Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 3 Ý Kosala Samyutta
Chapter 3 Ý Kosalavaggo
Namo tassa bhagavato arahato sammasambuddhassa.
3. 3. 1.
(21) Puggala Ý Persons
1. In Sàvatthi.
2. King Pasenadi of Kosala, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said to him: ßGreat king, there are four persons evident in the world.
3. ßWhat four? A certain person goes from dark to dark, another person from dark to light, another from light to dark and another person from light to light.
4. Great king, who is the person going from dark to dark? Here great king, a certain person is born in a low clan, either in an outcaste clan, a bamboo workers clan, a hunter's clan, a chariot maker's clan, or a clan of refuse collectors. He is born poor and collects eatables and drinks with difficulty. Further, with deformed shapes is not attractive and handsome. He is born with disabilities like blindness, or lameness in one or both limbs. He is not the quick gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He misbehaves by body, speech and mind and after death is born in hell. Great king, it is like a man in the dark, going towards the darkness, like a man with blood stains going for blood stains. Great king, I give this comparison to the man going from dark to dark.
5. ßGreat king, who is the person going from dark to light? Here great king, a certain person is born in a low clan, either in an outcaste clan, a bamboo workers clan, a hunter's clan, a chariot maker's clan, or a clan of refuse collectors. He is born poor and collects eatables and drinks with difficulty. Further, with deformed shapes is not attractive and handsome. He is born with disabilities like blindness, or lameness in one or both limbs. He is not the quick gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He conducts himself well, by body, speech and mind and after death is born in heaven. Great king, he is like a man on the ground, getting on to a cushion, from the cushion climbing to horse back, from the horse back climbing on the elephant and from the back of the elephant climbing to a palace. Great king, I give this comparison to the man going from dark to light.
6. ßGreat king, who is the person going from light to dark? Here, great king a certain person is born in a high clan either in a Brahmin, a warrior or a householder clan with great halls much wealth and resources, with much gold and silver, with much grains. He is born handsome, endowed with the highest attractiveness. He is the gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He misbehaves by body, speech and mind and after death is born in hell. Great king, he is like a man in a palace, who descends to an elephant's back, From the elephant's back, descends to the horse back From the back of the horse descends to a cushion. From the cushion he descends to earth and from earth descends to darkness. Great king, I give this comparison to the man going from light to dark.
7. ßGreat king, who is the person going from light to light? Here, great king a certain person is born in a high clan either in a Brahmin, a warrior or a householder clan with great halls much wealth and resources, with much gold and silver, with much grains. He is born handsome, endowed with the highest attractiveness. He is the gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He conducts himself well in body, speech and mind and after death, he is born in heaven. He is like a man who moves from one cushion to the other, from one horse back to the other, from one elephant's back to the other elephant's back and from one mansion to the other. Great king, I compare this person to one going from light to light.
8. ßGreat king, these persons are evident in the world.
9. ßA miserly man without faith and means, in view gone wrong,
With evil thoughts, greedy and without compassion,
Angry without a reason, he rebukes and debases, recluses,
Brahmins, or wayfarers and prevents them from getting gifts.
Leader of men, such a man gets his rewards,
Going from dark to dark he is born in hell.
10. Great king, a poor, benevolent man, has faith,
He offers gifts with pure, undistracted thoughts,
Gets up from his seat, worships, honoring the quiet livelihood
Of recluses, Brahmins, or wayfarers
He does not prevent them, from getting gifts.
Leader of men, such a man gets his rewards,
Going from dark to light he is born in heaven
11. Great king, a miserly rich man without faith and view gone wrong,
With evil thoughts, greedy and without compassion,
Angry, without a reason, he rebukes and debases, recluses,
Brahmins, or wayfarers and prevents them from getting gifts.
Leader of men, such a man gets his rewards,
Going from light to dark he is born in hell.
12. Great king, a rich, benevolent, man, has faith,
He offers gifts with pure, undistracted thoughts,
Gets up from his seat, worships, honoring the quiet livelihood
Of recluses, Brahmins, or wayfarers
He does not prevent them, from getting gifts.
Leader of men, such a man gets his rewards,
Going from light to light he is born in heavenû
3. 3. 2.
(22) Ayyakà Ý Grandfather
1. The origin is Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One daily, worshipped and sat on a side. Then the Blessed One asked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û
3. ßVenerable sir, my grandfather who is decayed, aged, lived one hundred and twenty years, has died.
4. ßVenerable sir, my grandfather was a dear one. I would gain the jewel of an elephant. Yet, I do not want my grandfather to die. I would give away the jewel of an elephant, if my grandfather would not die. I would gain the jewel of a horse. Yet, I do not want my grandfather to die. I would give away the jewel of a horse, if my grandfather would not die. I would gain the grant of a village. Yet, I do not want my grandfather to die. I would give away the grant of a village, if my grandfather would not die. I would be the gainer of a state. Yet, I do not want my grandfather to die. I would give away, even the state, if my grandfather would not die.û
5. ßGreat king, all beings die. Death is the end and none have gone beyond death.û
6. ßIndeed, venerable sir, these words are wonderful and surprising. `All beings die. Death is the end and none have gone beyond death.'û
7. ßGreat king, that happens. All beings die. Death is the end and none have gone beyond death. Just as whatever vessels made by the potter, whether baked or not baked, all of them break up, they have not gone beyond breaking up. In the same manner all beings die. Death is the end and none have gone beyond death.û
8. All beings die, death is the end of life,
They go according to their actions,
As merit and demerit bear fruit
Doing demerit go to hell and doing merit to heaven.
Therefore do good, accumulating for the other world.
Merit establishes beings in the next world.û
3. 3. 3.
(23) Loko Ý The World
1. In Sàvatthi
2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and said to the Blessed One: ßVenerable sir, how many things arise in the world for its ill being, unpleasantness and distress?û
3. ßGreat king, three things arise in the world for its ill being, unpleasantness and distress.
4. ßWhat three? Great king, greed, hate and delusion arise in the world for its ill being, unpleasantness and distress.
5. ßGreat king, these three things arise in the world for its ill being, unpleasantness and distress.
Greed, hate and delusion, the evil intentions of man,
Born from his self hurts him,
As the best bark that destroys its fruits.û
3. 3. 4.
(24) Issattaü Ý Achery
1. In Sàvatthi
2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and said to the Blessed One: ßVenerable sir, to whom, should gifts be given?û
3. ßGreat king, gifts given to them, where the mind is pleased, is of great fruit.û
4. ßVenerable sir, gifts, given to whom, are of much fruit?û
5. ßGreat king, to whom, should gifts be given is one thing and given to whom are gifts of much fruit is another. Gifts given to virtuous bhikkhus, are of great fruit, gifts given to bhikkhus who are not virtuous are not so fruitful. I will cross question you on this same and you may reply, as it pleases you.
6. ßGreat king, you have a battle to be fought, then warrior princes not trained and without experience in archery, who would be frightened and would run away from the battle field, come. Would you recruit them, would they serve the purpose?û
7. ßVenerable sir, I will not recruit them and they would not serve my purpose.û
8. ßThen Brahmin princes, ... re ... householder princes, ... re ... outcaste princes, not trained and without experience in archery, who would be frightened and would run away from the battle field, come. Would you recruit them, would they serve the purpose?û
ßVenerable sir, I will not recruit them and they would not serve my purpose.û
9. ßGreat king, you have a battle to be fought, then warrior princes trained and experienced in archery, who would not be frightened and would not run away from the battle field, come. Would you recruit them, would they serve the purpose?û
10. ßVenerable sir, I will recruit them and they would serve my purpose.û
11. ßThen Brahmin princes, ... re ... householder princes, ... re ... outcaste princes, trained and experienced in archery, who would not be frightened and would not run away from the battle field, come. Would you recruit them, would they serve the purpose?û
12. ßVenerable sir, I will recruit them, they would serve my purpose.û
13. ßGreat king, in the same manner, leaving whatever clans they left home and became homeless, given to them who have dispelled five factors and are endowed with five factors are fruitful.
14. ßWhat are the five factors dispelled? They have dispelled sensual greed, anger, sloth and torpor, restlessness and worry and doubts. They have dispelled these five factors.
15. ßWith what five factors are they endowed? With the mass of virtues, concentration, wisdom, release and the knowledge and insight of release of one gone beyond the training They are endowed with these five factors.
16. ßThus gifts given to those who have dispelled five factors and are endowed with five factors are fruitful.û
17. The Blessed One, the Teacher further said:
Seeing, archery and manly power in humans,
The king recruits them, for the battle, not the pure, by birth.
In the same manner, if the wise leading the holy life,
Are patient and gentle, even if born low, are worshipped
Make pleasant hermitages, establish learned ones, they will
End the diffused ness and cross the difficult path.
With a non distracted, pleasant mind give them,
Eatables, drinks, nourishments, clothes and dwellings,
Like the rainy cloud which brings lightening
In hundreds and fills the highlands and lowlands,
The wise one who is learned and has faith
Prepares food and pleases the wayfarers
Giving them eatables and drinks
Rejoicing ones scatter there and shout for food,
That is the thunder, for the rains to fall,
The down pours of merit are immense for the giver.û
3. 3. 5.
(25) Pabbatåpamam Ý Comparable to a Rock
1. The origin is Sàvatthi.
2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and the Blessed One said to him: ßGreat king, for what reason did you come to see me?û
3. ßVenerable sir, there are some head anointed warrior kings intoxicated by the authority of their kingdoms, who pursue after sensual greed and lordship of the states. They rule over their large kingdoms well established and with much work, now they envy me.û
4. ßHere, great king, a trustworthy, reliable person comes from the eastern direction and tells you, `Great king I came from the east, I saw a moving, large mountain, similar to a cloud, destroying all living things on its way. If there is something you could do, do it now.'û
5. ßA second trustworthy, reliable person comes from, the western direction, ... re ... a third from the northern direction, ... re ... a fourth from the southern direction, and tells you, `Great king I came from the south, I saw a moving, large mountain, similar to a cloud, destroying all living things on its way. If there is something you could do, do it now. Great king, such a great fear, a great massacre of humans has arisen. Humanity is difficult to obtain. What should be done about it?'û
6. ßVenerable sir, when, such great fear, a great massacre of humans has arisen, when humanity is obtained with difficulty what else could be done, other than leading a peaceful life, living according to the Teaching, doing merit?û
7. ßGreat king, I speak loud and announce to you. Decay and death are approaching. Great king when decay and death are approaching, what could be done about it?û
8. ßVenerable sir, when decay and death are approaching me, what else could be done, other than leading a peaceful life, living according to the Teaching, doing merit?
9. ßVenerable sir, whoever these, head anointed warrior kings intoxicated by the authority of their kingdoms, pursuing sensuality greedily, well established lords of the states in which they rule have wars of the elephants. When decay and death are issuing forth, there is no use of elephant wars.
10. ßVenerable sir, these head anointed warrior kings intoxicated by the authority of their kingdoms, pursuing sensuality greedily, well established lords of the states in which they rule have wars of the horses, ... re ... of chariots, ... re ... of foot soldiers. When decay and death are issuing forth, there is no use of wars of foot soldiers.
11. ßVenerable sir, in this royal clan, there are ministers with secret plans, when enemies come, they could make secret plans to destroy the enemy. When decay and death are issuing forth, there is no use of secret wars.
12. ßVenerable sir, in this clan there is a lot of gold, treasured under ground and in the open. When the enemy comes it would be possible to win them over with wealth. When decay and death are issuing forth, there is no use of wars of wealth.
13. ßVenerable sir, when decay and death are approaching me, what else could be done, other than leading a peaceful life, living according to the Teaching, doing merit.û
14. ßGreat king, that is so, when decay and death are approaching you, what else could be done, other than leading a peaceful life, living according to the Teaching, doing merit.û Further the Teacher said:
ßA huge moving rock; a misty mountain, would leave nothing
But destroy and kill all, in the four directions,
In the same manner decay and death, overcome all living things
The warriors, Brahmins, householder stock, slaves, outcastes
And refuse collectors, none exempting all will be crushed.
This war cannot be won with elephants, chariots, foot soldiers,
Not even by secret plans or even by the power of wealth.
Therefore the wise seeing their own welfare, gain faith
In the Enlightenment, the Teaching and Community of bhikkhus,
Who ever lives according to the Teaching by body, words and mind,
Here itself become pleased and later they delight in heaven.û
Showing posts with label Kosala Samyutta. Show all posts
Showing posts with label Kosala Samyutta. Show all posts
Monday, April 11, 2011
Samyutta Nikaya - Kosala Samyutta - Aputtaka Vagga
Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 3 Ý Kosala Samyutta
Chapter 2 Ý Aputtakavaggo
Namo tassa bhagavato arahato sammasambuddhassa.
3. 2. 1.
(11) Jattilo Ý Matted Hair Ascetic
1. At one time the Blessed One was living in the Pubba monastery, the palace of Migara's mother.
2. The Blessed One was sitting outside, near the gateway having got up from his evening seclusion.
King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. At this time seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single-robed ascetics and seven wandering ascetics were passing by, in front of the Blessed One with their slings containing equipments to cut nails and shave, etc.
4. Then king Pasenadi of Kosala got up from his seat, arranged his robe on one shoulder, put his right knee on the ground and clasping hands towards the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single robed ascetics and the seven wandering ascetics said, ßI am king Pasenadi of Kosalaû three times.
5. Soon after the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single robed ascetics and the seven wandering ascetics, had gone away, king Pasenadi of Kosala approached and worshipped the Blessed One, and sat on a side.
6. Sitting, king Pasenadi of Kosala said to the Blessed One: ßVenerable sir, these are also some of those who have become perfect, or those fallen to that method.û
7. ßGreat king, while living in a household enjoying sensual pleasures, enduring the pressure of wife and children, enjoying clothes and scents of Kashmire, bearing flowers and scents and earning gold and silver, it is difficult for you to know, `These are the perfect, or this is the method to become perfect.'
8. ßGreat king, virtues should be known by associating through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
9. ßGreat king, gentleness should be known by exchange of views, through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
10. ßGreat king, the steadiness in difficult time should be known by associating through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
11. ßGreat king, wisdom should be known by discussion, through out a long time mindfully and that too by someone who attends wisely, not in a hurry.û
12. ßVenerable sir, these words are wonderful and surprising. `Great king, while living in a household enjoying sensual pleasures, ... re ... should be known by discussion, through out a long time and that too by someone who attends wisely not in a hurry.'
13. ßVenerable sir, they are my spies returned after investigating the states. First they investigate and afterwards I tour the states.
14. ßNow they will wash their dirt and perspiration, shave head and beard, bathe and anoint, dress in clean clothes, will partake of the five strands of sense pleasures provided to them.û
15. The Blessed One knowing, what it means, said these stanzas that moment.
ßA person cannot be thoroughly known, by his complexion and form,
Nor should confidence be placed, seeing for a short while.
His tamed ness should be seen in the details.
The not tamed behave in the world, like imitations of mud earrings,
Like valueless coins painted with gold,
A certain one goes about, attended and covered.
Their internal is impure the external decorated.û
3. 2. 2.
(12) Pa¤caràjàno Ý The Five Kings
1. In Sàvatthi.
2. At one time this conversation ßwhat is the foremost out of sense pleasuresû arose among five kings headed by king Pasenadi, who were attended provided and enjoyed the five strands of sense pleasures.
3. One of them said, forms are the foremost out of the sense pleasures, another said sounds are the foremost, another said scents are the foremost, another said tastes are the foremost and the other said touches are the foremost of the sense pleasures. The five kings could not satisfy each other.
4. Then king Pasenadi of Kosala said to the other four kings, ßSirs, there is the Blessed One let us approach the Blessed One and ask this and as the Blessed One explains it, let us bear it.û
5. The four kings agreed.
6. And the five kings headed by king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.
7. Seated king Pasenadi of Kosala said to the Blessed One:
ßVenerable sir, we five kings are attended, provided and enjoy the five strands of sense pleasures, there is a dispute among us, as to which is the foremost sense pleasure.
ßOne of us says forms are the foremost out of the sense pleasures, another says sounds are the foremost, another says scents are the foremost, another says tastes are the foremost and the other says touches are the foremost of the sense pleasures. Venerable sir, what sense pleasure is the foremost out of the sense pleasures?û
8. ßGreat king, I say that the five strands of sense pleasures are merited according to the order they are liked. Great king, a certain one would like forms, another would dislike those forms. He who has satisfied his intentions seeing those forms, does not wish for any other forms more noble or exalted than that. To him those forms become the foremost and noble.
9. ßGreat king, a certain one would like sounds, ... re ... a certain one would like scents, ... re ... a certain one would like tastes, ... re ... a certain one would like touches another would dislike those touches He who has satisfied his intentions enjoying those touches, does not wish for any other touches more noble or exalted than that. To him those touches become the foremost and noble.û
10. At that time Chandanaïgalika the lay disciple was seated in that gathering. He got up from his seat arranged his over shawl and clasping hands towards the Blessed One said, ßVenerable sir, it occurs to me!û
11. The Blessed One said: ßSay it Chandanaïgalika.û
12. Then Chandanaïgalika the lay disciple said this suitable stanza in the presence of the Blessed One:
ßThe Kokanada lotus having bloomed in the morning
Pervades its scent in the directions
Look at the shining Exalted One,
He shines like the sun in the sky.û
13. Then the five kings offered their over shawls to the lay disciple Chandanaïgalika.
14. The lay disciple Chandanaïgalika offered the over shawls to the Blessed One.
3. 2. 3.
(13) Doõapaka Ý A Measure
1. At that time the Blessed One was living in Sàvatthi, and king Pasenadi of Kosala ate a measure of cooked rice for his meal.
2. King Pasenadi of Kosala having partaken his food and breathing heavily, approached the Blessed One, worshipped and sat on a side.
3. The Blessed One, knowing that King Pasenadi of Kosala had eaten his food and was heavy with food, said this stanza.
ßHumans should be always mindful,
To partake the right amount of food
Food arouses feelings, decay sets in quickly
And the life span of humans, dwindle.û
4. At that time the young man Sudassana was standing behind the king.
5. King Pasenadi of Kosala addressed the young man Sudassana: ßDear, Sudassana learn this stanza from the Blessed One and when I partake food say it to me, I will pay you a hundred gold coins daily for it.û
6. The young man Sudassana agreed and learned the stanza from the Blessed One, and when king Pasenadi of Kosàla was taking his meal he said:
Humans should be always mindful,
To partake the right amount of food
Food arouses feelings, decay sets in quickly
And the life span of humans dwindle
7. Then king Pasenadi of Kosala gradually lessened the amount of food he took to one fourth the previous amount.
8. After some time king Pasenadi's body emaciated and stroking his body king Pasenadi of Kosala made this solemn utterance:
ßThe Blessed One, was compassionate about my welfare,
Both, of this world and the other worldû
3. 2. 4.
(14) Sangàme Dve Vuttàni Ý Two Battles Occurred
The Blessed One was living in Sàvatthi.
King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and is pursuing him as far as Kashmire
Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire
At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Ajàtasattu of Magadha defeated king Pasanadi of Kosala and the defeated king withdrew to his own kingdom in Sàvatthi.
Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round, after the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
ßThen King Pasenadi of Kosala knew that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Ajàtasattu of Magadha defeated king Pasanadi of Kosala and the defeated king withdrew to his own kingdom.û
7. ßBhikkhus, king Ajàtasattu of Magadha the son of Vedeha has intimate friendship with evil friends and associates. King Pasenadi of Kosala has intimate friendship with good friends and associates. Tonight king Pasenadi of Kosala will sleep unpleasantly, as a defeated.
ßVictory gives birth to enmity, the defeated sleep unpleasantly,
The appeased, giving up victory and defeat sleep pleasantly.û
3. 2. 5.
(15) Dutiyasaïgàma Ý The Second Battle
King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and is pursuing him as far as Kashmire
Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire
At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Pasenadi of Kosala defeated king Ajàtasattu of Magadha, and took possession of him alive.
Then it occurred to king Pasenadi of Kosala, `whatever hostility he does to me, king Ajàtasattu of Magadha son of Vedeha is my nephew. What if I take hold of all his array of elephants, horses, chariots and foot soldiers and dismiss him alive.
13. Then king Pasenadi of Kosala, took possession of king Ajàtasattu of Magadha son of Vedeha's all the array of elephants, horses, chariots and foot soldiers and dismissed him alive.
Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire. Then King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army d was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Pasenadi of Kosala, defeated king Ajàtasattu of Magadha and captured him alive. Then it occurred to king Pasenadi of Kosala, `whatever hostility he, does to me, king Ajàtasattu of Magadha son of Vedeha is my nephew. What if I capture all his array of elephants, horses, chariots and foot soldiers and dismiss him alive.'
Then king Pasenadi of Kosala, captured king Ajàtasattu of Magadha son of Vedeha's all the array of elephants, horses, chariots and foot soldiers and dismissed him alive.
Then the Blessed One knowing its meaning said these stanzas that moment.
ßMan indeed plunders in a way beneficial to him,
On a day that others plunder, the plundered too plunder.
The fool thinks it's my turn, until evil bears fruit.
When evil bears fruit, the fool feels unpleasant.
The destroyer in turn gets destroyed
Those who won get the victory
He that abuses, gets an abusing,
An angered one, returns the anger,
Thus with the turning of the tide
The plundered becomes the plunderer.û
3. 2. 6.
(16) Dhãtà Ý A Daughter
1. The origin is in Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. Then a certain person approached king Pasenadi of Kosala and whispered in his ear that queen Mallika gave birth to a daughter.
4. Hearing this, king Pasenadi of Kosala, became displeased.
5. The Blessed One knowing the reason for the displeasure of king Pasenadi of Kosala said these stanzas that moment.
ßEven if it's a woman, would be noble nourished by the king,
Would be wise, virtuous, worship the mother-in-law and love her husband.
Those born to her will be heroes and district leaders,
The son of such a good wife might even be the advisor to kings.û
3. 2. 7.
(17) Appamàda I Ý Diligence
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side Seated, king Pasenadi of Kosala said: ßVenerable sir, is there one thing, with which, one could attain welfare in this and the other world?û
3. ßGreat king, there is one thing, with which, one could attain welfare in this and the other world.û
4. ßVenerable sir, what is the one thing, with which, one could attain welfare in this and the other world?û
5. ßGreat king, diligence is the one thing, with which, one could attain welfare in this and the other world. Just as the foot prints of all moving things get included in the foot print of the elephant, and it is said to be the foremost of foot prints, in the same manner, great king, with this one thing, the welfare in this and the other world, could be attained.
6. ßBy those wishing with attachment the excellence, again and again
Of life span, good health, beauty, heavens and high birth,
Merit should be done, wisely appreciating diligence.
Diligence, serves for the welfare of this and the other world.
When the diligent one attains his aim, he is called a wise man.
3. 2. 8.
(18) Appamada II Ý Diligence II
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
Seated, king Pasenadi of Kosala said: ßVenerable sir, when I was thinking in seclusion this thought occurred to me.'The Blessed One's Teaching is well proclaimed and it is the intimate friendship with good friends and good associates, not the intimate friendship with evil friends and evil associates.û
ßGreat king, that is so, my Teaching is well proclaimed and it is the intimate friendship with good friends and good associates, not the intimate friendship with evil friends and evil associates.û
4. ßGreat king, once I was living in a hamlet of the Sakyas.
5. ßThen, great king, bhikkhu ânanda approached me, worshipped and sat on a side and said: `Venerable sir, leading the holy life is half the intimate friendship with good friends and good associates.'
6. ßGreat king, when this was said, I said to the bhikkhu ânanda, `ânanda, do not say so! Leading the holy life is not half but completely the intimate friendship with good friends and good associates. ânanda, the bhikkhu desiring the intimate friendship with good friends and good associates, will develop the noble eightfold path and make much of it.
7. `ânanda, how does the bhikkhu, a good friend, a good associate develop and make much of the intimate friendship with the noble eightfold path?
8. `Here, ânanda, the bhikkhu develops right view, bent on seclusion, bent on fading, bent to ceasing, to relax in the maturity of surrender. Develops right thoughts, ... re ... right speech, ... re ... right action, ... re ... right livelihood, ... re ... right endeavor, ... re ... right mindfulness ... re ... right concentration bent on seclusion, bent on fading, bent on ceasing, to relax in the maturity of surrender. ânanda, in this manner the bhikkhu, a good friend, a good associate an intimate friend, develops and makes much of the noble eightfold path.'
9. `ânanda, in this manner it should be known, how a good friendship, a good association and an intimate friendship, is the complete holy life.
10. `ânanda, beings, born, coming to me in search of a good friend, are released from birth. Decaying beings, coming to me in search of a good friend, are released from decay. Beings with the nature of dying, coming to me in search of a good friend, are released from death. Beings, with the nature of grieving, lamenting, unpleasantness, displeasure and distress coming to me in search of a good friend, are released from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known, how a good friendship, a good association and an intimate friendship, is leading a complete holy life.'
11. ßTherefore, great king, you should. Train, thus: `I will be a good friend with good associates and with good intimate friendships.' Great king a good friend with good associates and with good intimate friendships should live dependent on this one thing, diligence in meritorious things.
12. ßGreat king, when you live diligently, it will occur to the queens in the harem: `The king lives diligently attached to diligence, now we too should live attached to diligence.'
13. ßGreat king, when you live diligently, it will occur to the subordinate warrior kings, `The king lives diligently attached to diligence, now we too should live attached to diligence.'
14. ßGreat king, when you live diligently, it will occur to the people in the hamlets villages and states, `The king lives diligently attached to diligence, now we too should live attached to diligence.'
15. ßGreat king, when you live diligently, the self will be protected, the harem will be protected, the treasures and the granary will be protected.
16. ßBy those wishing with attachment the excellence, again and again
Merit should be done, wisely appreciating diligence.
Diligence, serves for the welfare of this and the other world.
When the diligent one attains his aim, he is called a wise man.û
3. 2. 9.
(19) Aputtaka I Ý Without Heirs I
The origin is Sàvatthi.
King Pasenadi of Kosala daily approached the Blessed One worshipped and sat on a side. Then the Blessed One asked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û
ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carried to the royal treasury and came here. Venerable sir, in gold coins only there were eighty hundred thousand, there's nothing to speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken rice accompanied with seed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched with leaves.û
ßGreat king, it is so! Non-great beings gaining wealth do not enjoy it themselves, do not please mother and father, or wife and children, or slaves and workmen, or friends and associates, nor give gifts to recluses and Brahmins, for heavenly bliss. Thus their wealth not enjoyed rightfully, either the king carries it away, or robbers carry it away or else fire burns it or is carried away by the water, or unwanted heirs. Great king when this is so, wealth, not rightfully enjoyed goes waste, and not enjoyed.
ßGreat king, it's like a pond in a well established place, with pure, cool, good white water seized by non humans. People do not, carry, drink, bathe or do anything with it. Great king in the same manner non-great beings obtaining great wealth, do not enjoy it, themselves ... re ... not rightfully enjoyed goes waste and not enjoyed.
ßGreat beings obtaining wealth enjoy it themselves, please mother and father, wife and children, slaves and workmen, and friends and associates They give gifts to recluses and Brahmins, for heavenly bliss. Thus their wealth is enjoyed rightfully. The king does not carry it away, robbers do not take it, fire does not burn it or water does not carry it, nor do unwanted heirs carry it away. Great king when this is so, wealth rightfully enjoyed does not go waste, it is enjoyed.
ßGreat king, it's like a pond well established close to the village or hamlet, with pure, cool, good, white, water. People carry it, drink it, bathe in it or do anything they like with it. Great king, in the same manner great beings obtaining great wealth enjoy it themselves ... re ... is rightfully enjoyed does not go waste it is enjoyed.
Water in a place seized by non humans,
Is not drunk, it gets wasted
Likewise the wealth obtained by low humans
Is neither enjoyed, nor given to others.
The wise one obtaining wealth,
Enjoys it himself and does what should be done.
He attends to his relations, like a bull bearing the load
And he blamelessly procures a place in heaven.û
3. 2. 10.
10. (20) Aputtaka II Ý Without Heirs II
1. King Pasenadi of Kosala approached the Blessed One daily, worshipped and sat on a side. Then the Blessed One asked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û
2. ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carried to the royal treasury and came here. Venerable sir, in gold coins only there were one hundred hundred thousands, there's nothing to speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken rice accompanied with seed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched with leaves.
3. ßThis happens, great king. In the past this wealthy householder, offering morsel food to a silent Buddha named Tagarasikkhi, said `offer food to the recluse' and getting up from his seat he went away. After giving too he was remorseful and said: `Good, if slaves and workmen were fed with that food.' He also killed his brother's only son, on account of a dispute for wealth.
4. ßGreat king, if this wealthy householder had offered morsel food to the silent Buddha Tagarasikkhi, as its result he would have been born in heavenly bliss seven times and also he would have been born in this same Sàvatthi seven times as a wealthy housseholder
5. ßGreat king, as results for saying `good if slaves and workmen were fed with that food' his mind does not bend to enjoy noble food, to wear good clothes, to use noble conveyances and to enjoy the five strands of noble sense pleasures.
6. ßGreat king, as a result of killing his brother's only son for reasons of wealth, the wealthy householder for many, many hundred thousands of years suffered in hell and as a result of it, for the seventh time, this wealthy householder became heirless and happened to turn, his wealth to the royal treasury. Great king, this wealthy householder's earlier merit got destroyed and new merit did not get accumulated. Today this wealthy householder suffers in the Mahàroruva hell.û
7. ßThen venerable sir, the wealthy householder is in the Mahàroruva hell.û
8. ßYes, great king the wealthy householder is born in the Mahàroruva hell.û
9. ßGrains, wealth, silver and gold or whatever thing that is seized,
Slaves, workmen, messengers or any others living together,
None of these are taken, when going everything is abandoned.
10. Whatever is done by body, words and mind, that only becomes his own
He goes with it and it follows him like his shadow.
11. Therefore, always do good, accumulating for the here after.
Merit establishes living beings in the other world.û
Samyutta Nikaya
Division I Ý Sagatha
Book 3 Ý Kosala Samyutta
Chapter 2 Ý Aputtakavaggo
Namo tassa bhagavato arahato sammasambuddhassa.
3. 2. 1.
(11) Jattilo Ý Matted Hair Ascetic
1. At one time the Blessed One was living in the Pubba monastery, the palace of Migara's mother.
2. The Blessed One was sitting outside, near the gateway having got up from his evening seclusion.
King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. At this time seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single-robed ascetics and seven wandering ascetics were passing by, in front of the Blessed One with their slings containing equipments to cut nails and shave, etc.
4. Then king Pasenadi of Kosala got up from his seat, arranged his robe on one shoulder, put his right knee on the ground and clasping hands towards the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single robed ascetics and the seven wandering ascetics said, ßI am king Pasenadi of Kosalaû three times.
5. Soon after the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single robed ascetics and the seven wandering ascetics, had gone away, king Pasenadi of Kosala approached and worshipped the Blessed One, and sat on a side.
6. Sitting, king Pasenadi of Kosala said to the Blessed One: ßVenerable sir, these are also some of those who have become perfect, or those fallen to that method.û
7. ßGreat king, while living in a household enjoying sensual pleasures, enduring the pressure of wife and children, enjoying clothes and scents of Kashmire, bearing flowers and scents and earning gold and silver, it is difficult for you to know, `These are the perfect, or this is the method to become perfect.'
8. ßGreat king, virtues should be known by associating through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
9. ßGreat king, gentleness should be known by exchange of views, through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
10. ßGreat king, the steadiness in difficult time should be known by associating through out a long time mindfully and that too by someone who attends wisely, not in a hurry.
11. ßGreat king, wisdom should be known by discussion, through out a long time mindfully and that too by someone who attends wisely, not in a hurry.û
12. ßVenerable sir, these words are wonderful and surprising. `Great king, while living in a household enjoying sensual pleasures, ... re ... should be known by discussion, through out a long time and that too by someone who attends wisely not in a hurry.'
13. ßVenerable sir, they are my spies returned after investigating the states. First they investigate and afterwards I tour the states.
14. ßNow they will wash their dirt and perspiration, shave head and beard, bathe and anoint, dress in clean clothes, will partake of the five strands of sense pleasures provided to them.û
15. The Blessed One knowing, what it means, said these stanzas that moment.
ßA person cannot be thoroughly known, by his complexion and form,
Nor should confidence be placed, seeing for a short while.
His tamed ness should be seen in the details.
The not tamed behave in the world, like imitations of mud earrings,
Like valueless coins painted with gold,
A certain one goes about, attended and covered.
Their internal is impure the external decorated.û
3. 2. 2.
(12) Pa¤caràjàno Ý The Five Kings
1. In Sàvatthi.
2. At one time this conversation ßwhat is the foremost out of sense pleasuresû arose among five kings headed by king Pasenadi, who were attended provided and enjoyed the five strands of sense pleasures.
3. One of them said, forms are the foremost out of the sense pleasures, another said sounds are the foremost, another said scents are the foremost, another said tastes are the foremost and the other said touches are the foremost of the sense pleasures. The five kings could not satisfy each other.
4. Then king Pasenadi of Kosala said to the other four kings, ßSirs, there is the Blessed One let us approach the Blessed One and ask this and as the Blessed One explains it, let us bear it.û
5. The four kings agreed.
6. And the five kings headed by king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.
7. Seated king Pasenadi of Kosala said to the Blessed One:
ßVenerable sir, we five kings are attended, provided and enjoy the five strands of sense pleasures, there is a dispute among us, as to which is the foremost sense pleasure.
ßOne of us says forms are the foremost out of the sense pleasures, another says sounds are the foremost, another says scents are the foremost, another says tastes are the foremost and the other says touches are the foremost of the sense pleasures. Venerable sir, what sense pleasure is the foremost out of the sense pleasures?û
8. ßGreat king, I say that the five strands of sense pleasures are merited according to the order they are liked. Great king, a certain one would like forms, another would dislike those forms. He who has satisfied his intentions seeing those forms, does not wish for any other forms more noble or exalted than that. To him those forms become the foremost and noble.
9. ßGreat king, a certain one would like sounds, ... re ... a certain one would like scents, ... re ... a certain one would like tastes, ... re ... a certain one would like touches another would dislike those touches He who has satisfied his intentions enjoying those touches, does not wish for any other touches more noble or exalted than that. To him those touches become the foremost and noble.û
10. At that time Chandanaïgalika the lay disciple was seated in that gathering. He got up from his seat arranged his over shawl and clasping hands towards the Blessed One said, ßVenerable sir, it occurs to me!û
11. The Blessed One said: ßSay it Chandanaïgalika.û
12. Then Chandanaïgalika the lay disciple said this suitable stanza in the presence of the Blessed One:
ßThe Kokanada lotus having bloomed in the morning
Pervades its scent in the directions
Look at the shining Exalted One,
He shines like the sun in the sky.û
13. Then the five kings offered their over shawls to the lay disciple Chandanaïgalika.
14. The lay disciple Chandanaïgalika offered the over shawls to the Blessed One.
3. 2. 3.
(13) Doõapaka Ý A Measure
1. At that time the Blessed One was living in Sàvatthi, and king Pasenadi of Kosala ate a measure of cooked rice for his meal.
2. King Pasenadi of Kosala having partaken his food and breathing heavily, approached the Blessed One, worshipped and sat on a side.
3. The Blessed One, knowing that King Pasenadi of Kosala had eaten his food and was heavy with food, said this stanza.
ßHumans should be always mindful,
To partake the right amount of food
Food arouses feelings, decay sets in quickly
And the life span of humans, dwindle.û
4. At that time the young man Sudassana was standing behind the king.
5. King Pasenadi of Kosala addressed the young man Sudassana: ßDear, Sudassana learn this stanza from the Blessed One and when I partake food say it to me, I will pay you a hundred gold coins daily for it.û
6. The young man Sudassana agreed and learned the stanza from the Blessed One, and when king Pasenadi of Kosàla was taking his meal he said:
Humans should be always mindful,
To partake the right amount of food
Food arouses feelings, decay sets in quickly
And the life span of humans dwindle
7. Then king Pasenadi of Kosala gradually lessened the amount of food he took to one fourth the previous amount.
8. After some time king Pasenadi's body emaciated and stroking his body king Pasenadi of Kosala made this solemn utterance:
ßThe Blessed One, was compassionate about my welfare,
Both, of this world and the other worldû
3. 2. 4.
(14) Sangàme Dve Vuttàni Ý Two Battles Occurred
The Blessed One was living in Sàvatthi.
King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and is pursuing him as far as Kashmire
Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire
At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Ajàtasattu of Magadha defeated king Pasanadi of Kosala and the defeated king withdrew to his own kingdom in Sàvatthi.
Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round, after the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
ßThen King Pasenadi of Kosala knew that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Ajàtasattu of Magadha defeated king Pasanadi of Kosala and the defeated king withdrew to his own kingdom.û
7. ßBhikkhus, king Ajàtasattu of Magadha the son of Vedeha has intimate friendship with evil friends and associates. King Pasenadi of Kosala has intimate friendship with good friends and associates. Tonight king Pasenadi of Kosala will sleep unpleasantly, as a defeated.
ßVictory gives birth to enmity, the defeated sleep unpleasantly,
The appeased, giving up victory and defeat sleep pleasantly.û
3. 2. 5.
(15) Dutiyasaïgàma Ý The Second Battle
King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire.
King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and is pursuing him as far as Kashmire
Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire
At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Pasenadi of Kosala defeated king Ajàtasattu of Magadha, and took possession of him alive.
Then it occurred to king Pasenadi of Kosala, `whatever hostility he does to me, king Ajàtasattu of Magadha son of Vedeha is my nephew. What if I take hold of all his array of elephants, horses, chariots and foot soldiers and dismiss him alive.
13. Then king Pasenadi of Kosala, took possession of king Ajàtasattu of Magadha son of Vedeha's all the array of elephants, horses, chariots and foot soldiers and dismissed him alive.
Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far as Kashmire. Then King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army d was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Pasenadi of Kosala, defeated king Ajàtasattu of Magadha and captured him alive. Then it occurred to king Pasenadi of Kosala, `whatever hostility he, does to me, king Ajàtasattu of Magadha son of Vedeha is my nephew. What if I capture all his array of elephants, horses, chariots and foot soldiers and dismiss him alive.'
Then king Pasenadi of Kosala, captured king Ajàtasattu of Magadha son of Vedeha's all the array of elephants, horses, chariots and foot soldiers and dismissed him alive.
Then the Blessed One knowing its meaning said these stanzas that moment.
ßMan indeed plunders in a way beneficial to him,
On a day that others plunder, the plundered too plunder.
The fool thinks it's my turn, until evil bears fruit.
When evil bears fruit, the fool feels unpleasant.
The destroyer in turn gets destroyed
Those who won get the victory
He that abuses, gets an abusing,
An angered one, returns the anger,
Thus with the turning of the tide
The plundered becomes the plunderer.û
3. 2. 6.
(16) Dhãtà Ý A Daughter
1. The origin is in Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. Then a certain person approached king Pasenadi of Kosala and whispered in his ear that queen Mallika gave birth to a daughter.
4. Hearing this, king Pasenadi of Kosala, became displeased.
5. The Blessed One knowing the reason for the displeasure of king Pasenadi of Kosala said these stanzas that moment.
ßEven if it's a woman, would be noble nourished by the king,
Would be wise, virtuous, worship the mother-in-law and love her husband.
Those born to her will be heroes and district leaders,
The son of such a good wife might even be the advisor to kings.û
3. 2. 7.
(17) Appamàda I Ý Diligence
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side Seated, king Pasenadi of Kosala said: ßVenerable sir, is there one thing, with which, one could attain welfare in this and the other world?û
3. ßGreat king, there is one thing, with which, one could attain welfare in this and the other world.û
4. ßVenerable sir, what is the one thing, with which, one could attain welfare in this and the other world?û
5. ßGreat king, diligence is the one thing, with which, one could attain welfare in this and the other world. Just as the foot prints of all moving things get included in the foot print of the elephant, and it is said to be the foremost of foot prints, in the same manner, great king, with this one thing, the welfare in this and the other world, could be attained.
6. ßBy those wishing with attachment the excellence, again and again
Of life span, good health, beauty, heavens and high birth,
Merit should be done, wisely appreciating diligence.
Diligence, serves for the welfare of this and the other world.
When the diligent one attains his aim, he is called a wise man.
3. 2. 8.
(18) Appamada II Ý Diligence II
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
Seated, king Pasenadi of Kosala said: ßVenerable sir, when I was thinking in seclusion this thought occurred to me.'The Blessed One's Teaching is well proclaimed and it is the intimate friendship with good friends and good associates, not the intimate friendship with evil friends and evil associates.û
ßGreat king, that is so, my Teaching is well proclaimed and it is the intimate friendship with good friends and good associates, not the intimate friendship with evil friends and evil associates.û
4. ßGreat king, once I was living in a hamlet of the Sakyas.
5. ßThen, great king, bhikkhu ânanda approached me, worshipped and sat on a side and said: `Venerable sir, leading the holy life is half the intimate friendship with good friends and good associates.'
6. ßGreat king, when this was said, I said to the bhikkhu ânanda, `ânanda, do not say so! Leading the holy life is not half but completely the intimate friendship with good friends and good associates. ânanda, the bhikkhu desiring the intimate friendship with good friends and good associates, will develop the noble eightfold path and make much of it.
7. `ânanda, how does the bhikkhu, a good friend, a good associate develop and make much of the intimate friendship with the noble eightfold path?
8. `Here, ânanda, the bhikkhu develops right view, bent on seclusion, bent on fading, bent to ceasing, to relax in the maturity of surrender. Develops right thoughts, ... re ... right speech, ... re ... right action, ... re ... right livelihood, ... re ... right endeavor, ... re ... right mindfulness ... re ... right concentration bent on seclusion, bent on fading, bent on ceasing, to relax in the maturity of surrender. ânanda, in this manner the bhikkhu, a good friend, a good associate an intimate friend, develops and makes much of the noble eightfold path.'
9. `ânanda, in this manner it should be known, how a good friendship, a good association and an intimate friendship, is the complete holy life.
10. `ânanda, beings, born, coming to me in search of a good friend, are released from birth. Decaying beings, coming to me in search of a good friend, are released from decay. Beings with the nature of dying, coming to me in search of a good friend, are released from death. Beings, with the nature of grieving, lamenting, unpleasantness, displeasure and distress coming to me in search of a good friend, are released from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known, how a good friendship, a good association and an intimate friendship, is leading a complete holy life.'
11. ßTherefore, great king, you should. Train, thus: `I will be a good friend with good associates and with good intimate friendships.' Great king a good friend with good associates and with good intimate friendships should live dependent on this one thing, diligence in meritorious things.
12. ßGreat king, when you live diligently, it will occur to the queens in the harem: `The king lives diligently attached to diligence, now we too should live attached to diligence.'
13. ßGreat king, when you live diligently, it will occur to the subordinate warrior kings, `The king lives diligently attached to diligence, now we too should live attached to diligence.'
14. ßGreat king, when you live diligently, it will occur to the people in the hamlets villages and states, `The king lives diligently attached to diligence, now we too should live attached to diligence.'
15. ßGreat king, when you live diligently, the self will be protected, the harem will be protected, the treasures and the granary will be protected.
16. ßBy those wishing with attachment the excellence, again and again
Merit should be done, wisely appreciating diligence.
Diligence, serves for the welfare of this and the other world.
When the diligent one attains his aim, he is called a wise man.û
3. 2. 9.
(19) Aputtaka I Ý Without Heirs I
The origin is Sàvatthi.
King Pasenadi of Kosala daily approached the Blessed One worshipped and sat on a side. Then the Blessed One asked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û
ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carried to the royal treasury and came here. Venerable sir, in gold coins only there were eighty hundred thousand, there's nothing to speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken rice accompanied with seed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched with leaves.û
ßGreat king, it is so! Non-great beings gaining wealth do not enjoy it themselves, do not please mother and father, or wife and children, or slaves and workmen, or friends and associates, nor give gifts to recluses and Brahmins, for heavenly bliss. Thus their wealth not enjoyed rightfully, either the king carries it away, or robbers carry it away or else fire burns it or is carried away by the water, or unwanted heirs. Great king when this is so, wealth, not rightfully enjoyed goes waste, and not enjoyed.
ßGreat king, it's like a pond in a well established place, with pure, cool, good white water seized by non humans. People do not, carry, drink, bathe or do anything with it. Great king in the same manner non-great beings obtaining great wealth, do not enjoy it, themselves ... re ... not rightfully enjoyed goes waste and not enjoyed.
ßGreat beings obtaining wealth enjoy it themselves, please mother and father, wife and children, slaves and workmen, and friends and associates They give gifts to recluses and Brahmins, for heavenly bliss. Thus their wealth is enjoyed rightfully. The king does not carry it away, robbers do not take it, fire does not burn it or water does not carry it, nor do unwanted heirs carry it away. Great king when this is so, wealth rightfully enjoyed does not go waste, it is enjoyed.
ßGreat king, it's like a pond well established close to the village or hamlet, with pure, cool, good, white, water. People carry it, drink it, bathe in it or do anything they like with it. Great king, in the same manner great beings obtaining great wealth enjoy it themselves ... re ... is rightfully enjoyed does not go waste it is enjoyed.
Water in a place seized by non humans,
Is not drunk, it gets wasted
Likewise the wealth obtained by low humans
Is neither enjoyed, nor given to others.
The wise one obtaining wealth,
Enjoys it himself and does what should be done.
He attends to his relations, like a bull bearing the load
And he blamelessly procures a place in heaven.û
3. 2. 10.
10. (20) Aputtaka II Ý Without Heirs II
1. King Pasenadi of Kosala approached the Blessed One daily, worshipped and sat on a side. Then the Blessed One asked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û
2. ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carried to the royal treasury and came here. Venerable sir, in gold coins only there were one hundred hundred thousands, there's nothing to speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken rice accompanied with seed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched with leaves.
3. ßThis happens, great king. In the past this wealthy householder, offering morsel food to a silent Buddha named Tagarasikkhi, said `offer food to the recluse' and getting up from his seat he went away. After giving too he was remorseful and said: `Good, if slaves and workmen were fed with that food.' He also killed his brother's only son, on account of a dispute for wealth.
4. ßGreat king, if this wealthy householder had offered morsel food to the silent Buddha Tagarasikkhi, as its result he would have been born in heavenly bliss seven times and also he would have been born in this same Sàvatthi seven times as a wealthy housseholder
5. ßGreat king, as results for saying `good if slaves and workmen were fed with that food' his mind does not bend to enjoy noble food, to wear good clothes, to use noble conveyances and to enjoy the five strands of noble sense pleasures.
6. ßGreat king, as a result of killing his brother's only son for reasons of wealth, the wealthy householder for many, many hundred thousands of years suffered in hell and as a result of it, for the seventh time, this wealthy householder became heirless and happened to turn, his wealth to the royal treasury. Great king, this wealthy householder's earlier merit got destroyed and new merit did not get accumulated. Today this wealthy householder suffers in the Mahàroruva hell.û
7. ßThen venerable sir, the wealthy householder is in the Mahàroruva hell.û
8. ßYes, great king the wealthy householder is born in the Mahàroruva hell.û
9. ßGrains, wealth, silver and gold or whatever thing that is seized,
Slaves, workmen, messengers or any others living together,
None of these are taken, when going everything is abandoned.
10. Whatever is done by body, words and mind, that only becomes his own
He goes with it and it follows him like his shadow.
11. Therefore, always do good, accumulating for the here after.
Merit establishes living beings in the other world.û
Samyutta Nikaya - Kosala Samyutta - Bandhana Vagga
Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 3 Ý Kosala Samyutta
Chapter 1 Ý Bandhana vaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
3. 1. 1.
(1) Daharo Ý Should Not Be Belittled
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then king Pasenadi of Kosala approached the Blessed One exchanged friendly greetings and sat on a side.
3. Then king Pasenadi of Kosala said to the Blessed One: ßGood Gotama, do you too acknowledge the attainment of rightful enlightenment?û
4. ßGreat king, speaking of attaining rightful enlightenment, I am that one person, who has attained the rightful, noble enlightenment.û
5. ßGood Gotama, those recluses and Brahmins with followers, gatherings, teachers of gatherings, well-known and famous ford makers accepted by many, such as Purana Kassapa, Makkhaligosala, Niganta Nathaputta, Sanjayabelattiputta, Kakudha Kacchayana and Ajitha Kesakambala. I asked them, whether they acknowledge the rightful attainment of enlightenment. Being asked they did not acknowledge the rightful attainment of enlightenment.
ßWhy does good Gotama, yet so young, recently gone forth, acknowledge it?û
6. ßGreat king, these four should not be belittled, looked down upon, saying they are young. What four? Great king, the warrior prince, a creeping thing, a speck of fire, and a bhikkhu, should not be belittled, looked down upon, saying they are young, small or recently gone forth.û
7. Saying that, the Blessed One, the Teacher further said:
8. ßThe warrior, endowed with high birth and fame,
Should not be belittled, because he is young
It is possible that he would be the warrior king
If he becomes the warrior king, and angered,
Will make use of his royal powers and much trouble will ensue
Therefore avoid him and protect your life.
9. ßIn village or the forest, seeing a creeping thing,
Should not be belittled, thinking it is small
In dark and bright colours, he glides beautifully,
If hurt, one day, he will sting the foolish, man or woman
Therefore avoid him and protect your life.
10. ßA speck of fire burns everything, in a moment, carried by the wind.
Should not be belittled, thinking it is small
If fire is supported, it grows large blown by the wind
If disturbed one day, it will burn the foolish, man or woman.
Therefore avoid it and protect your life.
11. ßThe forest is burnt, in a moment by the fire blown by the wind,
Then there rises small shoots, after some time.û
12. ßIf there is a virtuous bhikkhu, that looks resplendent,
He has no sons, cattle, no heirs, or wealth to enjoy,
Without an accumulation and heirs, is like a palm stump.
13. ßTherefore, the wise, for their own welfare,
Should behave in the correct manner towards these four; that is
reptiles, fire, the warrior king and the virtuous bhikkhu.û
14. When this was said king Pasenadi of Kosala said thus to the Blessed One:
ßVenerable sir, now I understand! It's as though something overturned is reinstated. Some thing covered is made manifest. The path is shown to someone who has lost his way. The darkness is dispelled with an oil lamp, so that those who have sight may see forms. The Blessed One, has explained the Teaching in various ways. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus.û
3. 1. 2.
(2) Puriso Ý To Man's Distress
1. In Sàvatthi
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. King Pasenadi of Kosala asked the Blessed One: ßVenerable sir, how many things arise to a man for his ill being, unpleasantness and distress?û
4. ßGreat king, three things arise for a man's ill being, unpleasantness and distress. What three? Greed, hate and delusion arise for a man's ill being, unpleasantness and distress.û
ßGreed, hate and delusion are the evil intentions of man, born in the self,
They hurt him, like the best of barks that hinder the growth of much fruit.û
3. 1. 3.
(3) Ràja Ý The King
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One: ßVenerable sir, is there anything else, for the born, other than decay and death?û
3. ßGreat king, there is no other, than decay and death.û
4. ßGreat king, even the warriors, with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, for them too for the born, there is decay and death.û
5. ßGreat king, even the brahmins, with great halls, the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, for them too for the born, there is decay and death.û
6. ßGreat king, even the bhikkhus, who are perfect, destroyed desires, lived up and done their duties, laid aside their burdens, have attained the highest good, have destroyed the bond `to be`, released rightly knowing, to them too, there is the breaking up of the body, laying down the carcass.
Even decorated royal chariots decay,
And to the body too, there comes decay
The teaching of the mind does not decay
The appeased are known everywhere.û
3. 1. 4.
(4) Piya Ý Beloved
1. In Sàvatthi
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who is dear to one self and who is not dear to one self? Then it occurred to me:
3. ßHe that misbehaves by body, by words and by mind is not dear to himself. How ever much he may say, `the self is dear to me' the self is not dear to him. What is the reason? What a person, does to someone he dislikes, that he does to himself. Therefore the self is not dear to him.
4. ßHe that behaves correctly by body, by words and by mind is dear to himself. How ever much he may say, `the self is not dear to me' the self is dear to him. What is the reason? What a person, does to someone he likes, that he does to himself. Therefore the self is dear to him.û
5. ßGreat king! That is so! Whoever misbehaves by body, words and mind, to him the self is not dear. Whoever behaves correctly by body, words and mind, to him the self is dear.
6. ßKnowing that the self is dear to you, do not yoke it to evil,
Pleasantness is always obtained with difficulty.
The ender is the destroyer of humanity.
Why become his friend? When going what do you take?
Do you want to be his follower, following him like his shadow?
A human does both merit and demerit, they are his friends,
They are his following, like his shadow they follow him.
Therefore do merit, forever thinking of the other world.
Merit establishes beings in the other world.û
3. 1. 5.
(5) Attànarakkhita Ý Unprotected Self
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who protects the self and who does not protect the self? Then it occurred to me:
3. ßHe that misbehaves by body, by words and by mind, does not protect the self.
ßHow ever much he may be protected by his array of elephants, horses, chariots and foot soldiers, yet his self is not protected. What is the reason? His external is protected yet his internal is not protected. Therefore the self is not protected.
4. ßOf his that behaves correctly by body, by words and by mind the self is protected. Even if he is not protected by his array of elephants, horses, chariots and foot soldiers, yet his self is protected. What is the reason? His internal is protected, his external is unprotected. Therefore the self is protected.û
5. ßGreat king, that is right. Whoever misbehaves by body, words and mind, has an unprotected self. Whoever behaves correctly by body, words and mind, has a protected self. What is the reason? Great king, his internal is protected, although his external is not protected.
6. Bodily restraint is good! Verbal restraint is good!
Mental restraint is good! Restraint of all is good!
The shameful one, restrained all round, is protected.û
3. 1. 6.
(6) Appakà Ý A Few
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `there are a few in this world, who on gaining great wealth and riches do not become intoxicated and negligent, do not greed for sensuality and fall on the wrong track hurting beings. Yet there are many more who on gaining great wealth and riches become intoxicated and negligent, greed for sensuality and fall on the wrong track, hurting beings.û
3. ßGreat king, it is so! There are a few in this world, who on gaining great wealth and riches do not become intoxicated and negligent, do not greed for sensuality and fall on the wrong track hurting beings. Yet there are many more who on gaining great wealth and riches, become intoxicated and negligent, greed for sensuality and fall on the wrong track, hurting beings.û
4. When enjoying sense pleasures greedily, swooned,
People forget the essential, like wild animals ensnared in a trap,
It's late, when they realize the sharp and evil results.û
3. 1. 7.
(7) Atthakaraõa Ý Giving Judgement
1. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
2. ßVenerable sir, when adjudicating I found that even the warriors even the Brahmins and even the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains telling lies with awareness, for sensual gains and reasons. Venerable sir, then it occurred to me, it is useless my sitting as judge. A suitable one should be appointed.û
3. ßGreat king, even the warriors even the Brahmins and even the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, tell lies with awareness, for sensual gains and reasons. It will be for their ill being and unpleasantness for a long time.û
4. When enjoying sense pleasures greedily, swooned,
People forget the essential, like the fish caught in a net,
It's late, when they realize the sharp and evil results.û
3. 1. 8.
(8) Mallika Ý Queen Mallika
1. The origin is in Sàvatthi.
2. At that time king Pasenadi of Kosala was in the upper storey of rhe palace.
3. Then king Pasenadi of Koslala asked queen Mallika: ßMallika, is there anyone dear to you, more than your self?û
4. ßGreat king, there is no one dear to me, more than my self Is there anyone dear to you, more than your self?û
5. ßMallika, to me too, there is no one, more dear than, my self.û
6. Then king Pasenadi of Kosala descended from the upper storey of his palace approached the Blessed One, worshipped, sat on a side and said to the Blessed One: ßVenerable sir, I was in the upper storey of the palace with queen Mallika, and I asked her, whether there was anyone dear to her more than her self and she said, great king, there is no one dear to me, more than my self and she aksed me, whether there was anyone dear to me, more than my self. I replied that to me too, there was no one, more dear than my self.û
Then the Blessed One knowing the deep meaning, said this stanza that moment.
ßSearching through out the directions, someone,
More dear than the self could not be found anywhere
The self, in general is dear to all,
Therefore those who love the self should not hurt others.û
3. 1. 9.
(9) Ya¤¤a Ý A Sacrifice
1. The origin is in Sàvatthi.
2. At that time king Pasenadi of Kosala was to make a great sacrifice and five hundred bulls, five hundred young calves, five hundred young cows, five hundred goats and five hundred pigs, were fixed to posts for the sacrifice.
3. Even the slaves, messengers and workmen were made to work under pressure and punishment and they attended to their work frightened with tearing eyes.
4. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
5. ßVeneràble sir, king Pasenadi of Kosala, has to offer a great sacrifice and five hundred bulls, five hundred young calves, five hundred young cows, five hundred goats and five hundred pigs, are fixed to posts for the sacrifice.
Even the slaves, messengers and workmen are made to work under pressure and punishment and they attended to their work frightened with tearing eyes.û
6. The Blessed One knowing the deep meaning, said these stanzas that moment.
ßHorse sacrifices, human sacrifices, instruments and verbal mutterings,
Huge plantain trees, bearing fruit destroying these are no good.
There, goats, sheep and cattle are vividly killed,
Those are not the sacrifices, which great sages approach.
Sacrifices without trouble, where it is always pleasant
Where, goats, sheep and cattle are not vividly killed,
They are the rightful sacrifices, which great sages approach.
The wise make such sacrifices and they are of great fruit
In such sacrifices even the gods delight.
3. 1. 10.
(10) Bandhanà Ý Bond
1. At that time king Pasenadi of Kosala was getting a large number of humans bound. Some were bound with ropes, some with chains and others with skeletal chains.
2. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, king Pasenadi of Kosala is getting a large number of humans bound. Some are bound with ropes, some with chains and others with skeletal chains.û
The Blessed One knowing, what it means, said these stanzas that moment.
ßThe wise said, bonds of iron, wood and reeds are not very strong,
When compared to longings for ear rings and gems for wife and sons
This is the strong bond, from which it is difficult to find release
Some go forth, cutting even this bond, giving up sensual desires.û
Samyutta Nikaya
Division I Ý Sagatha
Book 3 Ý Kosala Samyutta
Chapter 1 Ý Bandhana vaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
3. 1. 1.
(1) Daharo Ý Should Not Be Belittled
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then king Pasenadi of Kosala approached the Blessed One exchanged friendly greetings and sat on a side.
3. Then king Pasenadi of Kosala said to the Blessed One: ßGood Gotama, do you too acknowledge the attainment of rightful enlightenment?û
4. ßGreat king, speaking of attaining rightful enlightenment, I am that one person, who has attained the rightful, noble enlightenment.û
5. ßGood Gotama, those recluses and Brahmins with followers, gatherings, teachers of gatherings, well-known and famous ford makers accepted by many, such as Purana Kassapa, Makkhaligosala, Niganta Nathaputta, Sanjayabelattiputta, Kakudha Kacchayana and Ajitha Kesakambala. I asked them, whether they acknowledge the rightful attainment of enlightenment. Being asked they did not acknowledge the rightful attainment of enlightenment.
ßWhy does good Gotama, yet so young, recently gone forth, acknowledge it?û
6. ßGreat king, these four should not be belittled, looked down upon, saying they are young. What four? Great king, the warrior prince, a creeping thing, a speck of fire, and a bhikkhu, should not be belittled, looked down upon, saying they are young, small or recently gone forth.û
7. Saying that, the Blessed One, the Teacher further said:
8. ßThe warrior, endowed with high birth and fame,
Should not be belittled, because he is young
It is possible that he would be the warrior king
If he becomes the warrior king, and angered,
Will make use of his royal powers and much trouble will ensue
Therefore avoid him and protect your life.
9. ßIn village or the forest, seeing a creeping thing,
Should not be belittled, thinking it is small
In dark and bright colours, he glides beautifully,
If hurt, one day, he will sting the foolish, man or woman
Therefore avoid him and protect your life.
10. ßA speck of fire burns everything, in a moment, carried by the wind.
Should not be belittled, thinking it is small
If fire is supported, it grows large blown by the wind
If disturbed one day, it will burn the foolish, man or woman.
Therefore avoid it and protect your life.
11. ßThe forest is burnt, in a moment by the fire blown by the wind,
Then there rises small shoots, after some time.û
12. ßIf there is a virtuous bhikkhu, that looks resplendent,
He has no sons, cattle, no heirs, or wealth to enjoy,
Without an accumulation and heirs, is like a palm stump.
13. ßTherefore, the wise, for their own welfare,
Should behave in the correct manner towards these four; that is
reptiles, fire, the warrior king and the virtuous bhikkhu.û
14. When this was said king Pasenadi of Kosala said thus to the Blessed One:
ßVenerable sir, now I understand! It's as though something overturned is reinstated. Some thing covered is made manifest. The path is shown to someone who has lost his way. The darkness is dispelled with an oil lamp, so that those who have sight may see forms. The Blessed One, has explained the Teaching in various ways. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus.û
3. 1. 2.
(2) Puriso Ý To Man's Distress
1. In Sàvatthi
2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.
3. King Pasenadi of Kosala asked the Blessed One: ßVenerable sir, how many things arise to a man for his ill being, unpleasantness and distress?û
4. ßGreat king, three things arise for a man's ill being, unpleasantness and distress. What three? Greed, hate and delusion arise for a man's ill being, unpleasantness and distress.û
ßGreed, hate and delusion are the evil intentions of man, born in the self,
They hurt him, like the best of barks that hinder the growth of much fruit.û
3. 1. 3.
(3) Ràja Ý The King
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One: ßVenerable sir, is there anything else, for the born, other than decay and death?û
3. ßGreat king, there is no other, than decay and death.û
4. ßGreat king, even the warriors, with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, for them too for the born, there is decay and death.û
5. ßGreat king, even the brahmins, with great halls, the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, for them too for the born, there is decay and death.û
6. ßGreat king, even the bhikkhus, who are perfect, destroyed desires, lived up and done their duties, laid aside their burdens, have attained the highest good, have destroyed the bond `to be`, released rightly knowing, to them too, there is the breaking up of the body, laying down the carcass.
Even decorated royal chariots decay,
And to the body too, there comes decay
The teaching of the mind does not decay
The appeased are known everywhere.û
3. 1. 4.
(4) Piya Ý Beloved
1. In Sàvatthi
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who is dear to one self and who is not dear to one self? Then it occurred to me:
3. ßHe that misbehaves by body, by words and by mind is not dear to himself. How ever much he may say, `the self is dear to me' the self is not dear to him. What is the reason? What a person, does to someone he dislikes, that he does to himself. Therefore the self is not dear to him.
4. ßHe that behaves correctly by body, by words and by mind is dear to himself. How ever much he may say, `the self is not dear to me' the self is dear to him. What is the reason? What a person, does to someone he likes, that he does to himself. Therefore the self is dear to him.û
5. ßGreat king! That is so! Whoever misbehaves by body, words and mind, to him the self is not dear. Whoever behaves correctly by body, words and mind, to him the self is dear.
6. ßKnowing that the self is dear to you, do not yoke it to evil,
Pleasantness is always obtained with difficulty.
The ender is the destroyer of humanity.
Why become his friend? When going what do you take?
Do you want to be his follower, following him like his shadow?
A human does both merit and demerit, they are his friends,
They are his following, like his shadow they follow him.
Therefore do merit, forever thinking of the other world.
Merit establishes beings in the other world.û
3. 1. 5.
(5) Attànarakkhita Ý Unprotected Self
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who protects the self and who does not protect the self? Then it occurred to me:
3. ßHe that misbehaves by body, by words and by mind, does not protect the self.
ßHow ever much he may be protected by his array of elephants, horses, chariots and foot soldiers, yet his self is not protected. What is the reason? His external is protected yet his internal is not protected. Therefore the self is not protected.
4. ßOf his that behaves correctly by body, by words and by mind the self is protected. Even if he is not protected by his array of elephants, horses, chariots and foot soldiers, yet his self is protected. What is the reason? His internal is protected, his external is unprotected. Therefore the self is protected.û
5. ßGreat king, that is right. Whoever misbehaves by body, words and mind, has an unprotected self. Whoever behaves correctly by body, words and mind, has a protected self. What is the reason? Great king, his internal is protected, although his external is not protected.
6. Bodily restraint is good! Verbal restraint is good!
Mental restraint is good! Restraint of all is good!
The shameful one, restrained all round, is protected.û
3. 1. 6.
(6) Appakà Ý A Few
1. In Sàvatthi.
2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
ßVenerable sir, when I was lost in my thoughts, this occurred to me, `there are a few in this world, who on gaining great wealth and riches do not become intoxicated and negligent, do not greed for sensuality and fall on the wrong track hurting beings. Yet there are many more who on gaining great wealth and riches become intoxicated and negligent, greed for sensuality and fall on the wrong track, hurting beings.û
3. ßGreat king, it is so! There are a few in this world, who on gaining great wealth and riches do not become intoxicated and negligent, do not greed for sensuality and fall on the wrong track hurting beings. Yet there are many more who on gaining great wealth and riches, become intoxicated and negligent, greed for sensuality and fall on the wrong track, hurting beings.û
4. When enjoying sense pleasures greedily, swooned,
People forget the essential, like wild animals ensnared in a trap,
It's late, when they realize the sharp and evil results.û
3. 1. 7.
(7) Atthakaraõa Ý Giving Judgement
1. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:
2. ßVenerable sir, when adjudicating I found that even the warriors even the Brahmins and even the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains telling lies with awareness, for sensual gains and reasons. Venerable sir, then it occurred to me, it is useless my sitting as judge. A suitable one should be appointed.û
3. ßGreat king, even the warriors even the Brahmins and even the householders with great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains, tell lies with awareness, for sensual gains and reasons. It will be for their ill being and unpleasantness for a long time.û
4. When enjoying sense pleasures greedily, swooned,
People forget the essential, like the fish caught in a net,
It's late, when they realize the sharp and evil results.û
3. 1. 8.
(8) Mallika Ý Queen Mallika
1. The origin is in Sàvatthi.
2. At that time king Pasenadi of Kosala was in the upper storey of rhe palace.
3. Then king Pasenadi of Koslala asked queen Mallika: ßMallika, is there anyone dear to you, more than your self?û
4. ßGreat king, there is no one dear to me, more than my self Is there anyone dear to you, more than your self?û
5. ßMallika, to me too, there is no one, more dear than, my self.û
6. Then king Pasenadi of Kosala descended from the upper storey of his palace approached the Blessed One, worshipped, sat on a side and said to the Blessed One: ßVenerable sir, I was in the upper storey of the palace with queen Mallika, and I asked her, whether there was anyone dear to her more than her self and she said, great king, there is no one dear to me, more than my self and she aksed me, whether there was anyone dear to me, more than my self. I replied that to me too, there was no one, more dear than my self.û
Then the Blessed One knowing the deep meaning, said this stanza that moment.
ßSearching through out the directions, someone,
More dear than the self could not be found anywhere
The self, in general is dear to all,
Therefore those who love the self should not hurt others.û
3. 1. 9.
(9) Ya¤¤a Ý A Sacrifice
1. The origin is in Sàvatthi.
2. At that time king Pasenadi of Kosala was to make a great sacrifice and five hundred bulls, five hundred young calves, five hundred young cows, five hundred goats and five hundred pigs, were fixed to posts for the sacrifice.
3. Even the slaves, messengers and workmen were made to work under pressure and punishment and they attended to their work frightened with tearing eyes.
4. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over and returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
5. ßVeneràble sir, king Pasenadi of Kosala, has to offer a great sacrifice and five hundred bulls, five hundred young calves, five hundred young cows, five hundred goats and five hundred pigs, are fixed to posts for the sacrifice.
Even the slaves, messengers and workmen are made to work under pressure and punishment and they attended to their work frightened with tearing eyes.û
6. The Blessed One knowing the deep meaning, said these stanzas that moment.
ßHorse sacrifices, human sacrifices, instruments and verbal mutterings,
Huge plantain trees, bearing fruit destroying these are no good.
There, goats, sheep and cattle are vividly killed,
Those are not the sacrifices, which great sages approach.
Sacrifices without trouble, where it is always pleasant
Where, goats, sheep and cattle are not vividly killed,
They are the rightful sacrifices, which great sages approach.
The wise make such sacrifices and they are of great fruit
In such sacrifices even the gods delight.
3. 1. 10.
(10) Bandhanà Ý Bond
1. At that time king Pasenadi of Kosala was getting a large number of humans bound. Some were bound with ropes, some with chains and others with skeletal chains.
2. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. After going the alms round and when the meal was over returning from the alms round they approached the Blessed One, worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, king Pasenadi of Kosala is getting a large number of humans bound. Some are bound with ropes, some with chains and others with skeletal chains.û
The Blessed One knowing, what it means, said these stanzas that moment.
ßThe wise said, bonds of iron, wood and reeds are not very strong,
When compared to longings for ear rings and gems for wife and sons
This is the strong bond, from which it is difficult to find release
Some go forth, cutting even this bond, giving up sensual desires.û
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