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Gāme vāti imaṃ dhammadesanaṃ satthā jetavane viharanto khadiravaniyarevatattheraṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Khadiravaniya Revata.
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Āyasmā hi sāriputto sattāsītikoṭidhanaṃ pahāya pabbajitvā cālā, upacālā, sīsūpacālāti tisso bhaginiyo, cundo upasenoti ime dve ca bhātaro pabbājesi.
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When the Venerable Sāriputta renounced eighty-seven crores of treasure and became a monk, three sisters of his, Cālā, Upacālā, and Sīsūpacālā, and two brothers, Canda and Upasena, entered the Religious Life
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Revatakumāro ekova gehe avasiṭṭho.
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and the youth Revata alone remained at home.
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Athassa mātā cintesi – "mama putto upatisso ettakaṃ dhanaṃ pahāya pabbajitvā tisso ca bhaginiyo dve ca bhātaro pabbājesi, revato ekova avaseso.
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His mother thought to herself, “My son Upatissa has renounced all this wealth and become a monk; three sisters of his and two brothers of his have entered the Religious Life; Revata alone remains at home.
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Sace imampi pabbājessati, ettakaṃ no dhanaṃ nassissati, kulavaṃso pacchijjissati, daharakāleyeva naṃ gharāvāsena bandhissāmī"ti.
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Should he make a monk of Revata also, all this wealth will be lost and the family stock will be uprooted. I will get him married while he is yet a mere boy.”
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Sāriputtattheropi paṭikacceva bhikkhū āṇāpesi "sace, āvuso, revato pabbajitukāmo āgacchati, āgatamattameva naṃ pabbājeyyātha, mama mātāpitaro micchādiṭṭhikā, kiṃ tehi āpucchitehi, ahameva tassa mātā ca pitā cā"ti.
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On his return the Elder Sāriputta addressed the monks as follows, “Brethren, should Revata come here desiring to become a monk, you are to make a monk of him the moment he arrives; my mother and father hold false views; why should their permission be asked? I myself am Revata’s mother and father.”
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Mātāpissa revatakumāraṃ sattavassikameva gharabandhanena bandhitukāmā samānajātike kule dārikaṃ vāretvā divasaṃ vavatthapetvā kumāraṃ maṇḍetvā pasādhetvā mahatā parivārena saddhiṃ ādāya kumārikāya ñātigharaṃ agamāsi.
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When the boy Revata was only seven years old, his mother made preparations for his marriage. She selected a girl of good family, appointed a day for the wedding, adorned the boy with handsome garments and costly ornaments, and accompanied by a large retinue, accompanied him to the house of the girl’s parents.
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Atha nesaṃ katamaṅgalānaṃ dvinnampi ñātakesu sannipatitesu udakapātiyaṃ hatthe otāretvā maṅgalāni vatvā kumārikāya vuḍḍhiṃ ākaṅkhamānā ñātakā "tava ayyikāya diṭṭhadhammaṃ passa, ayyikā viya ciraṃ jīva, ammā"ti āhaṃsu.
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The kinsfolk of both parties were present at the festivities, and placing their hands in a bowl of water, pronounced blessings and wished them prosperity, saying to the bride, “May you behold the Truth your grandmother beheld; may you live long, even as your grandmother.”
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Revatakumāro "ko nu kho imissā ayyikāya diṭṭhadhammo"ti cintetvā "katarā imissā ayyikā"ti pucchi.
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The youth Revata thought to himself, “What do they mean by ‘the Truth her grandmother beheld’? ” And he asked them, “Which woman is her grandmother?"
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Atha naṃ āhaṃsu, "tāta, kiṃ na passasi imaṃ vīsavassasatikaṃ khaṇḍadantaṃ palitakesaṃ valittacaṃ tilakāhatagattaṃ gopānasivaṅkaṃ, esā etissā ayyikā"ti.
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They said to him, “Sir, do you not see that woman a hundred and twenty years old with broken teeth and gray hair, full of wrinkles, her body marked with moles, crooked as a shaped rafter?That is her grandmother.”
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"Kiṃ pana ayampi evarūpā bhavissatī"ti?
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“But will my wife look like that some day?"
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"Sace jīvissati, bhavissati, tātā"ti.
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“Sir, she will if she lives.”
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So cintesi – "evarūpampi nāma sarīraṃ jarāya imaṃ vippakāraṃ pāpuṇissati, imaṃ me bhātarā upatissena diṭṭhaṃ bhavissati, ajjeva mayā palāyitvā pabbajituṃ vaṭṭatī"ti.
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Revata thought to himself, “Can it be that even so beautiful a body as that of my wife will so change for the worse through old age? This must be what my brother Upatissa saw. This very day it behooves me to run away and become a monk.”
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Atha naṃ ñātakā kumārikāya saddhiṃ ekayānaṃ āropetvā ādāya pakkamiṃsu.
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Kinsmen assisted the youth and his bride to enter a carriage, and they started out all together.
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So thokaṃ gantvā sarīrakiccaṃ apadisitvā "ṭhapetha tāva yānaṃ, otaritvā āgamissāmī"ti yānā otaritvā ekasmiṃ gumbe thokaṃ papañcaṃ katvā agamāsi.
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When they had gone a little way, Revata informed them that he wished to relieve himself and said, “Just stop the carriage and I will step out and return immediately.” He stepped out of the carriage, went into a certain thicket, remained there a little while, and then returned.
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Punapi thokaṃ gantvā teneva apadesena otaritvā abhiruhi, punapi tatheva akāsi.
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A second and a third time he made the same excuse, stepped down from the carriage, and climbed back again.
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Athassa ñātakā "addhā imassa uṭṭhānāni vattantī"ti sallakkhetvā nātidaḷhaṃ ārakkhaṃ kariṃsu.
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His kinsmen made up their minds, “Doubtless these calls of nature are habitual with him,” and therefore did not keep close watch of him.
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So punapi thokaṃ gantvā teneva apadesena otaritvā "tumhe pājento purato gacchatha, mayaṃ pacchato saṇikaṃ āgamissāmā"ti vatvā otaritvā gumbābhimukho ahosi.
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When they had gone a little way farther, he made the same excuse, stepped down out of the carriage, and saying, “You drive on ahead; I will follow after you slowly,” disappeared in the direction of a thicket.
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Ñātakāpissa "pacchato āgamissatī"ti saññāya yānaṃ pājentā gamiṃsu.
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When his kinsmen heard him say, “I will follow after you,” they drove on ahead.
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Sopi tato palāyitvā ekasmiṃ padese tiṃsamattā bhikkhū vasanti, tesaṃ santikaṃ gantvā vanditvā āha – "pabbājetha maṃ, bhante"ti.
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Now in this region lived thirty monks; and when Revata had made good his escape, he went to them, paid obeisance to them, and said, “Reverend Sirs, receive me into the Order.”
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"Āvuso, tvaṃ sabbālaṅkārapaṭimaṇḍito, mayaṃ te rājaputtabhāvaṃ vā amaccaputtabhāvaṃ vā na jānāma, kathaṃ pabbājessāmā"ti?
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“Brother, you are adorned with all the adornments; we know not whether you are a king’s son or a courtier’s son; how can we receive you into the Order?"
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"Tumhe maṃ, bhante, na jānāthā"ti?
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“Don’t you recognize me, Reverend Sirs?"
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"Na jānāmāvuso"ti.
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“We do not, brother.”
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"Ahaṃ upatissassa kaniṭṭhabhātiko"ti.
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“I am the youngest brother of Upatissa.”
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"Ko esa upatisso nāmā"ti?
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“Who is this ‘Upatissa’?
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"Bhante, bhaddantā mama bhātaraṃ 'sāriputto'ti vadanti, tasmā mayā 'upatisso'ti vutte na jānantī"ti.
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“It is just as I say, Reverend Sirs; the reverend monks call my brother ‘Sāriputta,’ and therefore do not know who is meant when the name ‘Upatissa’ is mentioned.”
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"Kiṃ pana tvaṃ sāriputtattherassa kaniṭṭhabhātiko"ti?
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“Why, are you the youngest brother of Sāriputta?"
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"Āma, bhante"ti.
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“Yes, Reverend Sir.”
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"Tena hi ehi, bhātarā te anuññātamevā"ti vatvā bhikkhū tassa ābharaṇāni omuñcāpetvā ekamantaṃ ṭhapetvā taṃ pabbājetvā therassa sāsanaṃ pahiṇiṃsu.
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“Well then, come!" This is the very thing your brother enjoined upon us.” So they removed his jewels, received him into the Order, and sent word to the Elder.
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Thero taṃ sutvā bhagavato ārocesi – "bhante, 'āraññikabhikkhūhi kira revato pabbājito'ti sāsanaṃ pahiṇiṃsu, gantvā taṃ passitvā āgamissāmī"ti.
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When the Elder received the message, he said to the Exalted One, “Reverend Sir, since the forest-monks have sent me word, ‘Revata has been received into the Order,’ I should like to go and see him and then return.”
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Satthā "adhivāsehi tāva, sāriputtā"ti gantuṃ na adāsi.
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The Teacher withheld his permission, saying to him, “Remain here for the present, Sāriputta.”
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Thero puna katipāhaccayena satthāraṃ āpucchi.
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But after a few days the Elder made the same request, and the Teacher withheld his permission as before,
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Satthā "adhivāsehi tāva, sāriputta, mayampi āgamissāmā"ti neva gantuṃ adāsi.
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saying, “Remain here for the present, Sāriputta; we will go there together later.”
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Sāmaṇeropi "sacāhaṃ idha vasissāmi, ñātakā maṃ anubandhitvā pakkosissantī"ti tesaṃ bhikkhūnaṃ santike yāva arahattā kammaṭṭhānaṃ uggaṇhitvā pattacīvaramādāya cārikaṃ caramāno tato tiṃsayojanike ṭhāne khadiravanaṃ gantvā antovasseyeva temāsabbhantare saha paṭisambhidāhi arahattaṃ pāpuṇi.
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The novice said to himself, “If I continue to reside here, my kinsmen will follow me and summon me to return home.” Therefore he obtained from the monks a Formula of Meditation as far as Arahatship, took bowl and robe, and set out on his alms-pilgrimage. After journeying a distance of thirty leagues he came to an acacia forest, and there he took up his residence for the season of the rains. Before the three months of the rainy season had passed, he attained Arahatship together with the Supernatural Faculties.
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Theropi pavāretvā satthāraṃ puna tattha gamanatthāya āpucchi.
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After the terminal festival (pavāraṇā) the Elder Sāriputta again requested the Teacher to permit him to go to his brother.
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Satthā "mayampi gamissāma, sāriputtā"ti pañcahi bhikkhusatehi saddhiṃ nikkhami.
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The Teacher said, [29.212] “We too will go, Sāriputta,” and set out with five hundred monks.
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Thokaṃ gatakāle ānandatthero dvedhāpathe ṭhatvā satthāraṃ āha – "bhante, revatassa santikaṃ gamanamaggesu ayaṃ parihārapatho saṭṭhiyojaniko manussāvāso, ayaṃ ujumaggo tiṃsayojaniko amanussapariggahito, katarena gacchāmā"ti.
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When they had gone a little way, the Elder Ānanda, standing at a fork in the road, said to the Teacher, “Reverend Sir, there are two roads to the place where Revata resides: one is protected and is sixty leagues long and men live thereon; the other is a direct route, thirty leagues long, infested by evil spirits; which one shall we take?"
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"Sīvali, pana, ānanda, amhehi saddhiṃ āgato"ti?
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“Well, Ānanda, did Sīvali accompany us?"
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"Āma, bhante"ti.
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“Yes, Reverend Sir.”
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"Sace, sīvali, āgato, ujumaggameva gaṇhāhī"ti.
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“If Sīvali is with us, take the direct route by all means.”
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Satthā kira "ahaṃ tumhākaṃ yāgubhattaṃ uppādessāmi, ujumaggaṃ gaṇhāhī"ti avatvā "tesaṃ tesaṃ janānaṃ puññassa vipākadānaṭṭhānaṃ eta"nti ñatvā "sace, sīvali, āgato, ujumaggaṃ gaṇhāhī"ti āha.
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We are told that the Teacher did not say, “I will see to it that you are provided with broth and rice; take the short route,” because he knew within himself, “This is the place where each of these monks will receive gifts that are the fruit of a work of merit;” therefore he said, “If Sīvali is with us, take the direct route.”
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Satthari pana taṃ maggaṃ paṭipanne devatā "amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā"ti cintetvā ekekayojane vihāre kāretvā ekayojanato uddhaṃ gantuṃ adatvā pāto vuṭṭhāya dibbayāguādīni gahetvā, "ayyo, no sīvalitthero kahaṃ nisinno"ti vicaranti.
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As soon as the Teacher set foot on that road, the forest-deities, thinking to themselves, “We will do honor to the noble Elder Sīvali,” erected rest-houses a league apart, all along the route; and permitting the monks to go no farther than a league, they rose early in the morning, and taking heavenly broth, rice, and other provisions, they went about asking, “Where is the noble Elder Sīvali seated?"
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Thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi.
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The Elder presented to the Congregation of Monks presided over by the Buddha the alms they brought him.
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Evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaṃ anubhavamānova āgamāsi.
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Thus the Teacher, together with his retinue, went a long and difficult journey of thirty leagues, enjoying the fruit of the merit acquired by one Elder, Sīvali.
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Revatattheropi satthu āgamanaṃ ñatvā bhagavato gandhakuṭiṃ māpetvā pañca kūṭāgārasatāni, pañca caṅkamanasatāni, pañcarattiṭṭhānadivāṭṭhānasatāni ca māpesi.
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As soon as the Elder Revata learned that the Teacher was approaching, he created by magic a Perfumed Chamber for the Exalted One, and likewise for the monks five hundred pinnacled residences, five hundred covered walks, and five hundred night-quarters and day-quarters.
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Satthā tassa santike māsamattameva vasi.
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The Teacher spent an entire month there as his guest,
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Tasmiṃ vasamānopi sīvalittherasseva puññaṃ anubhavi.
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enjoying during his stay the fruit of the merit of a single Elder, Sīvali.
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Tattha pana dve mahallakabhikkhū satthu khadiravanaṃ pavisanakāle evaṃ cintayiṃsu – "ayaṃ bhikkhu ettakaṃ navakammaṃ karonto kiṃ sakkhissati samaṇadhammaṃ kātuṃ, satthā 'sāriputtassa kaniṭṭho'ti mukholokanakiccaṃ karonto evarūpassa navakammikassa bhikkhussa santikaṃ āgato"ti.
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But there were two old monks living there who, when the Teacher entered the acacia forest, said to themselves, “How will this monk be able to perform his meditations while engaged in all this new work? The Teacher shows favoritism to one who is the youngest brother of Sāriputta in coming to live with the builder of all this new work.”
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Satthāpi taṃ divasaṃ paccūsakāle lokaṃ voloketvā te bhikkhū disvā tesaṃ cittācāraṃ aññāsi.
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As the Teacher surveyed the world on the morning of that day, he saw those two monks and became aware of their disposition of mind.
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Tasmā tattha māsamattaṃ vasitvā nikkhamanadivase yathā te bhikkhū attano telanāḷiñca udakatumbañca upāhanāni ca pamussanti, tathā adhiṭṭhahitvā nikkhamanto vihārūpacārato bahi nikkhantakāle iddhiṃ vissajjesi.
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So when he had resided there for a month and the day came for him to depart, he resolved that those monks should forget to take with them their measure of oil and their water-vessel and their sandals. Accordingly when he came to depart, withdrawing just beyond the entrance to the monastery, he sent forth his magical power.
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Atha te bhikkhū "mayā idañcidañca pamuṭṭhaṃ, mayāpi pamuṭṭha"nti ubhopi nivattitvā taṃ ṭhānaṃ asallakkhetvā khadirarukkhakaṇṭakehi vijjhamānā vicaritvā ekasmiṃ khadirarukkhe olambantaṃ attano bhaṇḍakaṃ disvā ādāya pakkamiṃsu.
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Straightway those monks exclaimed, “I have forgotten this and that;” “I have forgotten it too;” and both turned to retrace their steps. But they were unable to find the place where they had left their belongings, and as they wandered about, the thorns of the acacia-trees pierced their feet. Finally they saw their belongings hanging on the branch of an acacia-tree and taking them with them, departed.
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Satthāpi bhikkhusaṅghaṃ ādāya puna māsamatteneva sīvalittherassa puññaṃ anubhavamāno paṭigantvā pubbārāmaṃ pāvisi.
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The Teacher with the Congregation of Monks remained for yet another month, enjoying the fruit of the merit of the Elder Sīvali, and then went into residence at Pubbārāma.
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Atha te mahallakabhikkhū pātova mukhaṃ dhovitvā "āgantukabhattadāyikāya visākhāya gharaṃ yāguṃ pivissāmā"ti gantvā yāguṃ pivitvā khajjakaṃ khāditvā nisīdiṃsu.
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Those two old monks bathed their faces early in the morning and said, “Let us go to the house of Visākhā the giver of alms to pilgrims and drink broth.” So they went there and sat down, drinking broth and eating hard food.
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Atha ne visākhā pucchi – "tumhepi, bhante, satthārā saddhiṃ revatattherassa vasanaṭṭhānaṃ agamitthā"ti.
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Visākhā asked them, “Reverend Sirs, did you accompany the Teacher to the place where the Elder Sīvali resides?"
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"Āma, upāsiketi, ramaṇīyaṃ, bhante, therassa vasanaṭṭhāna"nti.
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“Yes, lay disciple.” “A charming place, Reverend Sirs, where the Elder resides.”
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"Kuto tassa ramaṇīyatā setakaṇṭakakhadirarukkhagahanaṃ petānaṃ nivāsanaṭṭhānasadisaṃ upāsike"ti.
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“Where does its charm come in? It’s a jungle of acacia-trees full of white thorns, lay disciple, fit only for ascetics to live in.”
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Athaññe dve daharabhikkhū āgamiṃsu.
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Shortly afterwards two young monks came to the door.
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Upāsikā tesampi yāgukhajjakaṃ datvā tatheva paṭipucchi.
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The lay disciple provided them with broth and hard food and asked them the same question.
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Te āhaṃsu – "na sakkā upāsike vaṇṇetuṃ, sudhammadevasabhāsadisaṃ iddhiyā abhisaṅkhataṃ viya therassa vasanaṭṭhāna"nti.
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They replied, “Lay disciple, it is impossible to describe in words the Elder’s place of residence; it is like the heavenly palace Sudhammā, formed by magical power.”
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Upāsikā cintesi – "paṭhamaṃ āgatā bhikkhū aññathā vadiṃsu, ime aññathā vadanti, paṭhamaṃ āgatā bhikkhū kiñcideva pamussitvā iddhiyā vissaṭṭhakāle paṭinivattitvā gatā bhavissanti, ime pana iddhiyā abhisaṅkharitvā nimmitakāle gatā bhavissantī"ti attano paṇḍitabhāvena etamatthaṃ ñatvā "satthāraṃ āgatakāle pucchissāmī"ti aṭṭhāsi.
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The lay disciple thought to herself, “The visiting monks who came first said one thing and these monks say quite another. It must be that when the Teacher sent forth his magical power, the visiting monks who came first forgot something and had to go back again; on the other hand these monks must have gone there at the time when it was fashioned and perfected by magical power. Knowing the true explanation by her own wisdom, she waited, saying, “I will ask the Teacher when he comes.”
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Tato muhuttaṃyeva satthā bhikkhusaṅghaparivuto visākhāya gehaṃ gantvā paññattāsane nisīdi.
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At that very moment the Teacher, surrounded by the Congregation of Monks, came to the house of Visākhā and sat down in the seats prepared for them.
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Sā buddhappamukhaṃ bhikkhusaṅghaṃ sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ vanditvā paṭipucchi – "bhante, tumhehi saddhiṃ gatabhikkhūsu ekacce revatattherassa vasanaṭṭhānaṃ 'khadiragahanaṃ arañña'nti vadanti, ekacce 'ramaṇīya'nti, kiṃ nu kho eta"nti?
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Visākhā reverently ministered to the Congregation of Monks presided over by the Buddha and at the end of the meal paid obeisance to the Teacher and asked him the following question, “Reverend Sir, some of the monks who accompanied you say, ‘The place where the Elder Revata resides is a forest, a jungle of acacias;’ others say that it is a charming place; what is the explanation of this?"
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Taṃ sutvā satthā "upāsike gāmo vā hotu araññaṃ vā, yasmiṃ ṭhāne arahanto viharanti, taṃ ramaṇīyamevā"ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
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The Teacher replied, “Lay disciple, whether it be in a village or in a forest, or in what place soever Arahats reside, that place is full of delight.” And joining the connection, he preached the Law by pronouncing the following Stanza,
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98.
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"Gāme vā yadi vāraññe, ninne vā yadi vā thale;
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In a village it may be, or in a forest, on the sea, or on dry land;
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Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka"nti.
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No matter where the Arahats reside, that spot is full of delight.
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Tattha kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva.
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Tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti.
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Tasmā gāmo vā hotu araññādīnaṃ vā aññataraṃ, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmipadeso ramaṇīyo evāti attho.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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Aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ – "āvuso, kena nu kho kāraṇena āyasmā sīvalitthero sattadivasasattamāsādhikāni satta vassāni mātu kucchiyaṃ vasi, kena niraye pacci, kena nissandena lābhaggayasaggappatto jāto"ti?
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At another time the monks began a discussion. “Brethren, why was it that the Elder Sīvali remained for seven days and seven months and seven years in his mother’s womb? Why was it that he was tormented in Hell? How did he come to reach the pinnacle of gain and honor?"
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Satthā taṃ kathaṃ sutvā, "bhikkhave, kiṃ kathethā"ti pucchitvā, "bhante, idaṃ nāmā"ti vutte tassāyasmato pubbakammaṃ kathento āha –
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The Teacher heard the discussion, asked them what it was about, and when they told him, related the story of the Venerable Elder’s deed in a former existence.
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Bhikkhave, ito ekanavutikappe vipassī bhagavā loke uppajjitvā ekasmiṃ samaye janapadacārikaṃ caritvā pitu nagaraṃ paccāgamāsi.
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Monks, ninety-one cycles of time ago the Exalted Vipassī appeared in the world, and on a certain occasion making an alms-pilgrimage in the country, returned to the city of his father.
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Rājā buddhappamukhassa bhikkhusaṅghassa āgantukadānaṃ sajjetvā nāgarānaṃ sāsanaṃ pesesi "āgantvā mayhaṃ dāne sahāyakā hontū"ti.
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The king prepared hospitable offerings for the Congregation of Monks presided over by the Buddha and sent word to the citizens, “Come and share in my offerings.”
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Te tathā katvā "raññā dinnadānato atirekataraṃ dassāmā"ti satthāraṃ nimantetvā punadivase dānaṃ paṭiyādetvā rañño sāsanaṃ pahiṇiṃsu.
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Having done so, they made up their minds, “We will give offerings yet more abundant than those given by the king.” So they invited the Teacher, prepared offerings on the following day, and sent an invitation to the king.
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Rājā āgantvā tesaṃ dānaṃ disvā "ito adhikataraṃ dassāmī"ti punadivasatthāya satthāraṃ nimantesi, neva rājā nāgare parājetuṃ sakkhi, na nāgarā rājānaṃ.
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The king came and seeing their offerings, invited the Teacher for the following day, saying to himself, “I will give offerings yet more abundant than these.” But the king could not outdo the citizens, nor the citizens the king;
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Nāgarā chaṭṭhe vāre "sve dāni yathā 'imasmiṃ dāne idaṃ nāma natthī'ti na sakkā hoti vattuṃ, evaṃ dānaṃ dassāmā"ti cintetvā punadivase dānaṃ paṭiyādetvā "kiṃ nu kho ettha natthī"ti olokentā allamadhumeva na addasaṃsu.
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the sixth time the citizens resolved, “To-morrow we will give such offerings that it will be impossible for the king to say that this or that is lacking in our offerings.” So on the following day they prepared offerings, and looking to see what might be lacking,
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Pakkamadhu pana bahuṃ atthi.
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they observed that there was plenty of honey in cooked form, but no fresh honey.
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Te allamadhussatthāya catūsu nagaradvāresu cattāri kahāpaṇasahassāni gāhāpetvā pahiṇiṃsu.
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Therefore they sent men out of the four gates of the city to seek fresh honey, providing each man with a thousand pieces of money.
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Atheko janapadamanusso gāmabhojakaṃ passituṃ āgacchanto antarāmagge madhupaṭalaṃ disvā makkhikā palāpetvā sākhaṃ chinditvā sākhādaṇḍakeneva saddhiṃ madhupaṭalaṃ ādāya "gāmabhojakassa dassāmī"ti nagaraṃ pāvisi.
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Now it happened that a certain countryman, going to see the village headman, caught sight of a honeycomb on the branch of a tree by the side of the road. Driving the flies away, he cut off the branch and taking honeycomb, branch and stick, he entered the city, intending to give it to the village headman.
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Madhuatthāya gato taṃ disvā, "ambho, vikkiṇiyaṃ madhu"nti pucchi.
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One of the men who had been sent out to seek fresh honey saw him and asked him, “Sir, is that honey for sale?"
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"Na vikkiṇiyaṃ, sāmī"ti.
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“No, master, it is not for sale.”
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"Handa, imaṃ kahāpaṇaṃ gahetvā dehī"ti.
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“Never mind, take this penny and give me the honey.”
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So cintesi – "imaṃ madhupaṭalaṃ pādamattampi na agghati, ayaṃ pana kahāpaṇaṃ deti.
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The countryman thought to himself, “This honeycomb is not worth even a farthing, but this man offers me a penny for it.
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Bahukahāpaṇako maññe, mayā vaḍḍhetuṃ vaṭṭatī"ti.
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I suppose he has a great many pennies; I had best raise the price.”
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Atha naṃ "na demī"ti āha, "tena hi dve kahāpaṇe gaṇhāhī"ti.
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So he replied, “I will not give it to you for that.” “Well then, take twopence.”
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"Dvīhipi na demī"ti.
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“I will not give it to you for so little as twopence.”
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Evaṃ tāva vaḍḍhesi, yāva so "tena hi idaṃ sahassaṃ gaṇhāhī"ti bhaṇḍikaṃ upanesi.
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The countryman continued to raise the price until finally the man offered him a thousand pieces of money, whereupon he let him have the honey.
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Atha naṃ so āha – "kiṃ nu kho tvaṃ ummattako, udāhu kahāpaṇānaṃ ṭhapanokāsaṃ na labhasi, pādampi na agghanakaṃ madhuṃ 'sahassaṃ gahetvā dehī'ti vadasi, 'kiṃ nāmeta"'nti?
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Then he said to the man, “Are you crazy, or have you no way of spending your money? This honey isn’t worth a farthing, but you offer me a thousand pieces of money for it; what is the explanation of this?"
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'Jānāmahaṃ, bho, iminā pana me kammaṃ atthi, tenevaṃ vadāmī'ti.
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“That is perfectly true, sir; but I have some use for this honey and I will tell you what it is.”
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"Kiṃ kammaṃ, sāmī"ti?
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“What is it, master?"
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"Amhehi vipassībuddhassa aṭṭhasaṭṭhisamaṇasahassaparivārassa mahādānaṃ sajjitaṃ, tatrekaṃ allamadhumeva natthi, tasmā evaṃ gaṇhāmī"ti.
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“We have prepared bounteous offerings for the Buddha Vipassī and his retinue of sixty-eight thousand monks, but we have no fresh honey; that is why I want it.”
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Evaṃ, sante, nāhaṃ mūlena dassāmi, sace "ahampi dāne pattiṃ labhissāmi, dassāmī"ti.
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“If that is the case, I will not sell it for a price; if I may receive the merit of the offering, I will give it to you.”
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So gantvā nāgarānaṃ tamatthaṃ ārocesi.
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When the man returned and related the incident to the citizens,
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Nāgarā tassa saddhāya balavabhāvaṃ ñatvā, "sādhu, pattiko hotū"ti paṭijāniṃsu, te buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakaṃ datvā mahatiṃ suvaṇṇapātiṃ āharāpetvā madhupaṭalaṃ pīḷāpesuṃ.
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the citizens, impressed with the firm faith of the giver, assented, saying, “Good! good!let him receive the merit of the offering.” So the citizens provided seats for the Congregation of Monks presided over by the Buddha, gave them broth and hard food, and then had a great silver vessel brought and strained the honeycomb.
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Teneva manussena paṇṇākāratthāya dadhivārakopi āhaṭo atthi, so tampi dadhiṃ pātiyaṃ ākiritvā tena madhunā saṃsanditvā buddhappamukhassa bhikkhusaṅghassa ādito paṭṭhāya adāsi.
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The same man also brought a pot of curds as a present, poured the curds also into the vessel, mixed them with the honey, and offered the food to the Buddha and to the Congregation of Monks over which he presided.
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Taṃ yāvadatthaṃ gaṇhantānaṃ sabbesaṃ pāpuṇi uttarimpi avasiṭṭhaṃ ahosiyeva.
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All took as much as they required and there was more than enough for all.
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"Evaṃ thokaṃ madhu kathaṃ tāva bahūnaṃ pāpuṇī"ti na cintetabbaṃ.
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(We must not ask ourselves the question, “How was it that so little food sufficed for so many?”
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Tañhi buddhānubhāvena pāpuṇi.
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For this was brought about by the supernatural power of the Buddha;
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Buddhavisayo na cintetabbo.
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and the power of a Buddha is inconceivable.
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Cattāri hi "acinteyyānī"ti (a. ni. 4.77) vuttāni.
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Tāni cintento ummādasseva bhāgī hotīti.
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“He who ponders the Four Inconceivables will go mad.”)
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So puriso ettakaṃ kammaṃ katvā āyupariyosāne devaloke nibbattitvā ettakaṃ kālaṃ saṃsaranto ekasmiṃ samaye devalokā cavitvā bārāṇasiyaṃ rājakule nibbatto pitu accayena rajjaṃ pāpuṇi.
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Having wrought a good work so slight, the countryman was reborn, when the term of life allotted to him had come to an end, in the World of the Gods. After passing through the round of existence for a very long period of time, he passed at length from the World of the Gods and was reborn as the Prince Royal of Benāres. On the death of the king his father, he succeeded to the throne.
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So "ekaṃ nagaraṃ gaṇhissāmī"ti gantvā parivāresi, nāgarānañca sāsanaṃ pahiṇi "rajjaṃ vā me dentu yuddhaṃ vā"ti.
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Straightway resolving, “I will take a certain city,” he invested the city and sent word to the citizens, “Give me battle or the kingdom.”
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Te "neva rajjaṃ dassāma, na yuddha"nti vatvā cūḷadvārehi nikkhamitvā dārūdakādīni āharanti, sabbakiccāni karonti.
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They replied, “We will give neither battle nor the kingdom.” So saying, they went forth from the lesser gates, procured firewood, water, and so forth, and did all that was necessary to maintain a defense.
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Itaropi cattāri mahādvārāni rakkhanto sattamāsādhikāni satta vassāni nagaraṃ uparundhi.
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The king guarded the four principal gates and besieged the city for seven months and seven years.
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Athassa mātā "kiṃ me putto karotī"ti pucchitvā "idaṃ nāma devī"ti taṃ pavattiṃ sutvā "bālo mama putto, gacchatha, tassa 'cūḷadvārānipi pidhāya nagaraṃ uparundhatū'ti vadethā"ti.
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Now his mother asked what her son was doing, and on learning the facts, said, “My son is a simpleton.Go tell him to close the lesser gates and blockade the city completely.”
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So mātu sāsanaṃ sutvā tathā akāsi.
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When the king received his mother’s message, he did as she told him to.
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Nāgarāpi bahi nikkhamituṃ alabhantā sattame divase attano rājānaṃ māretvā tassa rajjaṃ adaṃsu.
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The citizens were unable any longer to leave the city, and on the seventh day killed their own king and gave the kingdom to the hostile king.
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So imaṃ kammaṃ katvā āyupariyosāne avīcimhi nibbattitvā yāvāyaṃ pathavī yojanamattaṃ ussannā, tāva niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchismiṃ paṭisandhiṃ gahetvā sattamāsādhikāni satta vassāni antokucchismiṃ vasitvā satta divasāni yonimukhe tiriyaṃ nipajji.
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Because he committed this act, he was reborn at the end of his life in the Hell of Avīci. After suffering torment in this Hell until this great earth was elevated a league, because he closed the four lesser gates, he passed from that existence, was conceived in the womb of his mother, and remained in her womb for seven months and seven years, lying across the mouth of the womb for seven days.
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Evaṃ, bhikkhave, sīvali, tadā nagaraṃ uparundhitvā gahitakammena ettakaṃ kālaṃ niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchiyaṃ paṭisandhiṃ gahetvā ettakaṃ kālaṃ kucchiyaṃ vasi.
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Thus, monks, through the demerit acquired by Sīvali in besieging the city at that time, he was tormented in Hell for so long a period; and because he closed the lesser gates, when he was conceived in the womb of his mother, he remained in her womb for so long a time;
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Navamadhuno dinnattā lābhaggayasaggappatto jātoti.
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because he gave the fresh honey in alms, he reached the pinnacle of gain.
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Punekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ – "aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatādīni katānī"ti.
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Again another day the monks began a discussion. “How great was the novice’s gain! How great was the merit through which one man was able to erect for five hundred monks five hundred pinnacled residences!"
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Satthā āgantvā "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā"ti pucchitvā "imāya nāmā"ti vutte, "bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīna"nti vatvā brāhmaṇavagge imaṃ gāthamāha –
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The Teacher came in and asked them, “Monks, what is it that you are sitting here now talking about?” When they told him, he said to them, “Monks, my son is attached neither to good nor to evil; he has renounced both.” So saying, he pronounced the following Stanza in the Brāhmaṇa Vagga,
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"Yodha puññañca pāpañca, ubho saṅgamupaccagā;
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Whosoever in this world has escaped from the bonds of good and of evil,
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Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇa"nti. (dha. pa. 412);
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Whosoever is free from sorrow, free from defilement, free from impurity, him I call a Brahman.
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Khadiravaniyarevatattheravatthu navamaṃ.
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