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I. THE FIRST SUBCHAPTER (BONDAGE)
1 (1) Young


Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then King Pasenadi of Kosala approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “Does Master Gotama too claim, ‘I have awakened to the unsurpassed perfect enlightenment’?”199
“If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unsurpassed perfect enlightenment,’ it is of me that one might rightly say this. For I, great king, have awakened to the unsurpassed perfect enlightenment.”
“Master Gotama, even those ascetics and brahmins who are the heads of orders and companies, the teachers of companies, well known and famous founders of sects considered by the multitude to be holy men—that is, Pūraṇa Kassapa, Makkhali Gosāla, <158> Nigaṇṭha Nātaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, Ajita Kesakambalī—even these, when I asked them whether they had awakened to the unsurpassed perfect enlightenment, did not claim to have done so.200 So why then should Master Gotama [make such a claim] when he is so young in years and has newly gone forth?” [69]
“There are four things, great king, that should not be despised and disparaged as ‘young.’201 What four? A khattiya, great king, should not be despised and disparaged as ‘young’; a snake should not be despised and disparaged as ‘young’; a fire should not be despised and disparaged as ‘young’; and a bhikkhu should not be despised and disparaged as ‘young.’ These are the four.” <159>
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
374 “One should not despise as ‘young’ A khattiya of noble birth,
A high-born prince of glorious fame: A man should not disparage him.
375 For it may happen that this lord of men, This khattiya, shall gain the throne,
And in his anger thrash one harshly With a royal punishment.
Therefore guarding one’s own life, One should avoid him.
376 “One should not despise as ‘young’ A serpent one may see by chance
In the village or a forest:
A man should not disparage it.
377 For as that fierce snake glides along, Manifesting in diverse shapes,202
It may attack and bite the fool, <160> Whether a man or a woman.
Therefore guarding one’s own life, One should avoid it.
378 “One should not despise as ‘young’ A blazing fire that devours much,
A conflagration with blackened trail: A man should not disparage it.
379 For if it gains a stock of fuel, Having become a conflagration, It may attack and burn the fool, Whether a man or a woman.
Therefore guarding one’s own life, One should avoid it.
380 “When a fire burns down a forest— That conflagration with blackened trail— The shoots there spring to life once more As the days and nights pass by.
381 But if a bhikkhu of perfect virtue <161> Burns one with [his virtue’s] fire,
One does not gain sons and cattle, Nor do one’s heirs acquire wealth. Childless and heirless they become, Like stumps of palmyra trees.203 [70]
382 “Therefore a person who is wise, Out of regard for his own good, Should always treat these properly:
A fierce serpent and a blazing fire, A famous khattiya,
And a bhikkhu of perfect virtue.”
When this was said, King Pasenadi of Kosala said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Sarigha. From today let the Blessed One remember me as a lay follower who has gone for refuge for life.” <162>
2 (2) A Person
At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how many things are there which, when they arise within a person, arise for his harm, suffering, and discomfort?”
“There are, great king, three things which, when they arise within a person, arise for his harm, suffering, and discomfort. What are the three? Greed, hatred, and delusion. These are the three things which, when they arise within a person, arise for his harm, suffering, and discomfort.
383 “Greed, hatred, and delusion, Arisen from within oneself,
Injure the person of evil mind <163>
As its own fruit destroys the reed.”204 [71]
3 (3) Aging and Death
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, for one who has taken birth, is there anything other [to expect] than aging and death?”205
“For one who has taken birth, great king, there is nothing other [to expect] than aging and death. Even in the case of those affluent khattiyas— rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—because they have taken birth, there is nothing other [to expect] than aging and death. Even in the case of those affluent brahmins … affluent householders
—rich ... with abundant wealth and grain—because they have taken birth, there is nothing other [to expect] than aging and death. Even in the case of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, <164> reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge: even for them this body is subject to breaking up, subject to being laid down.206
384 “The beautiful chariots of kings wear out, This body too undergoes decay.
But the Dhamma of the good does not decay:
So the good proclaim along with the good.”207
4 (4) Dear
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now treat themselves as dear, and who treat themselves as a foe?’ Then, venerable sir, it occurred to me: ‘Those who engage in misconduct of body, speech, and mind treat themselves as a foe. Even though they may say, “We regard ourselves as dear,” still they treat themselves as a foe. For what reason? [72] Because of their own accord they act towards themselves in the same way that a foe might act towards a foe; therefore they treat themselves as a foe. <165> But those who engage in good conduct of body, speech, and mind treat themselves as dear. Even though they may say, “We regard ourselves as a foe,” still they treat themselves as dear. For what reason? Because of their own accord they act towards themselves in the same way that a dear person might act towards one who is dear; therefore they treat themselves as dear.’”
“So it is, great king! So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi and adds the following verses:)
385 “If one regards oneself as dear One should not yoke oneself to evil, For happiness is not easily gained
By one who does a wrongful deed. <166>
386 “When one is seized by the End-maker As one discards the human state,
What can one call truly one’s own?
What does one take when one goes? What follows one along
Like a shadow that never departs?208
387 “Both the merits and the evil That a mortal does right here:
This is what is truly one’s own, This one takes when one goes; This is what follows one along Like a shadow that never departs.
388 “Therefore one should do what is good As a collection for the future life.
Merits are the support for living beings [When they arise] in the other world.”
5 (5) Self-Protected
<167> At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now protect themselves and who leave themselves unprotected?’ Then, venerable sir, it occurred to me: ‘Those who engage in misconduct of body, speech, and mind leave themselves unprotected. Even though a company of elephant troops may protect them, or a company of cavalry, or a company of chariot troops, [73] or a company of infantry, still they leave themselves unprotected. For what reason? Because that protection is external, not internal; therefore they leave themselves unprotected. But those who engage in good conduct of body, speech, and mind protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal, not external; therefore they protect themselves.’”
“So it is, great king! So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi and adds the following verse:) <168>
389 “Good is restraint with the body, Restraint by speech is also good; Good is restraint with the mind, Restraint everywhere is good.
Conscientious, everywhere restrained, One is said to be protected.”
6 (6) Few
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Few are those people in the world who, <169> when they obtain superior possessions, do not become intoxicated and negligent, yield to greed for sensual pleasures, and mistreat other beings. Far more numerous are those people in the world who, when they obtain superior possessions, become intoxicated and negligent, [74] yield to greed for sensual pleasures, and mistreat other beings.’”
“So it is, great king! So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi and adds the following verse:)
390 “Enamoured with their pleasures and wealth, Greedy, dazed by sensual pleasures,
They do not realize they have gone too far Like deer that enter the trap laid out.
Afterwards the bitter fruit is theirs,
For bad indeed is the result.”209 <170>
7 (7) The Judgement Hall
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, when I am sitting in the judgement hall,210 I see even affluent khattiyas, affluent brahmins, and affluent householders—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—speaking deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. Then, venerable sir, it occurs to me: ‘I’ve had enough now with the judgement hall! Now it is Good Face who will be known by his judgements.’”211
“So it is, great king! So it is, great king! Even affluent khattiyas, affluent brahmins, and affluent householders … speak deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. That will lead to their harm and suffering for a long time to come.
391 “Enamoured with their pleasures and wealth, Greedy, dazed by sensual pleasures,
They do not realize they have gone too far Like fish that enter the net spread out.
Afterwards the bitter fruit is theirs, <171> For bad indeed is the result.” [75]
8 (8) Mallikā
At Sāvatthī. Now on that occasion King Pasenadi of Kosala had gone together with Queen Mallikā to the upper terrace of the palace. Then King Pasenadi of Kosala said to Queen Mallikā: “Is there, Mallikā, anyone more dear to you than yourself?”212
“There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?”
“For me too, Mallikā, there is no one more dear than myself.”
Then King Pasenadi of Kosala descended from the palace and approached the Blessed One. Having approached, he paid homage to the
Blessed One, sat down to one side, and related to the Blessed One his conversation with Queen Mallikā. Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: <172>
392 “Having traversed all quarters with the mind, One finds none anywhere dearer than oneself.
Likewise, each person holds himself most dear;
Hence one who loves himself should not harm others.”
9 (9) Sacrifice
At Sāvatthī. Now on that occasion a great sacrifice had been set up for King Pasenadi of Kosala. Five hundred bulls, five hundred bullocks, five hundred heifers, [76] five hundred goats, and five hundred rams had been led to the pillar for the sacrifice. And his slaves, servants, and workers, spurred on by punishment and fear, were busy making the preparations, wailing with tearful faces.213
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms. When they had walked for alms in Sāvatthī and had returned from their alms round, after the meal they approached the Blessed One, <173> paid homage to him, sat down to one side, and said: “Here, venerable sir, a great sacrifice has been set up for King Pasenadi of Kosala. Five hundred bulls ... have been led to the pillar for the sacrifice. And his slaves ... are busy making preparations, wailing with tearful faces.”
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
393 “The horse sacrifice, human sacrifice,
Sammāpāsa, vājapeyya, niraggaḷa:
These great sacrifices, fraught with violence, Do not bring great fruit.214
394 “The great seers of right conduct Do not attend that sacrifice
Where goats, sheep, and cattle Of various kinds are slain. <174>
395 “But when sacrifices free from violence Are always offered by family custom,215 Where no goats, sheep, or cattle
Of various kinds are slain:
The great seers of right conduct Attend a sacrifice like this.
396 “The wise person should offer this, A sacrifice bringing great fruit.
For one who makes such sacrifice It is indeed better, never worse.
Such a sacrifice is truly vast
And the devatās too are pleased.”
10 (10) Bondage
Now on that occasion a great mass of people had been put in bondage by King Pasenadi of Kosala—some with ropes, some with clogs, some with chains.216 [77] <175> Then, in the morning, a number of bhikkhus dressed
... and said to the Blessed One: “Here, venerable sir, a great mass of people have been put in bondage by King Pasenadi of Kosala, some with ropes, some with clogs, some with chains.”
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
397 “That bond, the wise say, is not strong Made of iron, wood, or rope;
But infatuation with jewellery and earrings,
Anxious concern for wives and children— 398 This, the wise say, is the strong bond, Degrading, supple, hard to escape.
But even this they cut and wander forth, <176> Unconcerned, having abandoned sensual pleasures.”217
II. THE SECOND SUBCHAPTER (CHILDLESS)
11 (1) Seven Jaṭilas
On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother.218 Now on that occasion, in the evening, the Blessed One had emerged from seclusion and was sitting by the outer gateway. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. [78] <177>
Now on that occasion seven jaṭilas, seven nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers—with hairy armpits, long fingernails and long body hairs, carrying their bundles of requisites—passed by not far from the Blessed One.219 Then King Pasenadi of Kosala rose from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards the seven jaṭilas, seven nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, he announced his name three times: “I am the king, venerable sirs, Pasenadi of Kosala!… I am the king, venerable sirs, Pasenadi of Kosala!”
Then, not long after those seven jaṭilas … <178> … and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: “Those, venerable sir, are to be included among the men in the world who are arahants or who have entered upon the path to arahantship.”220
“Great king, being a layman who enjoys sensual pleasures, dwelling in a home crowded with children, enjoying the use of Kāsian sandalwood, wearing garlands, scents, and unguents, receiving gold and silver, it is difficult for you to know: ‘These are arahants or these have entered upon the path to arahantship. ’
“It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
“It is by dealing with someone, great king, that his honesty is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard. <179>
“It is in adversities, great king, that a person’s fortitude is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard. [79]
“It is by discussion with someone, great king, that his wisdom is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.”221
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this has been stated by the Blessed One: ‘Great king, being a layman ... it is difficult for you to know ... (as above) <180> … by one who is wise, not by a dullard.’
“These, venerable sir, are my spies, undercover agents, coming back after spying out the country.222 First information is gathered by them and afterwards I will make them disclose it.223 Now, venerable sir, when they have washed off the dust and dirt and are freshly bathed and groomed, with their hair and beards trimmed, clad in white garments, they will enjoy themselves supplied and endowed with the five cords of sensual pleasure.”
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: <181>
399 “A man is not easily known by outward form Nor should one trust a quick appraisal,
For in the guise of the well controlled Uncontrolled men move in this world.
400 “Like a counterfeit earring made of clay, Like a bronze half-pence coated with gold, Some move about in disguise:
Inwardly impure, outwardly beautiful.”
12 (2) Five Kings
At Sāvatthī. Now on that occasion five kings headed by King Pasenadi were enjoying themselves supplied and endowed with the five cords of sensual pleasure when this conversation arose among them: “What is the chief of sensual pleasures?”224
Some among them said: “Forms are the chief of sensual pleasures.” Some said: “Sounds are the chief.” Some: “Odours are the chief.” Some: “Tastes are the chief.” Some: [80] “Tactile objects are the chief.”225 <182>
Since those kings were unable to convince one another, King Pasenadi of Kosala said to them: “Come, dear sirs, let us approach the Blessed One and question him about this matter. As the Blessed One answers us, so we should remember it.”
“All right, dear sir,” those kings replied. Then those five kings, headed by King Pasenadi, approached the Blessed One, paid homage to him, and sat down to one side. King Pasenadi then reported their entire discussion to the Blessed One, asking: “What now, venerable sir, is the chief of sensual pleasures?” <183>
“Great king, I say that what is chief among the five cords of sensual pleasure is determined by whatever is most agreeable. 226 Those same forms that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain forms, then one does not yearn for any other form higher or more sublime than those forms. For him those forms are then supreme; for him those forms are unsurpassed.
“Those same sounds … Those same odours … Those same tastes …
<184> … Those same tactile objects that are agreeable to one person, great king, are disagreeable to another. [81] When one is pleased and completely satisfied with certain tactile objects, then one does not yearn for any other tactile object higher or more sublime than those tactile objects. For him those tactile objects are then supreme; for him those tactile objects are unsurpassed.”
Now on that occasion the lay follower Candanarigalika was sitting in that assembly. Then the lay follower Candanarigalika rose from his seat, arranged his upper robe over one shoulder, and, raising his joined hands in reverential salutation towards the Blessed One, said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Fortunate One!”
“Then express your inspiration, Candanarigalika,” the Blessed One said.227
Then the lay follower Candanarigalika, in the presence of the Blessed One, extolled him with an appropriate verse:
401 “As the fragrant red lotus Kokanada Blooms in the morning, its fragrance unspent, Behold Arigīrasa, the Radiant One,
Like the sun beaming in the sky.”228
Then those five kings bestowed five upper robes upon the lay follower Candanarigalika. But the lay follower Candanarigalika <185> bestowed those five upper robes upon the Blessed One.
13 (3) A Bucket Measure of Food
At Sāvatthī. Now on that occasion King Pasenadi of Kosala had eaten a bucket measure of rice and curries.229 Then, while still full, huffing and puffing, the king approached the Blessed One, paid homage to him, and sat down to one side.
Then the Blessed One, having understood that King Pasenadi was full and was huffing and puffing, on that occasion recited this verse:
402 “When a man is always mindful, Knowing moderation in the food he eats, His ailments then diminish:
He ages slowly, guarding his life.” [82] <186>
Now on that occasion the brahmin youth Sudassana was standing behind King Pasenadi of Kosala. The king then addressed him thus: “Come now, dear Sudassana, learn this verse from the Blessed One and recite it to me whenever I am taking my meal. I will then present you daily with a hundred kahāpaṇas as a perpetual grant.”230
“Yes, sire,” the brahmin youth Sudassana replied. Having learned this verse from the Blessed One, whenever King Pasenadi was taking his meal the brahmin youth Sudassana recited:
403 “When a man is always mindful ... <187> He ages slowly, guarding his life.”
Then King Pasenadi of Kosala gradually reduced his intake of food to at most a pint-pot measure of boiled rice.231 At a later time, when his body had become quite slim, King Pasenadi of Kosala stroked his limbs with his hand and on that occasion uttered this inspired utterance: “The Blessed One showed compassion towards me in regard to both kinds of good—the good pertaining to the present life and that pertaining to the future life.”232
14 (4) Battle (1)
At Sāvatthī. Then King Ajātasattu of Magadha, the Videhan son, mobilized a four-division army and marched in the direction of Kāsi against King Pasenadi of Kosala.233 King Pasenadi heard this report, mobilized a four- division army, and launched a counter-march in the direction of Kāsi against King Ajātasattu. [83] Then King Ajātasattu of Magadha and King Pasenadi of Kosala fought a battle. In that <188> battle King Ajātasattu
defeated King Pasenadi, and King Pasenadi, defeated, retreated to his own capital of Sāvatthī.
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms. When they had walked for alms in Sāvatthī and had returned from their alms round, after the meal they approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened. <189> [The Blessed One said:]
“Bhikkhus, King Ajātasattu of Magadha has evil friends, evil companions, evil comrades. King Pasenadi of Kosala has good friends, good companions, good comrades. Yet for this day, bhikkhus, King Pasenadi, having been defeated, will sleep badly tonight.234
404 “Victory breeds enmity, The defeated one sleeps badly. The peaceful one sleeps at ease,
Having abandoned victory and defeat.”235 <190>
15 (5) Battle (2)
[84] (Opening as in §14:)
In that battle King Pasenadi defeated King Ajātasattu and captured him alive. Then it occurred to King Pasenadi: “Although this King Ajātasattu of Magadha has transgressed against me while I have not transgressed against him, still, he is my nephew. Let me now confiscate all his elephant troops, all his cavalry, all his chariot troops, <191> and all his infantry, and let him go with nothing but his life.”
Then King Pasenadi confiscated all King Ajātasattu’s elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life.
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms. When they had walked for alms in Sāvatthī and had returned from their alms round, after the meal they
approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened. [85] <192>
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
405 “A man will go on plundering So long as it serves his ends, <193> But when others plunder him,
The plunderer is plundered.236
406 “The fool thinks fortune is on his side So long as his evil does not ripen,
But when the evil ripens The fool incurs suffering.
407 “The killer begets a killer, One who conquers, a conqueror. The abuser begets abuse,
The reviler, one who reviles. Thus by the unfolding of kamma
The plunderer is plundered.”237 [86]
16 (6) Daughter
At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. Then a certain man approached King Pasenadi <194> and informed him in a whisper: “Sire, Queen Mallikā has given birth to a daughter.” When this was said, King Pasenadi was displeased. 238 Then the Blessed One, having understood that King Pasenadi was displeased, on that occasion recited these verses:
408 “A woman, O lord of the people, May turn out better than a man:
She may be wise and virtuous,
A devoted wife, revering her mother-in-law.239
409 “The son to whom she gives birth May become a hero, O lord of the land. The son of such a blessed woman
May even rule the realm.”240 <195>
17 (7) Diligence (1)
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Is there, venerable sir, one thing which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life?”
“There is one thing, great king, which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life.”
“But what, venerable sir, is that one thing?”
“Diligence, great king. Just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be their chief by reason of its size, so diligence is the one <196> thing which secures both kinds of good, [87] the good pertaining to the present life and that pertaining to the future life.241
410 “For one who desires long life and health, Beauty, heaven, and noble birth,
[A variety of] lofty delights Following in succession, The wise praise diligence In doing deeds of merit.
411 “The wise person who is diligent Secures both kinds of good:
The good visible in this very life And the good of the future life.
The steadfast one, by attaining the good, Is called a person of wisdom.”242
18 (8) Diligence (2)
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: <197> “Here, venerable sir, while I was alone in seclusion, the following reflection arose in my mind: ‘The Dhamma has been well expounded by the Blessed One, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.’”243
“So it is, great king! So it is, great king! The Dhamma has been well expounded by me, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.
“On one occasion, great king, I was living among the Sakyans, where there is a town of the Sakyans named Nāgaraka.244 Then the bhikkhu Ānanda approached me, paid homage to me, sat down to one side, and said: ‘Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship. ’
“When this was said, great king, I told the bhikkhu Ānanda: ‘Not so, Ānanda! Not so, Ānanda! <198> This is the entire holy life, Ānanda, that is, good friendship, [88] good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention
… right speech … right action … right livelihood … right effort … right
mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path.
“‘By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship:
<199> by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to illness are freed from illness; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.’
“Therefore, great king, you should train yourself thus: ‘I will be one who has good friends, good companions, good comrades. ’ It is in such a way that you should train yourself.
“When, great king, you have good friends, good companions, good comrades, [89] you should dwell with one thing for support: diligence in wholesome states.
“When, great king, you are dwelling diligently, with diligence for support, your retinue of harem women will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’ <200>
“When, great king, you are dwelling diligently, with diligence for support, your retinue of khattiya vassals will think thus … your troops will think thus ... your subjects in town and countryside will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’
“When, great king, you are dwelling diligently, with diligence for support, you yourself will be guarded and protected, your retinue of harem women will be guarded and protected, your treasury and storehouse will be guarded and protected.
412 “For one who desires lofty riches Following in succession,
The wise praise diligence In doing deeds of merit.
413 “The wise person who is diligent <201> Secures both kinds of good:
The good visible in this very life And the good of the future life.
The steadfast one, by attaining the good, Is called a person of wisdom.”
19 (9) Childless (1)
At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Where are you coming from, great king, in the middle of the day?”
“Here, venerable sir, a financier householder in Sāvatthī has died. I have come after conveying his heirless fortune to the palace, as he died intestate.245 There were eighty lakhs of gold, [90] not to speak of silver, and yet, venerable sir, that financier householder’s meals were like this: he ate red rice along with sour gruel. His clothes were like this: he wore a three-piece hempen garment. His vehicle was like this: <202> he went about in a dilapidated little cart with a leaf awning.”246
“So it is, great king! So it is, great king! When an inferior man gains abundant wealth, he does not make himself happy and pleased, nor does he make his mother and father happy and pleased, nor his wife and children, nor his slaves, workers, and servants, nor his friends and colleagues; nor does he establish an offering for ascetics and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is not being used properly, kings take it away, or thieves take it away, or fire burns it, or water carries it away, or unloved heirs take
it. Such being the case, great king, that wealth, not being used properly, goes to waste, not to utilization.
“Suppose, great king, in a place uninhabited by human beings, there was a lotus pond with clear, cool, sweet, clean water, with good fords, <203> delightful; but no people would take that water, or drink it, or bathe in it, or use it for any purpose. In such a case, great king, that water, not being used properly, would go to waste, not to utilization. So too, great king, when an inferior man gains abundant wealth ... that wealth, not being used properly, goes to waste, not to utilization.
“But, great king, when a superior man gains abundant wealth, he makes himself happy and pleased, and he makes his mother and father happy and pleased, and his wife and children, and his slaves, workers, and servants, and his friends and colleagues; <204> and he establishes an offering for ascetics and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is being used properly,
[91] kings do not take it away, thieves do not take it away, fire does not burn it, water does not carry it away, and unloved heirs do not take it. Such being the case, great king, that wealth, being used properly, goes to utilization, not to waste.
“Suppose, great king, not far from a village or a town, there was a lotus pond with clear, cool, sweet, clean water, with good fords, delightful; and people would take that water, and drink it, and bathe in it, and use it for their purposes. In such a case, great king, that water, being used properly, would go to utilization, not to waste. So too, great king, when a superior man gains abundant wealth ... <205> that wealth, being used properly, goes to utilization, not to waste.
414 “As cool water in a desolate place Evaporates without being drunk,
So when a scoundrel acquires wealth He neither enjoys himself nor gives.
415 “But when the wise man obtains wealth He enjoys himself and does his duty.
Having supported his kin, free from blame, That noble man goes to a heavenly state.”
20 (10) Childless (2)
(As above, except that the amount is a hundred lakhs of gold, a lakh being equal to a hundred thousand:) [92] <206>
“So it is, great king! So it is, great king! Once in the past, great king, that financier householder provided a paccekabuddha named Tagarasikhī with almsfood. Having said, ‘Give alms to the ascetic,’ he rose from his seat and departed. But after giving, he later felt regret and thought: ‘It would have been better if the slaves or workers had eaten that almsfood!’ Moreover, he murdered his brother’s only son for the sake of his fortune.247
“Because that financier householder provided the paccekabuddha Tagarasikhī with almsfood, <207> as a result of that kamma he was reborn seven times in a good destination, in the heavenly world. As a residual result of that same kamma, he obtained the position of financier seven times in this same city of Sāvatthī. But because that financier householder later felt regret about giving, as a result of that kamma his mind did not incline to the enjoyment of excellent food, excellent clothing, and excellent vehicles, nor to the enjoyment of excellent items among the five cords of sensual pleasure. And because that financier householder murdered his brother’s only son for the sake of his fortune, as a result of that kamma he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. As a residual result of that same kamma, he has furnished the royal treasury with this seventh heirless fortune.
“The old merit of that financier householder has been utterly exhausted,
<208> and he had not accumulated any fresh merit. But today, great king, the financier householder is being roasted in the Great Roruva Hell.”248
“So, venerable sir, that financier householder has been reborn in the Great Roruva Hell?” [93]
“Yes, great king, that financier householder has been reborn in the Great Roruva Hell.
416 “Grain, wealth, silver, gold,
Or whatever other possessions there are, Slaves, workers, messengers,
And those who live as one’s dependants: Without taking anything one must go, Everything must be left behind.
417 “But what one has done by body, Or by speech or mind:
This is what is truly one’s own, This one takes when one goes; This is what follows one along Like a shadow that never departs.
418 “Therefore one should do what is good <209> As a collection for the future life.
Merits are the support for living beings [When they arise] in the other world.”
III. THE THIRD SUBCHAPTER (THE KOSALAN PENTAD)
21 (1) Persons
At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: <210>
“Great king, there are these four kinds of persons found existing in the world. What four? The one heading from darkness to darkness, the one heading from darkness to light, the one heading from light to darkness, the one heading from light to light.249 “And how, great king, is a person one heading from darkness to darkness? Here some person has been reborn in a low family—a family of caṇḍālas, bamboo workers, hunters, cartwrights, or flower-scavengers—a poor family in which there is little food and drink and which subsists with difficulty, [94] one where food and clothing are obtained with difficulty; and he is ugly, unsightly, deformed, chronically ill
—purblind or cripple-handed or lame or paralyzed.250 He is not one who gains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct of body, speech, and mind. Having done so, with the breakup of the body, <211> after death, he is reborn in the plane of misery, in a bad destination, in the nether world, in hell.
“Suppose, great king, a man would go from darkness to darkness, or from gloom to gloom, or from stain to stain: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from darkness to darkness.
“And how, great king, is a person one heading from darkness to light? Here some person has been reborn in a low family ... one where food and clothing are obtained with difficulty; and he is ugly ... or paralyzed. He is not one who gains food ... and lighting. He engages in good conduct of
body, speech, and mind. Having done so, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.
“Suppose, great king, a man would climb from the ground on to a palanquin, or from a palanquin on to horseback, <212> or from horseback to an elephant mount, or from an elephant mount to a mansion: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from darkness to light.
“And how, great king, is a person one heading from light to darkness? Here some person has been reborn in a high family—an affluent khattiya family, an affluent brahmin family, or an affluent householder family—one which is rich, with great wealth and property, [95] with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He is one who gains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct of body, speech, and mind. Having done so, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the nether world, in hell.
“Suppose, great king, a man would descend from a mansion to an elephant mount, or from an elephant mount to horseback, or from horseback to a palanquin, or from a palanquin to the ground, or from the ground to underground darkness: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from light to darkness. <213>
“And how, great king, is a person one heading from light to light? Here some person has been reborn in a high family … with abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He is one who gains food … and lighting. He engages in good conduct of body, speech, and mind. Having done so, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.
“Suppose, great king, a man would cross over from palanquin to palanquin, or from horseback to horseback, or from elephant mount to elephant mount, or from mansion to mansion: this person, I say, is exactly
similar. It is in this way, great king, that a person is one heading from light to light. [96]
“These, great king, are the four kinds of persons found existing in the world.
(i)
419 “The person, O king, who is poor, Lacking in faith, stingy,
Niggardly, with bad intentions, Wrong in views, disrespectful, <214> 420 Who abuses and reviles ascetics, Brahmins, and other mendicants;
A nihilist, a scoffer, who hinders Another giving food to beggars:
421 When such a person dies, O king, He goes, lord of the people,
To the terrible hell,
Heading from darkness to darkness.
(ii)
422 “The person, O king, who is poor, Endowed with faith, generous,
One who gives, with best intentions, A person with unscattered mind
423 Who rises up and venerates ascetics, Brahmins, and other mendicants;
One who trains in righteous conduct, Who hinders none giving food to beggars:
424 When such a person dies, O king, <215> He goes, lord of the people,
To the triple heaven,
Heading from darkness to light.
(iii)
425 “The person, O king, who is rich, Lacking in faith, stingy,
Niggardly, with bad intentions, Wrong in views, disrespectful,
426 Who abuses and reviles ascetics, Brahmins, and other mendicants;
A nihilist, a scoffer, who hinders Another giving food to beggars:
427 When such a person dies, O king, He goes, lord of the people,
To the terrible hell,
Heading from light to darkness.
(iv)
428 “The person, O king, who is rich, Endowed with faith, generous,
One who gives, with best intentions, <216> A person with unscattered mind
429 Who rises up and venerates ascetics, Brahmins, and other mendicants;
One who trains in righteous conduct, Who hinders none giving food to beggars:
430 When such a person dies, O king, He goes, lord of the people,
To the triple heaven, Heading from light to light.”
22 (2) Grandmother
At Sāvatthī. Then, in the middle of the day, King Pasenadi of Kosala approached the Blessed One.… The Blessed One said to him as he was
sitting to one side: [97] “Where are you coming from, great king, in the middle of the day?” <217>
“Venerable sir, my grandmother has died. She was old, aged, burdened with years, advanced in life, come to the last stage, 120 years from birth. Venerable sir, my grandmother was dear and beloved to me. If, venerable sir, by means of the elephant-gem I could have redeemed her from death, I would have given away even the elephant-gem so that she would not have died.251 If by means of the horse-gem I could have redeemed her from death ... If by a prize village I could have redeemed her from death ... If by means of the country I could have redeemed her from death, I would have given away even the country so that she would not have died.”
“All beings, great king, are subject to death, terminate in death, and cannot escape death.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this has been stated by the Blessed One: ‘All beings, great king, are subject to death, terminate in death, and cannot escape death.’”
“So it is, great king! So it is, great king! All beings, great king, are subject to death, terminate in death, and cannot escape death. <218> Just as all the potter’s vessels, whether unbaked or baked, are subject to a breakup, terminate in their breakup, and cannot escape their breakup, so all beings are subject to death, terminate in death, and cannot escape death.
431 “All beings will die, For life ends in death.
They will fare according to their deeds, Reaping the fruits of their merit and evil: The doers of evil go to hell,
The doers of merit to a happy realm.
432 “Therefore one should do what is good As a collection for the future life.
Merits are the support for living beings [When they arise] in the other world.” [98]
23 (3) World
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, how many things are there in the world which, when they arise, arise for one’s harm, suffering, and discomfort?”252 <219>
“There are, great king, three things in the world which, when they arise, arise for one’s harm, suffering, and discomfort. What are the three? Greed, hatred, and delusion. These are the three things in the world which, when they arise, arise for one’s harm, suffering, and discomfort.
433 “Greed, hatred, and delusion, Arisen from within oneself, Injure the person of evil mind
As its own fruit destroys the reed.”
24 (4) Archery
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
“Venerable sir, where should a gift be given?”253 “Wherever one’s mind has confidence, great king.”254
“But, venerable sir, where does what is given become of great fruit?”
<220>
“This is one question, great king, ‘Where should a gift be given?’ and this another, ‘Where does what is given become of great fruit?’ What is given to one who is virtuous, great king, is of great fruit, not so what is given to an immoral person. Now then, great king, I will question you about this same point. Answer as you see fit. What do you think, great king? Suppose you are at war and a battle is about to take place. Then a khattiya youth would arrive, one who is untrained, unskilful, unpractised, [99] inexperienced, timid, petrified, frightened, quick to flee. Would you employ that man, and would you have any use for such a man?”
“Surely not, venerable sir.” <221>
“Then a brahmin youth would arrive ... a vessa youth ... a sudda youth … who is untrained … quick to flee. Would you employ that man, and would you have any use for such a man?”
“Surely not, venerable sir.”
“What do you think, great king? Suppose you are at war and a battle is about to take place. Then a khattiya youth would arrive, one who is trained, skilful, practised, experienced, brave, courageous, bold, ready to stand his place. Would you employ that man, and would you have any use for such a man?”
“Surely I would, venerable sir.”
“Then a brahmin youth would arrive ... a vessa youth ... a sudda youth … who is trained … ready to stand his place. Would you employ that man, and would you have any use for such a man?” <222>
“Surely I would, venerable sir.”
“So too, great king, when a person has gone forth from the household life into homelessness, no matter from what clan, if he has abandoned five factors and possesses five factors, then what is given to him is of great fruit. What five factors have been abandoned? Sensual desire has been abandoned; ill will has been abandoned; sloth and torpor have been abandoned; restlessness and remorse have been abandoned; doubt has been abandoned. What five factors does he possess? He possesses the aggregate of virtue of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, [100] the aggregate of liberation of one beyond training, the aggregate of the knowledge and vision of liberation of one beyond training. He possesses these five factors. Thus what is given to one who has abandoned five factors and who possesses five factors is of great fruit.255 <223>
434 “As a king intent on waging war
Would employ a youth skilled with the bow, One endowed with strength and vigour,
But not the coward on account of his birth—
435 So even though he be of low birth,
One should honour the person of noble conduct, The sagely man in whom are established
The virtues of patience and gentleness.256
436 “One should build delightful hermitages And invite the learned to dwell in them; One should build water tanks in the forest And causeways over rough terrain.
437 “With a confident heart one should give To those of upright character:
Give food and drink and things to eat, Clothing to wear and beds and seats.
438 “For as the rain-cloud, thundering, <224> Wreathed in lightning, with a hundred crests, Pours down its rain upon the earth,
Flooding both the plain and valley— 439 So the wise man, faithful, learned, Having had a meal prepared,
Satisfies with food and drink
The mendicants who live on alms. Rejoicing, he distributes gifts, And proclaims, ‘Give, give.’
440 “For that is his thundering Like the sky when it rains.
That shower of merit, so vast, Will pour down on the giver.”
25 (5) The Simile of the Mountain
At Sāvatthī. Then, in the middle of the day, King Pasenadi of Kosala approached the Blessed One.… <225> The Blessed One said to him as he was sitting to one side: “Now where are you coming from, great king, in the middle of the day?”
“Just now, venerable sir, I have been engaged in those affairs of kingship typical for head-anointed khattiya kings, who are intoxicated with the intoxication of sovereignty, who are obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth.”257
“What do you think, great king? [101] Here, a man would come to you from the east, one who is trustworthy and reliable; having approached, he would tell you: ‘For sure, great king, you should know this: I am coming from the east, and there I saw a great mountain high as the clouds coming this way, crushing all living beings. Do whatever you think should be done, great king.’ Then a second man would come to you from the west … Then a third man would come to you from the north … <226> … Then a fourth man would come to you from the south, one who is trustworthy and reliable; having approached, he would tell you: ‘For sure, great king, you should know this: I am coming from the south, and there I saw a great mountain high as the clouds coming this way, crushing all living beings. Do whatever you think should be done, great king.’ If, great king, such a great peril should arise, such a terrible destruction of human life, the human state being so difficult to obtain, what should be done?”
“If, venerable sir, such a great peril should arise, such a terrible destruction of human life, the human state being so difficult to obtain, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?”258 “I inform you, great king, I announce to you, great king: aging and death are rolling in on you. When aging and death are rolling in on you, great king, what should be done?”
“As aging and death are rolling in on me, venerable sir, what else should be done but to live by the Dhamma, to live righteously, and to do
wholesome and meritorious deeds? <227>
“There are, venerable sir, elephant battles [fought by] head-anointed khattiya kings, who are intoxicated with the intoxication of sovereignty, who are obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth; but there is no place for those elephant battles, no scope for them, when aging and death are rolling in.259 There are, venerable sir, cavalry battles [fought by] head-anointed khattiya kings … There are chariot battles … infantry battles … [102] but there is no place for those infantry battles, no scope for them, when aging and death are rolling in. In this royal court, venerable sir, there are counsellors who, when the enemies arrive, are capable of dividing them by subterfuge; but there is no place for those battles of subterfuge, no scope for them, when aging and death are rolling in. In this royal court, venerable sir, there exists abundant bullion and gold stored in vaults and depositories, and with such wealth we are capable of mollifying the enemies when they come; but there is no place for those battles of wealth, no scope for them, when aging and death are rolling in. As aging and death are rolling in on me, venerable sir, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?” <228>
“So it is, great king! So it is, great king! As aging and death are rolling in on you, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
441 “Just as mountains of solid rock, Massive, reaching to the sky,
Might draw together from all sides, Crushing all in the four quarters— So aging and death come
Rolling over living beings—
442 Khattiyas, brahmins, vessas, suddas, Caṇḍālas and scavengers:
They spare none along the way But come crushing everything.
443 “There’s no ground there for elephant troops, For chariot troops and infantry.
One can’t defeat them by subterfuge,
Or buy them off by means of wealth. <229>
444 “Therefore a person of wisdom here, Out of regard for his own good, Steadfast, should settle faith
In the Buddha, Dhamma, and Sarigha.
445 “When one conducts oneself by Dhamma With body, speech, and mind,
They praise one here in the present life,
And after death one rejoices in heaven.” <230>
[103] <231>
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