9. “Then, when the brahmin student Jotipāla had washed his head, the potter Ghaṭīkāra seized him by the hair and said:792 ‘My dear Jotipāla, there is the monastery of the Blessed One Kassapa, accomplished and fully enlightened, quite nearby. Let us go and see the Blessed One Kassapa, accomplished and fully enlightened. I hold that it is good to see that Blessed One, accomplished and fully enlightened.’
“Then the brahmin student Jotipāla thought: ‘It is wonderful, it is marvellous that this potter Ghaṭīkāra, who is of an inferior birth, should presume to seize me by the hair when we have washed our heads! Surely this can be no simple matter.’ And he said to the potter Ghaṭīkāra: ‘You go as far as this, my dear Ghaṭīkāra?’—‘I go as far as this, my dear Jotipāla; for so much [48] do I hold that it is good to see that Blessed One, accomplished and fully enlightened!’—‘Then, my dear Ghaṭīkāra, let go of me. Let us visit him.’
10. “So Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Blessed One Kassapa, accomplished and fully enlightened. Ghaṭīkāra, after paying homage to him, sat down at one side, while Jotipāla exchanged greetings with him, and when this courteous and amiable talk was finished, he too sat down at one side. Ghaṭīkāra then said to the Blessed One Kassapa, accomplished and fully enlightened: ‘Venerable sir, this is the brahmin student Jotipāla, my friend, my close friend. Let the Blessed One teach him the Dhamma.’
“Then the Blessed One Kassapa, accomplished and fully enlightened, instructed, urged, roused, and gladdened Ghaṭīkāra the potter and Jotipāla the brahmin student with an exposition of the Dhamma. At the conclusion of the exposition, having delighted and rejoiced in the Blessed One Kassapa’s words, they rose from their seats, and after paying homage to the Blessed One Kassapa, accomplished and fully enlightened, keeping him on their right, they departed.
11. “Then Jotipāla asked Ghaṭīkāra: ‘Now that you have heard this Dhamma, my dear Ghaṭīkāra, why don’t you go forth from the home life into homelessness?’—‘My dear Jotipāla, don’t you know that I support my blind and aged parents?’—‘Then, my dear Ghaṭīkāra, I shall go forth from the home life into homelessness.’
12. “So Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Blessed One Kassapa, accomplished and fully enlightened. [49] After paying homage to him, they sat down at one side and Ghaṭīkāra the potter said to the Blessed One Kassapa, accomplished and fully enlightened: ‘Venerable sir, this is the brahmin student Jotipāla, my friend, my close friend. Let the Blessed One give him the going forth.’ And the brahmin student Jotipāla received the going forth from the Blessed One Kassapa, accomplished and fully enlightened, and he received the full admission .793
13. “Then not long after Jotipāla the brahmin student had received the full admission, a half-month after he had received the full admission, the Blessed One Kassapa, accomplished and fully enlightened, having stayed at Vebhalinga as long as he chose, set out to wander towards Benares. Wandering by stages, he eventually arrived at Benares, and there he went to live in the Deer Park at Isipatana.
14. “Now King Kikī of Kāsi heard: ‘It seems that the Blessed One Kassapa, accomplished and fully enlightened, has reached Benares and is living in the Deer Park at Isipatana.’ So he had a number of state carriages made ready, and mounting a state carriage, drove out from Benares with the full pomp of royalty in order to see the Blessed One Kassapa, accomplished and fully enlightened. He went thus as far as the road was passable for carriages, and then he got down from his carriage and went forward on foot to the Blessed One Kassapa, accomplished and fully enlightened. After paying homage to him, he sat down at one side and the Blessed One Kassapa, accomplished and fully enlightened, instructed, urged, roused, and gladdened King Kikī of Kāsi with an exposition of the Dhamma.
15. “At the conclusion of the exposition, King Kikī of Kāsi said: [50] ‘Venerable sir, let the Blessed One together with the Sangha of bhikkhus consent to accept tomorrow’s meal from me.’ And the Blessed One Kassapa, accomplished and fully enlightened, accepted in silence. Then, knowing that the Blessed One Kassapa, accomplished and fully enlightened, had accepted, he rose from his seat and after paying homage to him, keeping him on his right, he departed.
16. “Then, when the night had ended, King Kikī of Kāsi had good food of various kinds prepared in his own dwelling—red rice stored in the sheaf with the dark grains picked out, along with many sauces and curries—and he had the time announced to the Blessed One Kassapa, accomplished and fully enlightened, thus: ‘It is time, venerable sir, the meal is ready.’
17. “Then, it being morning, the Blessed One Kassapa, accomplished and fully enlightened, dressed, and taking his bowl and outer robe, he went with the Sangha of bhikkhus to the dwelling of King Kikī of Kāsi and sat down on the seat made ready. Then, with his own hands, King Kikī of Kāsi served and satisfied the Sangha of bhikkhus headed by the Buddha with the various kinds of good food. When the Blessed One Kassapa, accomplished and fully enlightened, had eaten and had put his bowl aside, King Kikī of Kāsi took a low seat, sat down at one side and said: ‘Venerable sir, let the Blessed One accept from me a residence for the Rains in Benares; there will be such service to the Sangha.’—‘Enough, king, my residence for the Rains has already been provided for.’
“A second and a third time King Kikī of Kāsi said: ‘Venerable sir, let the Blessed One accept from me a residence for the Rains in Benares; that will be helpful for the Sangha.’—‘Enough, king, my residence for the Rains has already been provided for.’
“The king thought: ‘The Blessed One Kassapa, [51] accomplished and fully enlightened, does not accept from me a residence for the Rains in Benares,’ and he was very disappointed and sad.
18. “Then he said: ‘Venerable sir, have you a better supporter than I am?’—‘I have, great king. There is a market town called Vebhalinga where a potter named Ghaṭīkāra lives. He is my supporter, my chief supporter. Now you, great king, thought: “The Blessed One Kassapa, accomplished and fully enlightened, does not accept from me a residence for the Rains in Benares,” and you were very disappointed and sad; but the potter Ghaṭīkāra is not and will not be so. The potter Ghaṭīkāra has gone for refuge to the Buddha, the Dhamma, and the Sangha. He abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis of negligence. He has unwavering confidence in the Buddha, the Dhamma, and the Sangha, and he possesses the virtues loved by noble ones. He is free from doubt about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering. He eats only one meal a day, he observes celibacy, he is virtuous, of good character. He has laid aside gems and gold, he has given up gold and silver. He does not dig the ground for clay with a pick or with his own hands; what has broken off riverbanks or is thrown up by rats, he brings home in a carrier; when he has made a pot he says: “Let anyone who likes set down some selected rice or selected beans or selected lentils, and let him take away whatever he likes.”794 He supports his blind and aged parents. [52] Having destroyed the five lower fetters, he is one who will reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.
19. “‘On one occasion when I was living at Vebhalinga, it being morning, I dressed, and taking my bowl and outer robe, I went to the potter Ghaṭīkāra’s parents and asked them: “Where has the potter gone, please?”—“Venerable sir, your supporter has gone out; but take rice from the cauldron and sauce from the saucepan and eat.”
“‘I did so and went away. Then the potter Ghaṭīkāra went to his parents and asked: “Who has taken rice from the cauldron and sauce from the saucepan, eaten and gone away?”—“My dear, the Blessed One Kassapa, accomplished and fully enlightened, did.”
�
�‘Then the potter Ghaṭīkāra thought: “It is a gain for me, it is a great gain for me that the Blessed One Kassapa, accomplished and fully enlightened, has so much trust in me!” And rapture and happiness never left him for a half-month or his parents for a week.
20. “‘On another occasion when I was living at Vebhalinga, it being morning, I dressed, and taking my bowl and outer robe, I went to the potter Ghaṭīkāra’s parents and asked them: “Where has the potter gone, please?”—“Venerable sir, your supporter has gone out; but take some porridge from the vessel and sauce from the saucepan and eat.”
“‘I did so [53] and went away. Then the potter Ghaṭīkāra went to his parents and asked: “Who has taken porridge from the vessel and sauce from the saucepan, eaten and gone away?”—“My dear, the Blessed One Kassapa, accomplished and fully enlightened, did.”
“‘Then the potter Ghaṭīkāra thought: “It is a gain for me, it is a great gain for me that the Blessed One Kassapa, accomplished and fully enlightened, has so much trust in me!” And rapture and happiness never left him for a half-month or his parents for a week.
21. “‘On another occasion when I was living at Vebhalinga my hut leaked. Then I addressed the bhikkhus thus: “Go, bhikkhus, and find out if there is any grass at the potter Ghaṭīkāra’s house.”—“Venerable sir, there is no grass at the potter Ghaṭīkāra’s house; there is the grass thatch over his workshop.” —“Go, bhikkhus, and remove the grass from the potter Ghaṭīkāra’s workshop.”
“‘They did so. Then the potter Ghaṭīkāra’s parents asked the bhikkhus: “Who is removing the grass from the workshop?”—“Sister, the hut of the Blessed One Kassapa, accomplished and fully enlightened, is leaking.”—“Take it, venerable sirs, take it, dear ones!”
“‘Then the potter Ghaṭīkāra went to his parents and asked: “Who has removed the grass from the workshop?”—“The bhikkhus did, my dear; the hut of the Blessed One Kassapa, accomplished and fully enlightened, is leaking.”
“‘Then the potter Ghaṭīkāra thought: “It is a gain for me, it is a great gain for me that the Blessed One Kassapa, accomplished and fully enlightened, has so much trust in me!” And [54] the rapture and happiness never left him for a half-month or his parents for a week. Then that workshop remained three whole months with the sky for a roof, and yet no rain came in. Such is the potter Ghaṭīkāra.’
“‘It is a gain for the potter Ghaṭīkāra, it is a great gain for him that the Blessed One Kassapa, accomplished and fully enlightened, relies on him thus.’
22. “Then King Kikī of Kāsi dispatched to the potter Ghaṭīkāra five hundred cartloads of red rice stored in the sheaf, and also sauce materials to go with it. Then the king’s men went to the potter Ghaṭīkāra and told him: ‘Venerable sir, there are five hundred cartloads of red rice stored in the sheaf, and also sauce materials to go with it, dispatched to you by King Kikī of Kāsi; please accept them.’—‘The king is very busy and has much to do. I have enough. Let this be for the king himself.’795
23. “Now, Ānanda, you may think thus: ‘Certainly, someone else was the brahmin student Jotipāla on that occasion.’ But it should not be regarded thus. I was the brahmin student Jotipāla on that occasion.”
That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.
Raṭṭhapāla Sutta
On Raṭṭhapāla
1. THUS HAVE I HEARD. On one occasion the Blessed One was wandering in the Kuru country with a large Sangha of bhikkhus, and eventually he arrived at a Kuru town named Thullakoṭṭhita.
2. The brahmin householders of Thullakoṭṭhita heard: “The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kuru country [55] with a large Sangha of bhikkhus and has come to Thullakoṭṭhita. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants.”
3. Then the brahmin householders of Thullakoṭṭhita went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side. When they were seated, the Blessed One instructed, urged, roused, and gladdened them with talk on the Dhamma.
4. Now at that time a clansman named Raṭṭhapāla, the son of the leading clan in that same Thullakoṭṭhita, was sitting in the assembly. 796 Then it occurred to him: “As I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.”
5. Then the brahmin householders of Thullakoṭṭhita, having been instructed, urged, roused, and gladdened by the Blessed One with talk on the Dhamma, delighted and rejoiced in his words. They then rose from their [56] seats, and after paying homage to him, they departed, keeping him on their right.
6. Soon after they had gone, the clansman Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side and said to the Blessed One: “Venerable sir, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Venerable sir, I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. I would receive the going forth under the Blessed One, I would receive the full admission.”
“Have you been permitted by your parents, Raṭṭhapāla, to go forth from the home life into homelessness?”
“No, venerable sir, I have not been permitted by my parents.”
“Raṭṭhapāla, Tathāgatas do not give the going forth to anyone who does not have his parents’ permission.”
“Venerable sir, I shall see to it that my parents permit me to go forth from the home life into homelessness.”
7. Then the clansman Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right. He went to his parents and told them: “Mother and father, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Give me permission to go forth from the home life into homelessness.”
When he had said this, his parents replied: “Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla.797 [57] Even in case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?”
For the second time…For the third time the clansman Raṭṭhapāla said to his parents: “Mother and father…give me permission to go forth from the home life into homelessness.”
For the third time his parents replied: “Dear Raṭṭhapāla…how could we give you our permission to go forth from the home life into homelessness while you are still living?”
Then, no
t receiving his parents’ permission to go forth, the clansman Raṭṭhapāla lay down there on the bare floor, saying: “Right here I shall either die or receive the going forth.” [58]
8. Then the clansman Raṭṭhapāla’s parents said to him: “Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla. Get up, dear Raṭṭhapāla, eat, drink, and amuse yourself. While eating, drinking, and amusing yourself, you can be happy enjoying sensual pleasures and making merit. We do not permit you to go forth from the home life into homelessness. Even in the case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?” When this was said, the clansman Raṭṭhapāla was silent.
For the second time…For the third time his parents said to him: “Dear Raṭṭhapāla…how could we give you our permission to go forth from the home life into homelessness while you are still living?” For the third time the clansman Raṭṭhapāla was silent.
The Middle Length Discourses of the Buddha Page 74
