clansman, stationed anew?" But, brethren, with consciousness not stationed anew anywhere, Vakkali the clansman is utterly well.’
[This is one of several cases of suicide we have in the suttas. Another, where the Bhikkhu is also declared to have achieved arahantship at the end is that of Godhika, S.i, 119; K.S.i,150; another is of the thousands of bhikkhus that committed suicide after The Buddha instructed them to meditate on the foulness of the body. The fate of these latter is not declared, and since it originated in foolishness, it is doubtful it went well. The general rule is that one does not do to one’s own body what one should not do to another’s body, and therefore, suicide is, from the point of view of kamma, generally considered murder. In the case of those who have escaped "an evil end" after such a deed, they have done so by attaining arahantship (and, just for the record, we do have at least one case where a murderer -- Angulimala (garland of thumbs) -- became arahant).
The two stories of Vakkali and Godhika are virtually identical. It is possible that the two stories got mixed up. I prefer to think that the two stories were, in reality, virtually identical. When I first began reading the Pali, I used to dismiss the stories of magic in the suttas and in the Jatakas. Now I have a much more flexible view. The "real" world is created by and limited only by the imagination. I have seen over and over again where a lack of belief in something has made someone blind to it’s reality. I think what we see here is something that happens all the time, but which passes unnoticed for the most part. It is a variation on Downbound Confounded Rebounding Conjuration. According to this model, people do what they remember having done. Thus they are doing life over and over again, chasing the sensations of the past. They do the same thing year after year, month after month, day after day, and from moment to moment. What we don’t usually think of with regard to this formula is that it also works on a macro basis: people doing what other people have done; populations doing what other populations have done, the world evolving and devolving over and over in approximately the same way each time. I am suggesting that what we are being given here, and in the several other places where stories of different people are told in identical terms (and especially in the Rebirth stories where the story in the previous birth is quite often identical to the story in the current life) is a hint at this phenomena.]
[209] At the top, Beggars, of those of my Beggars who want to study is Rahula.
(DPPN: The only son of Gotama Buddha. He was born on the day on which has father left the household life. [This is a misstatement; Gotama left the household life on the day he was born. The birth of his son was a large factor in his decision to leave.] When the Buddha visited Kapilavatthu for the first time after his Enlightenment . . . Rahula’s mother sent the boy to the Buddha to ask for his inheritance. The Buddha gave him no answer, and, at the conclusion of the meal, left the palace. Rahula followed him, reiterating his request, until at last the Buddha asked Sariputta to ordain him. . . the Buddha preached to him constantly many suttas for his guidance.
This fragment, on lying, is from one, when Rahula was age 14, having been an initiated Beggar for seven years: From: PTS, Horner, Trans., The Middle Length Sayings, II, pp87 [NOTE: I find this sutta particularly poorly translated, and have taken liberties with it to make it make sense.]:
Discourse on An Exhortation to Rahula at Ambalatthika
I hear tell, once upon a time the Lucky Man, Rajagaha, Bamboo Grove, Squirrels Feeding Ground, came a Revisiting. At that time the venerable Rahula was staying at Ambalatthika. Then the Lucky Man, emerging from solitary meditation towards evening, approached Ambalatthika and the venerable Rahula. Then the venerable Rahula saw the Lucky Man coming in the distance; seeing him, he made ready a seat and water for washing the feet. The Lucky Man sat down on the seat made ready and bathed his feet. The venerable Rahula, having greeted the Lucky Man, sat down at a respectful distance.
Then the Lucky Man, having washed his feet, left the small amount of water that remained in the water-vessel. He then addressed the venerable Rahula, saying: "Do you, Rahula, see this small amount of water that remains in the water-vessel?"
"Yes, revered sir."
"Even so, Rahula, amounting to little is the recluseship of those who have no shame at intentional lying." Then the Lucky Man, having thrown away that small amount of water, addressed the venerable Rahula, saying: "Do you, Rahula, see this water that has been thrown away?"
"Yes,. Revered sir."
"Even so, Rahula, thrown away is the recluseship of those who have no shame at intentional lying." Then the Lucky Man, having turned upside down that water-vessel, addressed the venerable Rahula, saying: "Do you, Rahula, see this water-vessel that has been turned upside down?"
"Yes, revered sir."
"Even so, Rahula, turned upside down is the recluseship of those who have no shame at intentional lying." Then the Lucky Man, having turned upright that water-vessel, addressed the venerable Rahula, saying: "Do you, Rahula, see this empty water-vessel?"
"Yes, revered sir."
"Even so, Rahula, empty is the recluseship of those who have no shame at intentional lying.
Rahula, it is like a king’s bull-elephant whose tusks are as long as a plough-pole, massive, finely bred, whose home is the battle-field, and who, when going forth to battle, uses his forelegs, uses his hind legs, uses the forepart of his body, uses the hind part of his body, uses his head, uses his ears, uses his tusks and uses his tail, protecting only his trunk.
Thereupon it occurs to the mahout: ‘This king’s bull-elephant whose tusks are as long as a plough-pole . . . protects his trunk. This king’s bull-elephant has not thrown away his life.’
But when, Rahula, the king’s bull-elephant whose tusks are as long as a plough pole . . . uses his forelegs . . . uses his tail and uses his trunk, it thereupon occurs to the mahout: ‘This king’s bull-elephant . . . uses his tail and uses his trunk. This king’s bull-elephant has thrown away his life, there is nothing the king’s bull elephant will not do.’ [As is often the case in the suttas, this same exact simile is used in a positive way elsewhere to show absolute dedication.]
Even so, Rahula, of anyone for whom there is no shame at intentional lying, of him I say that there is no evil he will not do [This is arrived at this way: A man might steal from hunger, or kill in self defense or in an uncharacteristic fit of rage, but for the liar there is no real world and he sees no self interest in ethical conduct]. Wherefore, Rahula, train yourself this way: ‘I will not intentionally speak a lie, even for fun’ -- this is how you must train yourself, Rahula.
From the Psalms
Twice blest of fortune am I whom my friends
Call ‘Lucky Rahula.’ For I am both
Child of the Buddha and a Seer of truths;
Yea, and intoxicants are purged from me;
Yea, and there’s no more coming back to be.
Ar’hant am I, worthy men’s offerings;
‘Thrice skilled’ my ken is of ambrosial things.
Blinded are beings by their sense-desires,
Spread o’er them like a net; covered are they
By cloak of craving; by their heedless ways
Caught as a fish in mouth of funnel-net,
But I, that call of sense abandoning,
Have cut and snapped the bonds of devil’s lure.
Craving with craving’s root abolishing;
Cool am I now; extinct is fever’s fire.
[210] At the top, Beggars, of those of my Beggars who became homeless out of faith is Ratthapalo.
(DPPN: He was born at Thullakotthita in the Kuru country as the son of a very wealth councilor and was called by his family name of Ratthapala. He lived in great luxury, and, in due course, married a suitable wife. When the Buddha visited Thullakotthita, Ratthapala went to hear him preach and decided to leave the world. His parents would not, however, give their consent till he threatened to starve himself to death. Realizing then that he was in earnest, they agreed to let him go on condition that he would visit them after his ordination. Ratthapala accompanied the Buddha to Savatthi, and there, dwelling alone, he attained arahantship within a short time. [Footnote: But MA. Ii. 725 says he took twelve years, during which time he never slept on a bed (DA. Iii. 236)] Then with the Buddha’s permission, he returned to Thullakotthita and dwelt in the deer-park of the Kuru king. The day after his arrival, while begging for alms, he came to his father’s house. His father was in the entrance hall having his hair combed, but, failing to recognize his son, he started to abuse him, taking him for an ordinary monk, one of those who had robbed him of his son. Just at that moment the slave-girl of the house was about to throw away some stale rice, which Ratthapala begged of her. The girl recognized his voice, gave him the rice and told his parents who he was. When his father came to look for his son, he found him eating stale rice as though it were ambrosia. Having already finished eating, when invited to enter the house, he would not do so, but on the next day he went again, and his father tried to tempt him by making a display of the immense wealth which would be his should he return to the lay life, while his former wives [each seated on a huge pile of money], beautifully clothed, asked him about the nymphs, for whose sake he led the homeless life. "For the sake of no nymphs, Sisters," he said, and they fell fainting under the shock of being addressed as "Sisters." Growing impatient at the conduct of his family, he asked for his meal, ate it, preached to them [as follows from the Psalms:]
Behold the tricked-out puppet-shape, a mass
Of sores, a congeries diseased, and full
Of many purposes and plans, and yet
In whom there is no power to persist!
Behold the tricked-out form, bejeweled, ringed,
Sheathed in bones and skinny envelope,
By help of gear made fine and fair to see!
Feet dyed with lac, with rouge the lips besmeared:
All good enough for dull wit of a fool,
But not for him who seeketh the Beyond!
The locks in eightfold plait, eyes fringed with black:
All good enough for dull wit of a fool,
But not for him who seeketh the Beyond!
Like a collyrium-pot, brand new, embossed,
The body foul within is bravely decked:
All good enough for dull wit of a fool,
But not for him who seeketh the Beyond.
The trapper set his snare. The deer came not
Against the net. We’ve eaten of the bait --
Let’s go! The while deer trappers make lament.
SNAP’t is the hunter’s snare! The deer came not
Against the net. We’ve eaten of the bait --
Let’s go; the while deer catchers weep and wail.
Ratthapala thereupon went through the air to the Antelope Park of King Koravya, and seated himself on a stone slab. Now the Thera’s father had had bolts put on his seven doors, and had sent men to prevent him from getting out, and to take off his yellow robes and clothe him in white. Hence the Thera’s going through the air. Then the king, hearing where he was seated, went to him, and with courteous greeting asked him thus: ‘Master Ratthapala, in this world men renounce it for some kind of misfortune -- illness, loss of king, wealth or family. But you who have suffered no such thing, why have you left the world?’ then the Thera replied: ‘The world passes away, is transient; the world is without refuge or providence; the world has no stronghold; the world is wanting and destitute, dissatisfied, the slave of craving.’ Thus showing his separate condition, he recited a parallel in verse:
Men of much wealth I see in the world: --
Riches acquiring they err in not giving.
Make out of greed a great hoard of their wealth.
Yea, hankering yet after ever more pleasures.
The king having forcibly conquered the earth,
To the shore of the ocean, holding the land
This side of the sea, may yet all unsatisfied
Hanker after the further side also.
See where both king and full many another man
Nursing their cravings come to their dying.
Paupers becoming, they put off this body,
For never content lies in pleasures of this world.
Kinsfolk bewail him with tresses disheveled,
Crying: ‘Alas! Would our kin were immortal!’
Him in his shroud enveloped they bear away;
Raising a pyre they forthwith cremate him
He lies a-burning, by forks being prodded,
Clad in one garment, stripped of all riches.
Never to one who is dying are kinsfolk
Refuge, nor friends, nay, nor even neighbors.
His wealth is annexed by his heirs, but the being
Goeth according to all his past actions
Never doth wealth follow after the dying,
Nor children, nor wife, nor wealth, nor a kingdom.
Never is long life gotten through riches,
Nor is old age ever banished by property.
Brief is this life, all the sages have told us;
Transient it is, and essentially changing.
All feel the Touch, both the poor and the wealthy;
Touched is the wise man no less than the fool.
But the fool, smitten down by his folly, lies prostrate;
The wise man, when feeling the Touch, never trembles.
Wherefore far better than riches is wisdom,
Whereby we arrive even here at the terminus.
For from not reaching the goal the dull-minded
Work wicked deeds in delusion, reborn
In spheres whether high or whether of no account.
Cometh a man to the womb and in other worlds
Findeth rebirth, being caught in Samsara,
Round sempiternal of livings consecutive;
Him one of little wit follows believing,
Cometh to birth both here and in other worlds.
E’en as a thief who is taken in burglary,
By his own act is condemned as a criminal,
So is the race, after death, in another world,
By its own doing condemned as a criminal.
For by the charm, sweet and diverse, of sense-desire,
One way or other the mind is unbalanced;
And seeing the evil in sensuous pleasures,
Therefore, O King, have I gone all forsaking.
Fall as fruit from the tree all the sons of men,
Youthful and aged, when breaks down the body,
This too seeing, O King, have I gone forth
Better the safe, sure life of religion
Full of high confidence I left the world
And joined the Order of the Conqueror.
Blameless my going forth has been, and free
From debt I live on my allotted share.
Looking on sense-desires as fire alight,
On gold and silver as a [noxious] knife,
[On life] from entry in the womb as ill,
And on the fearsome peril of the hells: --
Seeing, I say, great evils everywhere,
Thereat was I with anguish sore beset.
Then to me, pierced and wounded as I was,
Came fourfold victory: o’er sense-desires,
O’er rebirth, error, ignorance, Victory!
The Master hath my fealty and love
And all the Buddha’s bidding hath been done
Low have I laid the heavy load I bore,
Cause for rebirth is found in me no more.
The Good for which I bade the world farewell,
And left the home to dwell where home was not,
That highest Good have I accomplished,
And every bond and fetter is destroyed.
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