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43.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ Sanctuary.
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Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko.
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And on that occasion in Rājagaha there was a leper named Suppabuddha, a poor, pitiful wretch of a person.
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Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti.
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And on that occasion the Blessed One was sitting surrounded by a large assembly, teaching the Dhamma.
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Addasā kho suppabuddho kuṭṭhī taṃ mahājanakāyaṃ dūratova sannipatitaṃ.
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Suppabuddha the leper saw the large gathering of people from afar
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Disvānassa etadahosi – "nissaṃsayaṃ kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati [bhājīyissati (sī.)].
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and thought to himself, “Without a doubt, someone must be distributing staple or non-staple food there.
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Yaṃnūnāhaṃ yena so mahājanakāyo tenupasaṅkameyyaṃ.
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Why don’t I go over to that large group of people,
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Appeva nāmettha kiñci khādanīyaṃ vā bhojanīyaṃ vā labheyya"nti.
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and maybe there I’ll get some staple or non-staple food.”
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Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami.
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So he went over to the large group of people.
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Addasā kho suppabuddho kuṭṭhī bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ.
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Then he saw the Blessed One sitting surrounded by a large assembly, teaching the Dhamma.
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Disvānassa etadahosi – "na kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati.
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On seeing this, he realized, “There’s no one distributing staple or non-staple food there.
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Samaṇo ayaṃ gotamo parisati dhammaṃ deseti.
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That’s Gotama the contemplative (sitting) surrounded, teaching the Dhamma.
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Yaṃnūnāhampi dhammaṃ suṇeyya"nti.
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Why don’t I listen to the Dhamma?”
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Tattheva ekamantaṃ nisīdi – "ahampi dhammaṃ sossāmī"ti.
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So he sat down to one side right there, [thinking,] “I, too, will listen to the Dhamma.”
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Atha kho bhagavā sabbāvantaṃ parisaṃ cetasā ceto paricca manasākāsi "ko nu kho idha bhabbo dhammaṃ viññātu"nti?
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Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, “Now who here is capable of understanding the Dhamma?”
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Addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ.
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He saw Suppabuddha the leper sitting in the assembly,
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Disvānassa etadahosi – "ayaṃ kho idha bhabbo dhammaṃ viññātu"nti.
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and on seeing him the thought occurred to him, “This person here is capable of understanding the Dhamma.”
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Suppabuddhaṃ kuṭṭhiṃ ārabbha ānupubbiṃ kathaṃ [ānupubbikathaṃ (sī.), anupubbikathaṃ (syā. pī. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ; nekkhamme [nekkhamme ca (sī. syā. pī.)] ānisaṃsaṃ pakāsesi.
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So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., he proclaimed a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensuality, and the rewards of renunciation.
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Yadā bhagavā aññāsi suppabuddhaṃ kuṭṭhiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
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Then when the Blessed One knew that Suppabuddha the leper’s mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path.
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Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva suppabuddhassa kuṭṭhissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma"nti.
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And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, “Whatever is subject to origination is all subject to cessation.”
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Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Having seen the Dhamma, reached the Dhamma, known the Dhamma, gained a foothold in the Dhamma, having crossed over & beyond doubt, having had no more perplexity, having gained fearlessness & independence from others with regard to the Teacher’s message, he got up from his seat and went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side.
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Ekamantaṃ nisinno kho suppabuddho kuṭṭhī bhagavantaṃ etadavoca –
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As he was sitting there he said to the Blessed One,
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"Abhikkantaṃ, bhante, abhikkataṃ, bhante!
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“Magnificent, lord! Magnificent!
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Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.
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Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One–through many lines of reasoning–made the Dhamma clear.
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Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
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I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks.
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Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.
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May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
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Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
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Then Suppabuddha the leper, having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and left, circling him to the right.
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Atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.
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Not long after his departure he was attacked & killed by a cow with a young calf.
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Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
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Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – "yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito, so kālaṅkato.
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As they were sitting there, they said to the Blessed One, “Lord, the leper named Suppabuddha, whom the Blessed One instructed, urged, roused, & encouraged with a Dhamma talk, has died.
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Tassa kā gati, ko abhisamparāyo"ti?
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What is his destination? What is his future state?”
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"Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi.
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“Monks, Suppabuddha the leper was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma.
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Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo"ti.
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With the destruction of the first three fetters, he is a stream-winner, not subject to states of deprivation, headed for self-awakening for sure.”
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Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – "ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko"ti?
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When this was said, one of the monks said to the Blessed One, “Lord, what was the cause, what was the reason, why Suppabuddha the leper was such a poor, pitiful wretch of a person?”
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"Bhūtapubbaṃ, bhikkhave, suppabuddho kuṭṭhī imasmiṃyeva rājagahe seṭṭhiputto ahosi.
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“Once, monks, in this very Rājagaha, Suppabuddha the leper was the son of a rich money-lender.
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So uyyānabhūmiṃ niyyanto addasa tagarasikhiṃ [taggarasikhiṃ (ka.)] paccekabuddhaṃ nagaraṃ piṇḍāya pavisantaṃ.
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While being escorted to a pleasure park, he saw Tagarasikhin the Private Buddha1 going for alms in the city.
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Disvānassa etadahosi – 'kvāyaṃ kuṭṭhī kuṭṭhicīvarena vicaratī'ti?
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On seeing him, the thought occurred to him, ‘Who is this leper prowling about?’
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Niṭṭhubhitvā apasabyato [apabyāmato (syā. saṃ. ni. 1.255)] karitvā pakkāmi.
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Spitting and disrespectfully turning his left side to Tagarasikhin the Private Buddha, he left.
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So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.
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As a result of that deed he boiled in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years.
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Tasseva kammassa vipākāvasesena imasmiṃyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko.
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And then as a remainder of the result of that deed he became a poor, pitiful wretch of a person in this very Rājagaha.
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So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyi sīlaṃ samādiyi sutaṃ samādiyi cāgaṃ samādiyi paññaṃ samādiyi.
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But on encountering the Dhamma & Vinaya made known by the Tathāgata, he acquired conviction, virtue, learning, relinquishment, & discernment.
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So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
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Having acquired conviction, virtue, learning, relinquishment, & discernment on encountering the Dhamma & Vinaya made known by the Tathāgata, now–on the break-up of the body, after death–he has reappeared in a good destination, a heavenly world, in company with the devas of the heaven of the Thirty-three.
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So tattha aññe deve atirocati vaṇṇena ceva yasasā cā"ti.
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There he outshines the other devas both in beauty & in rank.”
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Cakkhumā visamānīva, vijjamāne parakkame;
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As one with eyes & having energy would treacherous, uneven places,
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Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye"ti. tatiyaṃ;
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so a wise one, in the world of life, should avoid evil deeds.2
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