The Middle Length Discourses of the Buddha
Page 79
“You may go, great king, at your own convenience.”
Then King Pasenadi of Kosala rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
14. Then, when it was morning, the venerable Angulimāla dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. As he was wandering for alms from house to house in Sāvatthī, he saw a certain woman in difficult labour, in painful labour. [103] When he saw this, he thought: “How beings are afflicted! Indeed, how beings are afflicted!”822
When he had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and said: “Venerable sir, in the morning I dressed, and taking my bowl and outer robe, went into Sāvatthī for alms. As I was wandering for alms from house to house in Sāvatthī, I saw a certain woman in difficult labour, in painful labour. When I saw that, I thought: ‘How beings are afflicted! Indeed, how beings are afflicted!’”
15. “In that case, Angulimāla, go into Sāvatthī and say to that woman: ‘Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!’”
“Venerable sir, wouldn’t I be telling a deliberate lie, for I have intentionally deprived many living beings of life?”
“Then, Angulimāla, go into Sāvatthī and say to that woman: ‘Sister, since I was born with the noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!’”823
“Yes, venerable sir,” the venerable Angulimāla replied, and having gone into Sāvatthī, he told that woman: “Sister, since I was born with the noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!” Then the woman and the infant became well.
16. Before long, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Angulimāla, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” [104] And the venerable Angulimāla became one of the arahants.
17. Then, when it was morning, the venerable Angulimāla dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. Now on that occasion someone threw a clod and hit the venerable Angulimāla’s body, someone else threw a stick and hit his body, and someone else threw a potsherd and hit his body. Then, with blood running from his cut head, with his bowl broken, and with his outer robe torn, the venerable Angulimāla went to the Blessed One. The Blessed One saw him coming in the distance and told him: “Bear it, brahmin! Bear it, brahmin! You are experiencing here and now the result of deeds because of which you might have been tortured in hell for many years, for many hundreds of years, for many thousands of years.”824
18. Then, while the venerable Angulimāla was alone in retreat experiencing the bliss of deliverance, he uttered this exclamation:825 “Who once did live in negligence
And then is negligent no more,
He illuminates this world
Like the moon freed from a cloud.
Who checks the evil deeds he did
By doing wholesome deeds instead,
He illuminates this world
Like the moon freed from a cloud.
The youthful bhikkhu who devotes
His efforts to the Buddha’s teaching,
He illuminates this world
Like the moon freed from a cloud.
Let my enemies hear discourse on the Dhamma,
Let them be devoted to the Buddha’s teaching,
Let my enemies wait on those good people
Who lead others to accept the Dhamma.
[105] Let my enemies give ear from time to time
And hear the Dhamma of those who preach forbearance,
Of those who speak as well in praise of kindness,
And let them follow up with kind deeds.
For surely then they would not wish to harm me,
Nor would they think of harming other beings,
So those who would protect all, frail or strong,
Let them attain the all-surpassing peace.
Conduit-makers guide the water,
Fletchers straighten out the arrow-shaft,
Carpenters straighten out the timber,
But wise men seek to tame themselves.
There are some that tame with beatings,
Some with goads and some with whips;
But I was tamed by such a one
Who has no rod nor any weapon.
‘Harmless’ is the name I bear,
Though I was dangerous in the past.826
The name I bear today is true:
I hurt no living being at all.
And though I once lived as a bandit
Known to all as ‘Finger-garland,’
One whom the great flood swept along,
I went for refuge to the Buddha.
And though I once was bloody-handed
With the name of ‘Finger-garland,’
See the refuge I have found:
The bond of being has been cut.
While I did many deeds that lead
To rebirth in the evil realms,
Yet their result has reached me now,
And so I eat free from debt.827
They are fools and have no sense
Who give themselves to negligence,
But those of wisdom guard diligence
And treat it as their greatest good.
Do not give way to negligence
Nor seek delight in sensual pleasures,
But meditate with diligence
So as to reach the perfect bliss.
So welcome to that choice of mine
And let it stand, it was not ill made;
Of all the teachings resorted to,
I have come to the very best.
So welcome to that choice of mine
And let it stand, it was not ill made;
I have attained the triple knowledge
And done all that the Buddha teaches.”
Piyajātika Sutta
Born from Those Who Are Dear
[106] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Now on that occasion a certain householder’s dear and beloved only son had died. After his son’s death, he had no more desire to work or to eat. He kept going to the charnel ground and crying: “My only son, where are you? My only son, where are you?”
3. Then that householder went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One said to him: “Householder, your faculties are not those of one in control of his own mind. Your faculties are deranged.”
“How could my faculties not be deranged, venerable sir? For my dear and beloved only son has died. Since he died I have no more desire to work or to eat. I keep going to the charnel ground and crying: ‘My only son, where are you? My only son, where are you?’”
“So it is, householder, so it is! Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.”
“Venerable sir, who would ever think that sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear? Venerable sir, happiness and joy are born from those who are dear, arise from those who are dear.” Then, displeased with the Blessed One’s words, disapproving of them, the householder rose from his seat and left.
4. Now on that occasion some gamblers were playing with dice not far from the Blessed One. Then the ho
useholder went to those gamblers and said: “Just now, sirs, [107] I went to the recluse Gotama, and after paying homage to him, I sat down at one side. When I had done so, the recluse Gotama said to me: ‘Householder, your faculties are not those of one in control of his own mind.’...(repeat the entire conversation as above)...‘Venerable sir, happiness and joy are born from those who are dear, arise from those who are dear.’ Then, displeased with the recluse Gotama’s words, disapproving of them, I rose from my seat and left.”
“So it is, householder, so it is! Happiness and joy are born from those who are dear, arise from those who are dear.”
Then the householder left thinking: “I agree with the gamblers.”
5. Eventually this story reached the king’s palace. Then King Pasenadi of Kosala told Queen Mallikā: “This is what has been said by the recluse Gotama, Mallikā: ‘Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.’”
“If that has been said by the Blessed One, sire, then it is so.”
“No matter what the recluse Gotama says, Mallikā applauds it thus: ‘If that has been said by the Blessed One, sire, then it is so.’ Just as a pupil applauds whatever his teacher says to him, saying: ‘So it is, teacher, so it is!’; so too, Mallikā, no matter what the recluse Gotama says, you applaud it thus: ‘If that [108] has been said by the Blessed One, sire, then it is so.’ Be off, Mallikā, away with you!”
6. Then Queen Mallikā addressed the brahmin Nāḷijangha: “Come, brahmin, go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from illness and affliction and is healthy, strong, and abiding in comfort, saying: ‘Venerable sir, Queen Mallikā pays homage with her head at the Blessed One’s feet and asks whether the Blessed One is free from illness…and abiding in comfort.’ Then say this: ‘Venerable sir, have these words been uttered by the Blessed One: “Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear”?’ Learn well what the Blessed One replies and report it to me; for Tathāgatas do not speak untruth.”
“Yes, madam,” he replied, and he went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said: “Master Gotama, Queen Mallikā pays homage with her head at Master Gotama’s feet and asks whether he is free from illness…and abiding in comfort. And she says this: ‘Venerable sir, have these words been spoken by the Blessed One: “Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear”?’”
7. “So it is, brahmin, so it is! Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.
8. “It can be understood from this, brahmin, how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. Once in this same Sāvatthī there was a certain woman whose mother died. Owing to her mother’s death, she went mad, lost her mind, and wandered from street to street and from crossroad to crossroad, saying: ‘Have you seen my mother? Have you seen my mother?’ [109]
9–14. “And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. Once in this same Sāvatthī there was a certain woman whose father died…whose brother died…whose sister died…whose son died…whose daughter died…whose husband died. Owing to her husband’s death, she went mad, lost her mind, and wandered from street to street and from crossroad to crossroad, saying: ‘Have you seen my husband? Have you seen my husband?’
15–21. “And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. Once in this same Sāvatthī there was a certain man whose mother died…whose father died…whose brother died…whose sister died…whose son died…whose daughter died…whose wife died. Owing to his wife’s death, he went mad, lost his mind, and wandered from street to street and from crossroad to crossroad, saying: ‘Have you seen my wife? Have you seen my wife?’
22. “And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. Once in this same Sāvatthī there was a certain woman who went to live with her relatives’ family. Her relatives wanted to divorce her from her husband and give her to another whom she did not want. Then the woman said to her husband: ‘Lord, these relatives of mine want to divorce me from you and give me to another whom I do not want.’ Then the man cut the woman in two and [110] disemboweled himself, thinking: ‘We shall be together in the after-life. ’ It can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.”
23. Then, delighting and rejoicing in the Blessed One’s words, the brahmin Nāḷijangha rose from his seat, went to Queen Mallikā, and reported to her his entire conversation with the Blessed One.
24. Then Queen Mallikā went to King Pasenadi of Kosala and asked him: “What do you think, sire? Is Princess Vajīrī dear to you?”
“Yes, Mallikā, Princess Vajīrī is dear to me.”
“What do you think, sire? If change and alteration828 took place in Princess Vajīrī, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Change and alteration in Princess Vajīrī would mean an alteration in my life. How could sorrow, lamentation, pain, grief, and despair not arise in me?”
“It was with reference to this, sire, that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.’
25–28. “What do you think, sire? Is the noble Queen Vāsabhā dear to you?…Is General Viḍūḍabha dear to you?…[111]…Am I dear to you?…Are Kāsi and Kosala dear to you?”829
“Yes, Mallikā, Kāsi and Kosala are dear to me. We owe it to Kāsi and Kosala that we use Kāsi sandalwood and wear garlands, scents, and unguents.”
“What do you think, sire? If change and alteration took place in Kāsi and Kosala, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Change and alteration in Kāsi and Kosala would mean an alteration in my life. How could sorrow, lamentation, pain, grief, and despair not arise in me?”
“It was with reference to this, sire, that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear.’”
29. “It is wonderful, Mallikā, it is marvellous how far [112] the Blessed One penetrates with wisdom and sees with wisdom! Come, Mallikā, give me the ablution water.”830
Then King Pasenadi of Kosala rose from his seat, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One and uttered this exclamation three times: “Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened!”
Bāhitika Sutta
The Cloak
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Then, when it was morning, the venerable Ānanda dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. When he had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he went to the Eastern Park, to the Palace of Migāra’s Mother, for the day’s abiding.
3. Now on that occasion King Pasenadi of Kosala had mounted the elephant Ekapuṇḍarīka and was riding out from Sāvatthī at midday. He saw the venerable Ānanda coming in the distance and asked the minister Sirivaḍḍha: “T
hat is the venerable Ānanda, is it not?”—“Yes, sire, that is the venerable Ānanda.”
4. Then King Pasenadi of Kosala told a man: “Come, good man, go to the venerable Ānanda and pay homage in my name with your head at his feet, saying: ‘Venerable sir, King Pasenadi of Kosala pays homage with his head at the venerable Ānanda’s feet.’ Then say this: ‘Venerable sir, if the venerable Ānanda has no urgent business, perhaps the venerable Ānanda would wait [113] a moment, out of compassion.’”
5. “Yes, sire,” the man replied, and he went to the venerable Ānanda, and after paying homage to him, he stood at one side and said to the venerable Ānanda: “Venerable sir, King Pasenadi of Kosala pays homage with his head at the venerable Ānanda’s feet and he says this: ‘Venerable sir, if the venerable Ānanda has no urgent business, perhaps the venerable Ānanda would wait a moment, out of compassion.’”