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Ahiṃsakā yeti imaṃ dhammadesanaṃ satthā sāketaṃ nissāya añjanavane viharanto bhikkhūhi paṭṭhapañhaṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Añjanavana near Sāketa with reference to a question asked by the monks.
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Bhagavato kira bhikkhusaṅghaparivutassa sāketaṃ piṇḍāya pavisanakāle eko sāketavāsī mahallakabrāhmaṇo nagarato nikkhamanto antaragharadvāre dasabalaṃ disvā pādesu nipatitvā gopphakesu daḷhaṃ gahetvā, "tāta, nanu nāma puttehi jiṇṇakāle mātāpitaro paṭijaggitabbā, kasmā ettakaṃ kālaṃ amhākaṃ attānaṃ na dassesi.
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The story goes that once upon a time, as the Exalted One, accompanied by the Congregation of Monks, was entering Sāketa for alms, a certain old Brahman who lived in Sāketa passed out of the city, and seeing the Possessor of the Ten Forces entering within the gate, fell down before his feet, and grasping him firmly by the ankles, said to him, “Dear son, is it not the duty of sons to care for their mother and father when they have grown old? Why is it that for so long a time you have not shown yourself to us?
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Mayā tāva diṭṭhosi, mātarampi passituṃ ehī"ti satthāraṃ gahetvā attano gehaṃ agamāsi.
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This is the first time I have seen you. Come look upon your mother.” And taking the Teacher with him, he escorted him into his house.
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Satthā tattha gantvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.
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When the Teacher had entered the house, he sat down on the seat prepared for him, together with the Congregation of Monks.
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Brāhmaṇīpi āgantvā satthu pādesu nipatitvā, "tāta, ettakaṃ kālaṃ kuhiṃ gatosi, nanu nāma mātāpitaro mahallakakāle upaṭṭhātabbā"ti vatvā puttadhītaro "etha bhātaraṃ vandathā"ti vandāpesi.
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The Brahman’s wife also approached the Teacher, and falling before his feet, said, “Dear son, where have you been all this time? Ought not mothers and fathers to be cared for when they have grown old?” And she directed her sons and daughters to salute the Teacher, saying, “Go salute your brother.”
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Te ubhopi tuṭṭhamānasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā, "bhante, idheva nibaddhaṃ bhikkhaṃ gaṇhathā"ti vatvā "buddhā nāma ekaṭṭhāneyeva nibaddhaṃ bhikkhaṃ na gaṇhantī"ti vutte, "tena hi, bhante, ye vo nimantetuṃ āgacchanti, te amhākaṃ santikaṃ pahiṇeyyāthā"ti āhaṃsu.
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Delighted at heart, the Brahman and his wife offered food to the Congregation of Monks presided over by the Buddha, saying, “Reverend Sir, take all of your meals right here.” The Teacher replied, “The Buddhas never take their meals regularly in the same place.” Then said the Brahman and his wife, “Well then, Reverend Sir, be good enough to send to us all those who come to you and invite you to be their guest.”
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Satthā tato paṭṭhāya nimantetuṃ āgate "gantvā brāhmaṇassa āroceyyāthā"ti pesesi.
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From that time forward, the Teacher sent to the Brahman and his wife all those who came to him with an invitation to be their guest, saying, “Go tell the Brahman.”
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Te gantvā "mayaṃ svātanāya satthāraṃ nimantemā"ti brāhmaṇaṃ vadanti.
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Such persons would then go and say to the Brahman, “We would invite the Teacher for to-morrow;”
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Brāhmaṇo punadivase attano gehato bhattabhājanasūpeyyabhājanāni ādāya satthu nisīdanaṭṭhānaṃ gacchati.
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and the Brahman on the following day would take from his own house jars of boiled rice and jars of curries, and go to the place where the Teacher sat.
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Aññatra pana nimantane asati satthā brāhmaṇasseva gehe bhattakiccaṃ karoti.
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In case the Teacher was invited nowhere else, he always took his meal in the house of the Brahman.
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Te ubhopi attano deyyadhammaṃ niccakālaṃ tathāgatassa dentā dhammakathaṃ suṇantā anāgāmiphalaṃ pāpuṇiṃsu.
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Both the Brahman and his wife gave alms regularly to the Tathāgata, listened to the Law, and in the course of time obtained the Fruit of the Third Path.
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Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, "āvuso, brāhmaṇo 'tathāgatassa suddhodano pitā, mahāmāyā mātā'ti jānāti, jānantova saddhiṃ brāhmaṇiyā tathāgataṃ 'amhākaṃ putto'ti vadati, satthāpi tatheva adhivāseti.
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The monks began a discussion in the Hall of Truth: “Brethren, the Brahman knows perfectly well that the Tathāgata’s father is Suddhodana and that his mother is Mahāmāyā. But although he knows this, both he and his wife address the Tathāgata as ‘our son,’ and the Teacher acquiesces in this form of address;
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Kiṃ nu kho kāraṇa"nti?
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pray what can be the explanation of this?”
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Satthā tesaṃ kathaṃ sutvā, "bhikkhave, ubhopi te attano puttameva puttoti vadantī"ti vatvā atītaṃ āhari.
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The Teacher overheard their talk and said, “Monks, both the Brahman and his wife are addressing their own son when they say to me, ‘Our son.’ ” Having said this, he related the following Story of the Past:
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Atīte, bhikkhave, ayaṃ brāhmaṇo nirantaraṃ pañca jātisatāni mayhaṃ pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā.
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Monks, in times past this Brahman was my father for five hundred successive existences, my uncle for five hundred existences, and my grandfather for five hundred existences;
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Sāpi me brāhmaṇī nirantarameva pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā.
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likewise the Brahman’s wife was my mother for five hundred existences, my aunt for five hundred existences, and my grandmother for five hundred existences.
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Evāhaṃ diyaḍḍhajātisahassaṃ brāhmaṇassa hatthe saṃvaḍḍho, diyaḍḍhajātisahassaṃ brāhmaṇiyā hattheti tīṇi jātisahassāni tesaṃ puttabhāvaṃ dassetvā imā gāthā abhāsi –
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Thus I was brought up by this Brahman during fifteen hundred states of existence, and by the wife of this Brahman during fifteen hundred states of existence. Having thus explained that he had been their son during three thousand states of existence, he pronounced the following Stanzas,
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"Yasmiṃ mano nivisati, cittañcāpi pasīdati;
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If the mind rests satisfied, and the heart reposes confidence in a man,
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Adiṭṭhapubbake pose, kāmaṃ tasmimpi vissase. (jā. 1.1.68);
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One may repose confidence in that man, though it be the first time one has seen him.
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"Pubbeva sannivāsena, paccuppannahitena vā;
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Through previous association or present advantage,
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Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake"ti. (jā. 1.2.174);
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That old love springs up again like the lotus in the water.
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Satthā temāsameva taṃ kulaṃ nissāya vihāsi.
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For the entire period of three months during which the Teacher kept residence, he resorted only to that family for his meals,
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Te ubhopi arahattaṃ sacchikatvā parinibbāyiṃsu.
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and at the end of the three months they experienced Arahatship and passed into Nibbāna.
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Atha nesaṃ mahāsakkāraṃ katvā ubhopi ekakūṭāgārameva āropetvā nīhariṃsu.
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Men rendered high honors to their bodies, placed both bodies on one hearse, and carried them out.
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Satthāpi pañcasatabhikkhuparivāro tehi saddhiṃyeva āḷāhanaṃ agamāsi.
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The Teacher, surrounded by a retinue of five hundred monks, accompanied the bodies to the burning-ground.
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"Buddhānaṃ kira mātāpitaro"ti mahājano nikkhami.
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Hearing the report, “They were the mother and father of the Buddhas,” a great multitude went forth from the city.
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Satthāpi āḷāhanasamīpe ekaṃ sālaṃ pavisitvā aṭṭhāsi.
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The Teacher entered a certain hall near the burning-ground and remained therein.
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Manussā satthāraṃ vanditvā ekamante ṭhatvā, "bhante, 'mātāpitaro vo kālakatā'ti mā cintayitthā"ti satthārā saddhiṃ paṭisanthāraṃ karonti.
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Men saluted the Teacher, saying to him, “Reverend Sir, do not grieve because your mother and father are dead,” and held sweet converse with him.
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Satthā te "mā evaṃ avacutthā"ti appaṭikkhipitvā parisāya āsayaṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desento –
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Instead of repulsing them by saying, “Speak not thus,” the Teacher surveyed the thoughts of the company and preaching the Law with reference to that particular occasion,
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"Appaṃ vata jīvitaṃ idaṃ,
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Short indeed is this life;
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Oraṃ vassasatāpi miyyati;
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even before a hundred years have passed, one dies;
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Yo cepi aticca jīvati,
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If one lives longer,
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Atha so jarasāpi miyyatī"ti. (su. ni. 810; mahāni. 39) –
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then he dies of old age.
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Idaṃ jarāsuttaṃ kathesi.
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recited the Jarā Sutta, as (above)
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Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.
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Bhikkhū brāhmaṇassa ca brāhmaṇiyā ca parinibbutabhāvaṃ ajānantā, "bhante, tesaṃ ko abhisamparāyo"ti pucchiṃsu.
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The monks, not knowing that the Brahman and his wife had passed into Nibbāna, asked the Teacher, “Reverend Sir, what will be their future state?”
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Satthā, "bhikkhave, evarūpānaṃ asekhamunīnaṃ abhisamparāyo nāma natthi.
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The Teacher replied, “Monks, in the case of such as they, Arahats and sages, there is no future state.
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Evarūpā hi accutaṃ amataṃ mahānibbānameva pāpuṇantī"ti vatvā imaṃ gāthamāha –
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Such as they attain the Eternal, the Deathless, Great Nibbāna. So saying, he pronounced the following Stanza,
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225.
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"Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā;
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They who do no injury, the sages, they who ever control their bodies,
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Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare"ti.
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Such go to a place from which they pass no more; and having gone there, sorrow not.
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Tattha munayoti moneyyapaṭipadāya maggaphalapattā asekhamunayo.
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Kāyenāti desanāmattamevetaṃ, tīhipi dvārehi susaṃvutāti attho.
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Accutanti sassataṃ.
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Ṭhānanti akuppaṭṭhānaṃ dhuvaṭṭhānaṃ.
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Yatthāti yasmiṃ nibbāne gantvā na socare na socanti na vihaññanti, taṃ ṭhānaṃ gacchantīti attho.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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Buddhapitubrāhmaṇavatthu pañcamaṃ.
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