1.8 The Story about the Chief Disciples
Aggasāvakavatthu

“Finding the essential in the unessential,” this {1.83} Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana in Rājagaha, and it was with reference to the announcement made by the Chief Disciples of Sañjaya’s refusal to go to the Teacher. From first to last the story is as follows:

8a The Life of the Buddha

Four immeasurables and 100,000 aeons of time in the past our Teacher was born as a Brahmin prince in the city of Amaravatī, and his name was Sumedha. After acquiring proficiency in all the arts, he renounced wealth amounting to countless millions which he inherited on the death of his mother and father, went forth, went forth amongst the seers, took up his residence in the Himālaya country, and there won for himself the absorptions and the super knowledges.

Now it came to pass on a certain day that [28.194] Dīpaṅkara, the One of Ten Strengths, set out from Sudassana monastery to go to the city of Ramma, and the populace came forth to clear the way. As Sumedha came flying through the air on that day, he observed that a road was being cleared. Therefore selecting for himself a portion of the road which had not yet been cleared, when the Teacher approached, he made of himself a bridge for him, spread his mantle of antelope skin in the mud, laid himself thereon, and said: “Let not the Teacher with his company of disciples tread upon the mud. Let him rather tread upon me; so let him proceed upon his journey.”

When the Teacher beheld Sumedha, he said: “Yonder prince is a nascent Buddha; four immeasurables and 100,000 aeons of time hence {1.84} he will become a Buddha named Gotama.” After Dīpaṅkara came the following Buddhas: Koṇḍañña, Maṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa. One after another these twenty-four Buddhas arose in the world and enlightened the world, and from each of them the Brahmin prince Sumedha received the prophecy.

Now after Sumedha had fulfilled the ten perfections and the ten minor perfections and the ten major perfections, making in all thirty perfections, he was reborn as Vessantara; and in his existence as Vessantara he bestowed mighty alms which caused the earth to quake, and in that existence also he renounced both son and wife. When the term of life allotted to him was come to an end, he was reborn in the Tusita Realm; and when he had remained in this state of existence during the term of life allotted to him, the Devatās of the 10,000 world-system assembled together and thus addressed him:

It is time, Deva, Great Hero,
to arise in your mother’s womb,
crossing the world with its Devas,
awaken to the Deathless State.

Thereupon he made the five great observations, and passing from that state of existence, received a new existence in the royal household of the Sākiyans.

In this royal household he was brought up amid great splendor and in the course of time attained auspicious youth. He spent his youth in three mansions appropriate to the three seasons of the year, enjoying splendor and majesty of sovereignty comparable [28.195] to the splendor of the Deva Realm. In the course of time it came to pass that, as he proceeded on three successive days to the garden to amuse himself, he beheld the three heavenly messengers; namely, a man worn out by old age, a man afflicted with disease, and a dead man. {1.85} On each of the three days he returned to his palace, overcome with emotion.

On the fourth day he beheld a man who had gone forth. “It were well for me to go forth,” said he, conceiving a desire for the going forth; and with this thought in mind, he proceeded to the garden and spent the entire day sitting on the bank of the royal pool. While he sat there, the god Vissakamma approached him, disguised as a barber, and dressed him in rich apparel and adorned him with all manner of adornments. There also he received the message that a son had been born to him, Prince Rāhula; and realizing the strength of affection for a son, he reflected: “I must straightaway break this bond, lest it become too strong for me.” In the evening, as he entered the city, Kisā Gotamī, daughter of his father’s sister, pronounced the following verse:

Happy indeed is that mother,
happy indeed is that father,
happy indeed is that wife whose
husband is such a one as this.

When he heard Kisā Gotamī pronounce this verse, he said: “This woman has taught me where true happiness is to be found,” and taking off a string of pearls, he sent it to her as a present. Having entered his own residence, he lay down on the royal couch, and as he lay there beheld the disgusting appearance of the dancing girls asleep.

Heartsick he roused his courtier Channa, caused his steed Kanthaka to be brought to him, mounted Kanthaka, and taking Channa with him as his companion, and surrounded by the Devatās of the 10,000 world-system, he went forth and made the Great Renunciation. Proceeding to the bank of the river Anoma, he went forth, proceeded to Rājagaha and went about the city receiving alms.

Then he went forth to Mount Paṇḍava and seated himself in Paṇḍava mountain cave. While he was sitting there, the king of Magadha came to him and offered to bestow his kingdom upon him, but this offer of the king he straightaway refused. He promised the king, however, to visit his kingdom so soon as he should attain omniscience. Then he approached [28.196] Āḷāra and Uddaka; but after following their system of discipline, failed to win the attainment which distinguishes one who has attained Arahatship. Thereafter, for a period of six years, he engaged in the great striving.

Early in the morning on the day of the full moon of the month Visākhā {1.86} he ate rice-porridge presented to him by Sujātā, caused his golden bowl to float on the river Nerañjarā, and spent the day in Mahāvana Grove in the various degrees of absorption. In the evening he listened to the praise of his noble qualities bestowed upon him by the Nāga king Kāḷa, ascended the throne of wisdom, received the bundles of grass presented to him by Sotthiya, scattered the grass before him, and formed the following resolution: “I will not abandon this posture until I have utterly ceased to care for the things of this world and my heart has rid itself of the pollutants.”

Thereupon he sat down facing the east, and before the sun had set overcame the host of Māra. In the first watch he acquired the knowledge of previous states of existence; in the second watch he acquired the knowledge of the vanishing of creatures from one state of existence and of their reappearance in another; at the conclusion of the last watch he acquired the knowledge of the causes of existence, fathoming the depths of omniscience and acquiring the Ten Strengths, the four subjects of confidence, and all of the noble qualities.

For seven weeks he remained on the throne of wisdom; in the eighth week he seated himself under the Goatherd’s Banyan tree and meditated upon the depths of the Dhamma, finally arriving at misgivings as to his ability to teach the Dhamma to others.

Straightaway Sahampati Brahma, accompanied by the retinue of the 10,000 world-system with which Mahā Brahma is wont to be accompanied, approached him and requested him to teach the Dhamma to others. Surveying the world with the eye of a Buddha, he acceded to Brahma’s request. “To whom, pray, shall I first teach the Dhamma?” thought he. Surveying the world, he became aware of the death of Āḷāra and Uddaka. But remembering the devoted services of the group of five bhikkhus, AJ: pañcavaggiyānaṁ bhikkhūnaṁ, this is anomalous, as they were samaṇa, not bhikkhu at the time. he arose from his seat {1.87} and went to Kāsipura, meeting Upaka by the way and talking with him.

On the day of the full moon of the month Āsāḷha he arrived at Isipatana in the Deer Park, at the place of residence of the group of five bhikkhus; and when the group of five bhikkhus addressed him improperly, he instructed them how to address him properly. Then he set in motion the Wheel of the Dhamma, giving to drink of the deathless to 180 millions of [28.197] Brahmas, with Aññā Koṇḍañña at their head.

Having set in motion the glorious Wheel of the Dhamma, on the fifth day of the half-month he established all those bhikkhus in Arahatship. On the same day also he perceived that the noble youth Yasa possessed the supporting conditions; and when the noble youth Yasa left his house in disgust at what he saw during the night, he saw him and summoned him, saying: “Come, Yasa!” In that same night also he caused him to attain Stream-entry, and on the following day caused him to attain Arahatship. Afterwards he gave the going forth to his fifty-four companions, employing the formula: “Come, bhikkhus!” And having made them go forth of them, he caused them to attain Arahatship.

There were thus sixty-one Arahats in the world. Having kept residence during the season of the Rains, and having celebrated the Invitation, he sent out the sixty bhikkhus into all the world, saying: “Go forth, bhikkhus, and wander.”

He himself proceeded to Uruvelā, on the way there, in Kappāsika grove, instructing the Thirty Youths known as the Fortunate Group. AJ: Bhaddavaggiya. Of these the least attained Stream-entry and the greatest attained the fruition of Non-returner. All these youths he made go forth with the single formula: “Come, bhikkhus!” And when he had so done, he sent them all out into the world.

Arriving at Uruvelā, he performed 3,500 miracles {1.88} and converted Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa. These were three brothers, ascetics who wore matted hair, with a following of a thousand disciples. These ascetics he instructed in the Dhamma. And when he had so done, he let them go forth with the single formula: “Come, bhikkhus!” Seating them at Gayāsīsa, he established them in Arahatship by teaching the Fire Sermon; then, attended by a thousand Arahats, he went to Latthivana Garden near the city of Rājagaha, intending to redeem the promise he had given to King Bimbisāra.

“The Teacher has arrived,” went forth the cry. Hearing the report, King Bimbisāra approached with 120,000 Brahmin householders, and to him the Buddha taught the Dhamma in a pleasing manner, establishing the king and 110,000 of Brahmins in the fruition of Stream-entry and 10,000 of Brahmins in the refuges.

On the following day he listened to the praise of his noble qualities by Sakka, the Lord of the Devas, disguised as a Brahmin youth, and then entered the city of Rājagaha. Having eaten his meal in the royal [28.198] residence, he accepted the gift of Veḷuvana monastery and took up his residence there. And there it was that Sāriputta and Moggallāna came to him.

8b The Life of Upatissa (Sāriputta) and Kolita (Moggallāna) AJ: for the canonical story see Vin Mv 1.

Before the Buddha appeared in the world, there were two Brahmin villages not far from Rājagaha named Upatissa village and Kolita village. One day a Brahmin’s wife named Rūpasārī, who lived in Upatissa village, conceived a child in her womb; and on the same day a Brahmin’s wife named Moggalī, who lived in Kolita village, likewise conceived a child in her womb. We are told that for seven generations these two families had been firmly knit and bound together in the bonds of friendship; they performed the protection of the womb for the two expectant mothers on the same day. On the expiration of ten lunar months, both women gave birth to sons.

On the day appointed for the naming of the children, they gave the name Upatissa to the son of the Brahmin woman whose name was Sārī, because he was the son of the principal family in Upatissa village; {1.89} to the other boy, because he was the son of the principal family in Kolita village, they gave the name Kolita. As they grew up, both boys attained the highest proficiency in all the arts and sciences. Whenever the youth Upatissa went to the river or the garden to disport himself, five hundred golden litters accompanied him; five hundred chariots drawn by thoroughbreds accompanied the youth Kolita. The two youths had retinues of five hundred Brahmin youths apiece.

Now there is a festival celebrated every year in Rājagaha which goes by the name of the Mountain-Top festival. A couch for the two youths was set up in one place, and the two youths sat together and witnessed the passing show. When there was occasion to laugh, they laughed; when there was occasion to weep, they wept; when it was time to give alms, they gave alms. In this way they witnessed the festivities for several days. But one day, when they had grown wiser, there was no laughter when they might have laughed, as on preceding days, there were no tears when they might have wept, and when their alms were sought they gave no alms.

The following thought, we are told, occurred to the two youths: “Why should we look at this? Before a hundred years have passed, all these people will have gone hence and will no more be seen. It is necessary for us rather to seek the way of release.” And taking this [28.199] thought to heart, they sat down. Then Kolita said to Upatissa: “Friend Upatissa, you do not appear to be pleased and delighted as on previous days. Nay rather, you are afflicted with melancholy. What is in your mind?” – “Friend Kolita, I sit thinking: ‘There is no lasting satisfaction in looking upon these folk; {1.90} this is all unprofitable; it is necessary for me rather to seek the way of release for myself. But why are you melancholy?” Kolita said the same thing. When Upatissa discovered that Kolita’s thoughts were one with his own, he said: “Both of us have had a happy thought. It is necessary for us both to seek the way of release and to go forth together. Under what teacher shall we go forth?”

Now at this time a wanderer named Sañjaya entered the city of Rājagaha, accompanied by a large retinue of wanderers. “We will go forth under Sañjaya,” said Upatissa and Kolita. So they dismissed 500 Brahmin youths, saying to them: “Take the litters and the chariots and go,” and together with the remaining 500, they went forth under Sañjaya. From the day when these two youths went forth under Sañjaya, Sañjaya reached the pinnacle of gain and renown. In but a few days they had passed the bounds of Sañjaya’s teaching. Therefore they asked him: “Teacher, is this all the Dhamma you know, or is there something more besides?” – “This is all there is; you know all.”

Upatissa and Kolita thought to themselves: “If this is the case, it is profitless for us to remain pupils of this teacher any longer. The way of release we went forth to seek for, we certainly cannot obtain from this teacher. But Jambudīpa is an extensive country. Let us journey through villages, market-towns, and royal cities. We shall surely find some teacher who will expound to us the way of release.”

From that time forth, wherever they heard there was a learned ascetic or Brahmin, they went to him and held converse with him. The questions Upatissa and Kolita asked, the others {1.91} were not able to answer; but every question the others asked, Upatissa and Kolita answered. In this manner they traveled all over Jambudīpa; then they retraced their steps and returned to their own homes again. Before they separated, Upatissa said to Kolita: “Friend Kolita, whichever of us first attains the Deathless is to inform the other.” Having made this agreement, they separated.

While they were living under this agreement, the Teacher, after [28.200] traveling from place to place as has been related above, arrived at Rājagaha, accepted the gift of Veḷuvana monastery, and took up his residence at Veḷuvana. Now after the Teacher had sent forth the sixty Arahats to proclaim the virtues of the Three Jewels, saying: “Go forth, bhikkhus, wander for the good of the many,” one of the group of five, the great Elder Assaji, turned back, came to Rājagaha, and on the following day, early in the morning, taking his bowl and his robe, entered Rājagaha for alms. On the same day, early in the morning, the wanderer Upatissa ate his breakfast, and proceeding to the hermitage of the wanderers, saw the elder. When he saw him, he thought to himself: “Never before have I seen one gone forth like this. He must be one of those who have attained Arahatship in this world, or who have entered upon the path leading to Arahatship. Suppose I were to approach this bhikkhu and ask him: ‘For whose sake, friend, have you gone forth? And who is your teacher? And whose doctrine do you profess?’” Then this thought occurred to him: “It is not the proper time to ask this bhikkhu questions, for he is going from house to house for alms. Suppose I were to follow close in the footsteps of this bhikkhu, as those are wont to do who seek some favor?”

Therefore, observing that the elder had received a portion of alms and was on his way to a certain place, and perceiving that he desired to sit down, {1.92} he placed his own wanderer’s stool on the ground and offered it to him; and when he had finished his meal, offered him water from his own waterpot. Having thus performed the duties of a pupil to a teacher, he exchanged pleasant greetings with the elder after the meal was over and said to him: “Calm and serene, brother, are your sense organs; clean and clear is the hue of your skin. For whose sake, friend, did you go forth? And who is your teacher? And whose doctrine do you profess?”

The elder thought: “These wanderers are hostile to the religion I profess; therefore I will show this bhikkhu the profundity of our religion.” But first he explained that he was himself newly ordained, saying: “Friend, no long time have I gone forth; but recently did I approach this Doctrine and Discipline; just now I shall not be able to expound the Dhamma at length.” Thought the wanderer: “I am Upatissa; say much or little according to your ability; I will undertake to fathom the meaning in a hundred ways or a thousand ways.” Therefore he said: [28.201]

Speak a little or else speak much,
but tell me the substance only,
I have need only of the substance,
why should you utter many words?

In response the elder pronounced the first line of the verse:

Whatever things have cause and source,
their cause the Realised One told.

So soon as the wanderer heard the first line, he was established in Stream-entry, perfect in a thousand ways. {1.93} So soon as he was established in Stream-entry, the elder completed the second line: AJ: the lines in italics are only referenced, not quoted in the commentary.

That which is their cessation, such
is the Great Ascetic’s doctrine.

But after he had attained Stream-entry, the higher excellence failed to appear. Therefore he considered: “There must be a reason for this,” and he said to the elder: “Do not carry your teaching of the Dhamma any further; let this suffice. Where does our Teacher reside?” – “At Veḷuvana, brother.” – “Well then, venerable Sir, you go on ahead. I have a friend, and he and I made the following agreement with each other: ‘Whichever of us first attains the Deathless is to inform the other.’ I wish first to redeem this promise. I will bring my friend with me and go to the Teacher, following the same path you take.” So saying, Upatissa prostrated himself before the feet of the elder with the five limbs, AJ: it means he worshipped by placing five limbs on the ground, his hands, feet and forehead. walked thrice around him clockwise, and then took leave of him and went to meet the leader of the wanderers.

The wanderer Kolita saw him approaching from afar and said to himself: “To-day my friend’s face has a hue not as on other days; it must be that he has attained the Deathless.” Therefore he asked him at once whether he had attained the Deathless. Upatissa said in reply: “Yes, brother, I have attained the Deathless.” So saying, he pronounced the same verse Assaji had pronounced. At the conclusion of the verse Kolita was established in the fruition of Stream-entry. Thereupon Kolita said: “Friend, where does our Teacher reside?” – “At Veḷuvana, friend. So I was informed by our teacher the Elder Assaji.” – “Well then, friend, let us go; let us see the Teacher.”

Now it was a distinguishing trait of the Elder Sāriputta that he always held a teacher in profound respect. Therefore he said to his friend: “Friend, let us inform our teacher, the wanderer Sañjaya, that we have attained the Deathless. {1.94} Thus will his mind be awakened, and he will comprehend. But should he fail to [28.202] comprehend, he will at any rate believe what we say to be true; and so soon as he has listened to the teaching of the Buddhas, he will attain the paths and the fruitions.” Accordingly the two wanderers went to Sañjaya.

When Sañjaya saw them, he asked: “Friends, did you succeed in finding anyone able to show you the way to the Deathless?” – “Yes, teacher, such a one have we found. The Buddha has appeared in the world, the Dhamma has appeared, the Saṅgha has appeared. You, sir, are wandering empty, without the essence. Come, sir, let us go to the Teacher.” – “You may go; I cannot go.” – “For what reason?” – “In the past I have gone about as a teacher of the multitude. For me to live the life of a pupil would be like a pot becoming a ladle. AJ: Pāḷi: So idāni mayhaṁ antevāsikavāso nāma cāṭiyā udañcanabhāvappattisadiso, na sakkhissāmi antevāsivāsaṁ vasitun-ti. Burlingame had: “For me to become a pupil again would be as absurd as a chatty to go to a well.” I shall not be able to live the life of a pupil.”

“Do not act thus, teacher.” – “Never mind, friends, you may go, but I cannot go.” – “Teacher, from the moment of the Buddha’s appearance in the world the populace will take perfumes, garlands, and so forth in their hands and will go and do honor to him alone. Let us also go there. What do you intend to do?” – “Friends, which are more numerous in this world, the stupid or the wise?” – “Teacher, the stupid are many, the wise are few.” – “Well then, friends, let the wise men go to the wise ascetic Gotama, and let the stupid come to stupid me. {1.95} You may go, but I shall not go.” – “You will become a famous man, teacher!” said his two former pupils, and departed. As they departed, Sañjaya’s assembly broke up; at that instant the grove was empty. When Sañjaya saw that the grove was empty, he vomited hot blood. Five hundred wanderers accompanied the two on their journey a little way. Of these, two hundred and fifty remained loyal to Sañjaya and turned back; the other two hundred and fifty wanderers the two received as their own pupils and took with them to Veḷuvana.

As the Teacher sat in the midst of the fourfold assembly teaching the Dhamma, he saw the two wanderers approaching from afar. Straightaway he addressed the bhikkhus: “Bhikkhus, here come two friends, Kolita and Upatissa. They will become my pair of disciples, my chief and noble pair.” The two wanderers worshipped the Teacher, sat down respectfully on one side, and spoke thus to the Teacher: “Venerable Sir, we should like to receive the going forth at the hands of the Fortunate One; we should like to take higher ordination.” Said the Fortunate One: “Come, bhikkhus! The Dhamma has been well taught. Lead the holy life, to the end that all suffering may be utterly done away.” Instantly they became possessed of [28.203] bowls and robes created by supernatural power, and became, as it were, elders of a hundred years’ seniority.

By the acts of the company of his disciples the Teacher caused the teaching of the Dhamma constantly to increase. With the exception of the two Chief Disciples all attained Arahatship. The two Chief Disciples, however, did not complete the meditations leading to the three higher paths. What was the reason for this? It was because of the magnitude of the perfection of knowledge of Chief Disciples.

Now venerable Mahā Moggallāna, {1.96} residing near the village Kallavāḷa in the kingdom of Magadha, fell into sloth and torpor on the seventh day after the day of his going forth. But aroused by the Teacher, he shook off sloth and torpor, and applying himself to the meditation subject on the elements given him by the Realised One, completed the meditations leading to the three higher paths and attained the goal of the perfection of knowledge of Chief Disciples.

As for the Elder Sāriputta, he spent the fortnight following his going forth with the Teacher, residing at Sūkarakhata Cave near the same city Rājagaha. Having heard an exposition of the Discourse about Grasping at Feelings AJ: this refers to MN 74. to his own sister’s son, the wandering bhikkhu Dīghanakha, he applied his mind to the Discourse, and like a man who eats rice boiled for another man, attained the goal of the perfection of knowledge of Chief Disciples.

Surely the Venerable Sāriputta is a man of great intelligence. Why, then, does he require a longer time than Mahā Moggallāna to attain the goal of the perfection of knowledge of Chief Disciples? Because the preliminaries are so elaborate. We must understand that the case is analogous to that of a king, who, when he wishes to set out on a journey, is obliged to make great preparations, such as caparisoning riding-elephants. On the other hand a poor man, no matter where he may wish to go, immediately goes there without more ado.

On the very day when Sāriputta and Moggallāna were given the going forth, as the shadows of evening lengthened, the Teacher gathered his disciples together at Veḷuvana, assigned the place of Chief Disciples to the newcomers, and then recited the Pātimokkha. The bhikkhus were offended and said: “The Teacher shows favoritism in bestowing this distinction. In bestowing the place of Chief Disciples, he ought to give the preference to those who were the first to go forth; namely, the Group of Five. If he disregard their claims, he ought to give the preference to the Elder Yasa and his [28.204] fifty-four companions. If he disregard their claims, {1.97} he ought to give the preference to the Fortunate Group of Thirty. If he disregard their claims, he ought to give the preference to the three brothers, Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa. In rejecting the prior claims of all these bhikkhus and giving the place of Chief Disciples to those who went forth last of all, the Teacher shows favoritism.”

The Teacher asked them: “Bhikkhus, what is the subject you are discussing?” When they told him, he said: “Bhikkhus, I show no favoritism in bestowing this distinction. On the contrary I bestow on these bhikkhus and on all others that for which each has made his aspiration. For Aññā Koṇḍañña gave the first fruits of a certain crop nine times, but in so doing did not make an aspiration for the place of Chief Disciple. On the contrary, in bestowing his gift, he made the aspiration that he might be the first to win the foremost estate of all; namely, Arahatship.” – “When was that, venerable Sir?” – “Listen, bhikkhus.” – “Yes, venerable Sir.” Thereupon the Fortunate One related the following

8c Story of the Past: Culla Kāḷa and Mahā Kāḷa

Bhikkhus, 91 aeons of time in the past the Fortunate Vipassī appeared in the world. At that time two brothers, Mahā Kāḷa and Culla Kāḷa, both of them householders, caused a great field to be planted with rice. One day Culla Kāḷa went to the rice-field, hulled a kernel of rice, and ate it, and found it unusually sweet. Shortly afterwards he desired to make a gift of unripe rice to the assembly of bhikkhus presided over by the Buddha. So he went to his older brother and said to him: “Friend, let us have unripe rice hulled and cooked in a manner suitable for the Buddhas, and let us bestow the same in alms.” – “What say you, brother? No one has ever yet had unripe rice hulled and given in alms, nor is anyone likely to do such a thing in the future; don’t spoil the crop.”

The younger brother repeated his suggestion several times. {1.98} Finally the older brother said: “Very well, divide the field into two parts. Do not touch my portion, but do whatever you like in your own portion of the field.” – “Very well,” said Culla Kāḷa. So he divided the field into two parts, hired a large number of men for manual labor, caused grains of unripe rice to be hulled, had it cooked in rich milk, adding ghee, honey, and sugar, and presented the rice thus prepared to the assembly of bhikkhus presided over by the Buddha, saying [28.205] at the conclusion of the meal: “Venerable Sir, by virtue of this my gift of first-fruits may I be the first to win the foremost estate of all; namely, Arahatship.” – “So be it,” said the Teacher, returning thanks.

When he went back to the field and looked at it again, he saw that the entire field was filled with heads of growing rice, bound together, as it were, in sheaves. At this sight he experienced the five kinds of joy. He thought: “I am indeed fortunate.” When the rice was in the ear, he gave first-fruits of rice in the ear. In association with the residents of the village he bestowed the first-fruits of the crop. When the rice was reaped, he gave the first-fruits of the reaping; when it was in the sheaf, the first-fruits of the sheaves; when it was in a pile, the first-fruits of the pile; when it was in the stack, the first-fruits of the stack; when it was threshed, the first-fruits of the threshing-floor; when it was ground, the first-fruits of the flour; when it was measured, the first-fruits of the measuring; when it was put away in the storehouse, the first-fruits of the store. Thus he bestowed the first-fruits of single crop nine times. Whatever he took away was made up, and he had a bumper harvest. Goodness keeps him who keeps it.

Therefore said the Fortunate One: AJ: Ja 510; Thag 303. {1.99}

The Dhamma protects one living by it,
The Dhamma well-practised brings happiness,
This is the advantage of the Dhamma:
It does not lead to bad destinations.

Thus, in the dispensation of the Sambuddha Vipassī, Aññā Koṇḍañña bestowed the gift of first fruits nine times, making the aspiration to be the first to attain the foremost of all estates. Likewise in the dispensation of the Buddha Padumuttara, 100,000 aeons of time in the past, in the city of Haṁsavatī, he gave mighty gifts, and falling at the feet of that Fortunate Buddha, made the aspiration to be the first to attain the foremost of all estates; namely, Arahatship. Thus I bestowed on him only that for which he made his aspiration. I show no favoritism in bestowing distinction.”

“Venerable Sir, what work of merit did the fifty-five noble youths led by Yasa perform?” – “They too made an aspiration for Arahatship at the feet of a certain Buddha and did many works of merit.

8d Story of the Past: Yasa and his Fifty-Four Companions

Afterwards, when a Buddha had appeared in the world, AJ: Burlingame, here and below: “Subsequently, but before the present Buddha appeared in the world.” But what it means is when a Buddha arose they made their aspiration. Aspirations of this kind can only be made in front of a living Buddha. they became friends, banded themselves together for [28.206] the performance of works of merit, and devoted themselves to the care of the corpses of paupers. One day, seeing the dead body of a pregnant woman, they carried the body to the cemetery for the purpose of burning it. To Yasa and four of his companions was assigned the duty of burning the corpse; the rest returned and entered the village.

As the youth Yasa burned the body, piercing it with stakes and turning it over and over, he grasped the thought of the impurity of the body. This thought he communicated to his four companions also, saying: “Behold, friends, this body. Here and there the skin has burst open; it resembles nothing so much as the skin of a mottled cow. It is impure, stinking, {1.100} repulsive.”

Straightaway his four companions also grasped the thought of the impurity of the body. In their turn these five companions went to the village and informed the rest of their friends. As for Yasa, he went home and informed his mother and father and wife, and they all developed the thought of impurity.

This is their previous deed. And because of this very work of merit, consciousness of the impurity of the body arose within Yasa’s mind in the women’s apartments. And thus, because they had acquired the supporting conditions thereto, all of them developed specific attainment. Therefore these youths also obtained precisely that for which they made their aspiration. I show no favoritism in bestowing distinction.”

“But, venerable Sir, what work of merit did the Fortunate Group of thirty perform?” – “They also made an aspiration for Arahatship at the feet of previous Buddhas and performed works of merit.

8e Story of the Past: Thirty Noble Youths

Afterwards, when a Buddha had appeared in the world, they were reborn as thirty wrongdoers; but hearing the admonition addressed to Tuṇḍila, AJ: this refers to Ja 388, Tuṇḍilajātaka. they kept the five precepts for sixty thousand years.

Thus these men also obtained only that for which they made their aspiration. I show no favoritism in bestowing distinction.”

“But, venerable Sir, what work of merit was performed by tUruvelā Kassapa and so on?” – “They also performed works of merit, making an aspiration to attain Arahatship.

8f Story of the Past: Three Brothers Kassapa

Ninety-two aeons of time in the past, two [28.207] Buddhas appeared in the world in the same aeon, AJ: Burlingame, “Ninety-two cycles of time in the past, two Buddhas appeared in the world at the same time.” This is not possible, only one Buddha appears at a time, the two appeared within the same aeon, but at different times. Tissa and Phussa; Phussa’s father was King Mahinda. When Phussa attained Awakening, the king’s youngest son became his Chief Disciple, and the son of the Brahmin chaplain became his Second Disciple. The king went to the Teacher and said: ‘My oldest son is the Buddha, my youngest son is Chief Disciple, and the son of my Brahmin chaplain is Second Disciple.’ And looking upon the three, he said: ‘My very own is the Buddha, my very own is the Dhamma, my very own is the Saṅgha.’ And thrice he breathed forth the exalted utterance: ‘Reverence to him, the Fortunate One, the Arahat, the Perfect Sambuddha.’ Then he prostrated himself before the feet of the Teacher and said: {1.101} ‘Venerable Sir, now, at the end of a life lasting ninety thousand years, it is time, as it were, for me to sit down and close my eyes in slumber. So long as I live, go not to the door of others’ houses, but receive the four requisites from me alone.’ Having thus obtained the Teacher’s consent, AJ: This is at variance with what the Buddha told his own father, when he refused to go to his palace for food daily. the king thereafter attended on him regularly.

Now the king had three other sons besides, the eldest of whom had a retinue of five hundred soldiers, the middlemost three, and the youngest two. One day they sought permission of their father to entertain their brother, the Buddha Phussa, but failed to obtain it. This happened many times.

Shortly afterwards an insurrection broke out on the frontier, and they were sent to suppress it. Succeeding in restoring order on the frontier, they returned to their father. Their father embraced them, kissed their heads, and said to them: ‘Dear sons, I grant you whatever you desire.’ – ‘Very well, your majesty,’ said they, accepting his offer. When, after a few days, their father again said: ‘Dear sons, I grant you whatever you desire,’ they replied: ‘Your majesty, we desire nothing else but only this, that henceforth we may entertain our brother; grant us this boon.’ – ‘I will not grant you this boon, dear sons.’ – ‘If you are unwilling to grant us this privilege permanently, then grant it to us for seven years.’ – ‘That I will not, dear sons.’ – ‘Well then, grant us the privilege for six years, or five, or four, or three, or two years, or for one year; or for seven months, or six, or five, or four, or three months.’ AJ: Burlingame, “… for seven months, or six, or five, or four, or three, or two months, or for one month.” But this is not what is says in the Pāḷi. – ‘That I will not, dear sons.’ – ‘Well then, your majesty, make it one month for each of us; grant us this privilege for three months in all.’ – ‘Very well, dear sons; then entertain your brother for three months.’

Now all three brothers had a single rich man and a single steward, the latter of whom had a retinue of 120,000 serving-men. [28.208] The three brothers summoned the rich man and the steward {1.102} and said to them: ‘During the coming three months we shall take upon ourselves the ten precepts, put on the yellow robes, and reside with the Teacher. In our absence it will be your duty to administer the alms; every day you are to provide all the food, both hard and soft, for ninety thousand bhikkhus and a thousand soldiers. From henceforth we shall have nothing at all to say.’ So the three brothers took their retinue of a thousand men, took upon themselves the ten precepts, put on the yellow robes, and began residence in the monastery.

The rich man and the steward joined forces and performed the duty of almsgiving by turns, taking provisions from the storehouses of the three brothers and bestowing them in alms. But when the children of the serving-men cried for rice-porridge and other kinds of food, the rich man and the steward would give them what they cried for, even before the assembly of bhikkhus arrived. The result was that the assembly of bhikkhus received only what was left over at the end of a meal, and not a fresh supply of food at all. Finally the rich man and the steward became so greedy that they would take food, and pretending that they were going to give it to the children, eat it themselves. At the mere sight of the pleasing food they were unable to resist. They and their associates numbered 84,000 men. Because they ate food which it was their duty to give to the assembly of bhikkhus, when they died and their bodies were dissolved, they were reborn in the Peta Realm.

When the three brothers and their thousand men died, they were reborn in the Deva Realm and spent ninety-two aeons of time in passing between the Deva Realms to the world of humans.

Thus did those three brothers perform works of merit at that time, making the aspiration to attain Arahatship. What they received was only that for which they made their aspiration. I show no favoritism in giving what I give. Now at that time {1.103} their steward was Bimbisāra, their rich man was the lay disciple Visākha, and the three royal princes were the three ascetics of the matted locks.

Their serving-men, reborn at that time among the Petas, after passing from one state of existence to another, both good and bad, were reborn in this present world-cycle in the world of the Petas for the space of four Buddha-intervals. In this present world-cycle they approached first of all the Fortunate Kakusandha, whose term of life was forty thousand years, and asked him: ‘Tell us when we shall obtain something to eat.’ He replied: ‘You will receive nothing to [28.209] eat in my time; but after me the great earth will be elevated a league, and the Buddha Koṇāgamana will appear; you had best ask him.’ They waited all that time, and when the Buddha Koṇāgamana appeared, asked him. He replied: ‘You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Kassapa will appear; you had best ask him.’ They waited all that time, and when the Buddha Kassapa appeared, asked him. He replied: ‘You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Gotama will appear. At that time your kinsman Bimbisāra will be king; he will give alms to the Teacher and will make over to you the merit acquired by that act; at that time you will receive something to eat.”

The length of the period intervening between two Buddhas was to them as the morrow. When the Realised One appeared in the world and King Bimbisāra gave alms on the first day and they failed to receive the fruit thereof, they waited until it was night, and then made a fearful noise and showed themselves to the king. When the king went to Veḷuvana on the following day, {1.104} he related the incident to the Realised One. The Teacher said: “Great king, ninety-two aeons of time in the past, in the dispensation of the Buddha Phussa, these Petas were kinsmen of yours. They ate food which it was their duty to give to the assembly of bhikkhus, and because of this were reborn in the Peta Realm. Passing through the round of existences, they asked the Buddhas Kakusandha, Koṇāgamana, and Kassapa when they should obtain food, and the Buddhas told them this and that. All this time they desired greatly to receive your alms; and the reason why they acted as they did last night was that, when you gave alms, they failed to receive the fruit thereof.” – “But, venerable Sir, in case I were to give alms now, would they receive the fruit thereof?” – “Yes, great king.”

On the following day the king invited the assembly of bhikkhus presided over by the Buddha, bestowed abundant offerings, and said: “Venerable Sir, henceforth may celestial food and drink be the portion of these Petas.” And when he had thus transferred to the Petas the merit of his offering, they received celestial food and drink.

On the following day the Petas made their appearance naked. The king said to the Buddha: “To-day, venerable Sir, these Petas made their appearance naked,” and asked him what he should do. The Teacher said: “Great king, you did not give them clothes.” So on the following day the king presented robes to the assembly of bhikkhus [28.210] presided over by the Buddha, saying: “Henceforth may they possess celestial raiment.” And when he had thus made over to them the merit of his offering, instantly they became possessed of celestial raiment, whereupon they put off their Peta forms and took on the forms of celestial beings.

When the Teacher returned thanks, he said: “They stand beyond the walls,” reciting the Beyond the Walls formula: AJ: this refers to Khp 7, Tirokuḍḍasutta, The Beyond the Walls Discourse. I include a translation.

They stand beyond the walls, and
at the junctions and crossroads,
they stand before the door-posts,
after coming to their homes.

When abundant food and drink,
staple, non-staple, is prepared,
nobody remembers them,
because of these beings’ deeds.

Thus they give to relatives,
those who are compassionate,
pure, excellent, and timely,
appropriate drinks and food.

“May this go to our relatives,
may our relatives be happy!”
Those who have come together,
the departed relatives,
those who have come together

around the food and the drink,
respectfully offer thanks:
“May our relatives live long!
Those to whom we owe this gain,

for we’ve been honoured, those who
give are not without reward!”
For there there is no ploughing,
cattle-rearing is not found,

there is nothing for trading,
buying and selling of gold.
From there they depend on gifts,
the departed who made time.

Just as water rains on the
highlands, flows to the lowlands,
so too what has been given
benefits the departed.

Just as rivers that are full
completely fill the ocean,
so too what has been given
benefits the departed.

“He gave to me, he worked for me,
my kin, friend, companion,”
he should give to the departed,
remembering what they did.

For no tears, or grief, or
any other lamentations,
are of use to the departed,
just so their relatives remain.

But that gift that has been given,
that is well placed in the Sangha,
benefits them for a long time,
right there it is of benefit.

A relative’s duties has been explained -
great honour is done to the departed,
strength has also been given to the monks,
no little merit is produced by you!

At the conclusion of his words of thanksgiving 84,000 living beings had comprehension of the Dhamma. Thus did the Teacher expound the Dhamma, relating the story of the three brothers of the matted locks.

“But, venerable Sir, what work of merit did the Chief Disciples perform?” – “They made their aspiration to attain the station of Chief Disciples one immeasurable period of time and 100,000 aeons of time additional in the past.

8g Story of the Past: Sarada and Sirivaḍḍha

Sāriputta was reborn in the family of a Brahmin of great wealth, and was called the young Brahmin Sarada. AJ: Saradamāṇava, māṇava signifies he was a young brahmin. Burlingame translates as Prince Sarada, but this is never the meaning. Moggallāna {1.105} was reborn in the family of a householder of great wealth, and was called householder Sirivaḍḍha. The two youths were friends from the time when they played in the dirt together.

The young Brahmin Sarada came into a large family inheritance on the death of his father. One day, when he was alone by himself, he thought: ‘I have certain knowledge of the life of this world only; I know nothing of the life of the world beyond. All they that are born are certain to die. I ought to go forth, enter some Saṅgha, and seek the way of release.’ Therefore he approached his friend and said: ‘Friend Sirivaḍḍha, it is my intention to go forth and seek the way of release. Can you, or can you not, go forth with me?’ – ‘Friend, I cannot go forth; you alone go forth.’ The young Brahmin Sarada thought to himself: ‘No one ever yet went to the world beyond with companions or kinsmen or friends. What one does, he must do by himself.’

Accordingly he threw open the doors of his treasure-house and bestowed abundant alms on paupers and travelers and beggars. Having so done, he went forth to the foot of a certain mountain and went forth in the seers’ going forth. First one, then two, then three, then many others followed his example in adopting the monastic life. Finally there were 74,000 ascetics with matted locks. Sarada [28.211] acquired the five super knowledges and the eight higher attainments, and taught those ascetics of the matted locks the processes necessary to the practice of absorption. All of them acquired the five super knowledges and the eight attainments.

At this time the Buddha Anomadassī appeared in the world. His city was Candavatī. His father was Yasavanta, of the noble caste, and his mother was Devī Yasodharā. His Bodhi tree was the Ajjuna tree. Nisabha and Anoma were his Chief Disciples, Varuṇa was his supporter, and Sundarā and Sumanā were his principal female lay disciples. His term of life was 100,000 years, his stature {1.106} was fifty-eight cubits, and the radiance from his body flashed twelve leagues. He had a retinue of 100,000 bhikkhus.

One day at dawn, arising from a meditation of great compassion, he surveyed the world and beheld the ascetic Sarada. Thereupon he became aware of the following: ‘To-day, through my approaching the ascetic Sarada, there will be a mighty teaching of the Dhamma. Sarada will make his aspiration for the place of Chief Disciple, and his friend, the householder Sirivaḍḍha, will make his aspiration for the place of Second Disciple. At the conclusion of the discourse the 74,000 ascetics with matted locks who compose his retinue will attain Arahatship. Therefore it is necessary for me to go there.’

Accordingly, taking his own bowl and robe, saying not a word to anyone else, proceeding in solitude like a lion, he commanded: ‘Let Sarada know that I am the Buddha.’ And while the ascetic Sarada’s pupils were absent seeking various kinds of fruits, he descended from the sky and alighted on the earth before Sarada’s very eyes.

When the ascetic Sarada beheld the supernatural power of the Buddha and the perfection of form of the Buddha, he pondered in his mind the mantras relating to the characteristics of a great man. And he said to himself: ‘One endowed with these marks, if he lives the household life, is a king, a Universal Monarch. Having gone forth, he is one who has rolled back the veil of passion, an Omniscient Buddha. This man is without doubt a Buddha.’

Therefore he advanced to meet him, worshipped him with the five limbs, prepared a seat and offered it to him. The Fortunate One seated himself in the seat prepared for him, and the ascetic Sarada, selecting a seat appropriate to himself, sat down respectfully on one side.

At that moment the 74,000 ascetics of the matted locks, who had been absent gathering various kinds of sweet and juicy fruits, returned to their teacher. Seeing the Buddha seated and their [28.212] own teacher seated near him, they said: {1.107} ‘Teacher, we used to go about this world thinking to ourselves: “There is no one greater than you.” But as for this man, we are certain that he is greater than you.’ – ‘Friends, what say you? Do you mean to compare a grain of mustard seed to Mount Sineru, 68,000 leagues high? Little sons, do not compare me to an Omniscient Buddha.’ Then those ascetics thought to themselves: ‘Were this an insignificant man, our teacher would not use such a comparison as this. How great indeed must this man be!’ And forthwith they fell before his feet and prostrated themselves before him.

Then their teacher said to them: ‘Friends, we have here no offering suitable to present to the Buddhas, and the Teacher has come here at a time when we usually go the rounds for alms; let us give him gifts according to our ability. Fetch here all manner of fruits that are choicest.’ And having thus caused them to fetch fruits, he washed his hands and himself placed the fruits in the bowl of the Realised One. The moment the Teacher touched the fruits which were brought, the Devatās imparted a celestial flavor to them. The ascetic Sarada also himself filtered water and presented it to the Teacher. After the meal was over, while the Teacher still remained seated, Sarada summoned all of his pupils, and sitting down, discoursed pleasantly with the Teacher.

The Teacher thought to himself: ‘Let the two Chief Disciples approach, together with the assembly of bhikkhus.’ Straightaway together with their retinue of 100,000 Arahats they approached, worshipped the Teacher, and sat down respectfully on one side. Then the ascetic Sarada {1.108} addressed his pupils as follows: ‘Friends, the seat wherein sit the Buddhas is low, and there is no seat for the 100,000 bhikkhus. To-day you should render high honor to the Buddha. Fetch from the foot of the mountain flowers possessing bright colors and sweet perfumes.’

There is a saying: ‘Time occupied in talk is wasted; inconceivable is the range of psychic power possessed by one endowed with supernatural power,’ and so it was in this case. In but an instant those ascetics brought back flowers possessing bright colors and sweet perfumes and arranged a cushion of flowers a league long for the Buddhas. Then they arranged a cushion of flowers three quarters of a league long for the two Chief Disciples. The cushions for the rest of the bhikkhus were half a league long or less; those for the novices were 640 metres long. It is not permissible to ask the question: ‘How could seats of such great [28.213] size be arranged in this hermitage?’ This was made possible by psychic power. When the seats had thus been made ready, the ascetic Sarada took his stand before the Realised One, and raising his clasped hands in an attitude of reverent salutation, said: ‘Venerable Sir, ascend this bed of flowers to my everlasting welfare and salvation.’ Therefore it is said:

Having gathered various
flowers and scents into one,
and prepared a flower seat,
this is the word that he spoke:

‘Sit on this, my prepared seat,
Hero, if it is suitable,
bring confidence to my mind
on this seat made of flowers.’

The Buddha, for seven nights
and days sat on the flower seat,
bringing confidence, gladdening my mind,
(in the world) together with its Devas.

While the Teacher sat thus, the two Chief Disciples with the rest of the bhikkhus {1.109} sat each in the seat which had been prepared for him. The ascetic Sarada, taking a great flower-parasol, held it over the head of the Realised One. The Teacher said: ‘May this honor rendered to me by the ascetics of the matted locks yield rich fruit.’ And straightaway he entered into a state of absorption, attaining cessation. Observing that the Teacher had attained cessation, the two Chief Disciples likewise entered into a state of absorption and attained cessation.

For seven days the Teacher sat there, enjoying the bliss of cessation. When it was time to seek food, Sarada’s pupils went into the forest and ate wild fruits and other varieties of fruits. The rest of the time they stood holding out their hands in an attitude of reverent salutation before the Buddhas. The ascetic Sarada, however, went not to seek food, but for seven days continuously held the flower-parasol over the Buddha, experiencing thereby intense joy and pleasure.

When the Teacher arose from absorption, he said to his Chief Disciple the Elder Nisabha, who sat on his right hand: ‘Nisabha, return thanks to the ascetics who have honored us with flowers and seats.’ Thereupon the elder, like a mighty warrior who has just received high distinction at the hands of a Universal Monarch, his heart filled with joy, manifesting the perfection of knowledge capable of attainment by a disciple, began the address of thanksgiving for the flowers and seats. At the end of the discourse the Buddha addressed the Second Disciple as follows: ‘Do you also teach the Dhamma to the bhikkhus.’ Thereupon the Elder Anoma, pondering the Three Baskets, the word of [28.214] the Buddhas, taught the Dhamma. But although the two Chief Disciples taught the Dhamma, no single bhikkhu present attained comprehension of the Dhamma.

Then the Teacher, manifesting the infinite power of a Buddha, began to teach the Dhamma, with the result that at the conclusion of his discourse all 74,000 ascetics of the matted locks attained Arahatship, with the sole exception of the ascetic Sarada. Then the Teacher stretched forth his hand and said to them: ‘Come, bhikkhus!’ Instantly their hair and beard disappeared, and the eight requisites were attached to their persons.

Do you ask: ‘Why did not the ascetic Sarada attain Arahatship?’ It was because his mind was distracted. We are told that when he seated himself in the seat of the Second Disciple of the Buddhas, {1.110} and the Chief Disciple, manifesting the perfection of knowledge of a disciple, taught the Dhamma, at the very moment when he began to listen to the teaching of the Dhamma by the Chief Disciple, the following thought arose in his mind: ‘Oh that at some time in the future, in the dispensation of a Buddha who shall arise hereafter, I might receive the burden which this disciple has received! Because of this thought, we are told, he was unable to attain the paths and the fruitions.

Sarada, however, worshipped the Realised One, and standing face to face with him, said: ‘Venerable Sir, what is the title in your dispensation borne by the bhikkhu who sits in the seat next to you?’ – ‘He it is that follows me in setting in motion the Wheel of the Dhamma which I have set in motion; he it is that has reached the pinnacle of the perfection of knowledge capable of attainment by a disciple; he it is that has grasped the sixteen forms of knowledge; he it is that is therefore called in my dispensation a Chief Disciple.’ – ‘Venerable Sir, here for seven days have I stood holding the flower-parasol over you, thereby rendering honor to you. As the fruit of this work of merit, I do not wish for a second existence as Sakka or Brahma. But at some time in the future may I become the Chief Disciple of a certain Buddha, even as is this present Elder Nisabha.’

When Sarada had made this aspiration, the Teacher considered within himself: ‘Will the aspiration of this man be fulfilled?’ Therefore he sent forth his perception into the future, and surveying the ages of the future, he passed before his mind a period of incalculable length and 100,000 aeons of time in addition; whereupon he saw that his aspiration would be fulfilled. So when the Teacher saw that his aspiration would be fulfilled, he said to the ascetic Sarada: ‘This aspiration of yours will not be in vain. For at the end of a period of incalculable [28.215] length and 100,000 aeons of time in addition, Gotama Buddha will appear in the world. His mother will be Queen Mahā Māyā, his father will be King Suddhodana, his son will be Rāhula, his attendant will be Ānanda, and his Second Disciple will be Moggallāna. And you will be his Chief Disciple, the Captain of the Dhamma, and your name will be Sāriputta.’ {1.111}

When the Teacher had thus predicted the future of the ascetic, he taught the Dhamma, and then, surrounded by his company of bhikkhus, flew up into the air and departed. The ascetic Sarada sought out the pupils and elders and sent the following message to his friend, the householder Sirivaḍḍha: ‘Venerable Sirs, say to my friend: “Your friend the ascetic Sarada fell down before the feet of the Buddha Anomadassī and made his aspiration for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you make your aspiration for the place of Second Disciple.”’ And when he had thus spoken, he preceded the elders by a different route and went and stood at the door of Sirivaḍḍha’s residence.

When Sirivaḍḍha saw him he said: ‘At last, after a long absence, my noble friend has returned.’ And straightaway he seated his friend in a seat, and having seated himself in a lower seat, asked him: ‘But, venerable Sir, have you no pupils and attendants?’ – ‘Yes, my friend, the Buddha Anomadassī came to our hermitage, and we did him honor to the extent of our power. The Teacher taught the Dhamma to all, and at the conclusion of his discourse all the members of our community excepting me attained Arahatship and went forth. When I saw the Chief Disciple of the Teacher, the Elder Nisabha, I made my aspiration for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you also make your aspiration for the place of Second Disciple under his dispensation.’ – ‘But, venerable Sir, I am not on terms of familiar acquaintance with the Buddhas.’ – ‘I will assume the burden of talking with the Buddhas; you prepare a Great Resolve.’

When Sirivaḍḍha heard his words, he adorned a space eight acres in extent before the door of his residence with the respect due to a king, sprinkled sand, {1.112} scattered flowers of five kinds, including Takoli flowers, caused a pavilion to be erected with a thatch of blue lotuses, caused the seat of the Buddha to be made ready, and seats for the bhikkhus also to be prepared. And having caused abundant offerings and gifts to be prepared, he directed the ascetic Sarada to [28.216] invite the Buddhas. So the ascetic took the assembly of bhikkhus presided over by the Buddha and went with them to Sirivaḍḍha’s residence, advanced to meet them, took the bowl from the hand of the Realised One, conducted them into the pavilion, seated the assembly of bhikkhus on the seats prepared for them, offered them with the water of donation, and provided them with the choicest food.

At the conclusion of the meal, having clothed the assembly of bhikkhus with robes of great price, he said to the Teacher: ‘Venerable Sir, it was for the purpose of gaining no mean place that this entertainment was undertaken. Show your gracious compassion by remaining here in this manner for a period of seven days.’ The Teacher condescended to remain. For seven days Sirivaḍḍha bestowed abundant offerings in this manner. At the end of his almsgiving he worshipped the Teacher, and standing before him with hands clasped in an attitude of reverent salutation, said: ‘Venerable Sir, my friend the ascetic Sarada made his aspiration to become Chief Disciple of a certain Teacher. May I also become his Second Disciple.’

The Teacher looked into the future, and beholding the fulfillment of his aspiration, made the following prophecy: ‘At the end of a period of incalculable length and 100,000 aeons of time in addition, you will become the Second Disciple of Gotama Buddha.’ Hearing this prophecy of the Buddhas, Sirivaḍḍha was filled with joy and satisfaction. The Teacher returned thanks for the offering of food, and then, surrounded by the company of bhikkhus, returned to the monastery.

This, bhikkhus, was the aspiration made by my sons at that time. They have received precisely that for which they made their aspiration. When I give, I give without respect of persons. {1.113}

When the Teacher had thus spoken, the two Chief Disciples worshipped the Fortunate One and said: “Venerable Sir, when we were yet householders, we went to see the festivities of the Mountain-Top,” and then told the entire story of the events which had recently taken place, to their attainment of Stream-entry at the hands of the Elder Assaji. Then they said: “Venerable Sir, we went to our teacher, desiring to lead him to your feet, and pointed out to him the shallowness of his own views, and dwelt upon the advantages of his coming here. But he said to us: ‘For me to live the life of a pupil would be like a (full) pot becoming an (empty) bucket. I shall not be able to live the life of a pupil.’ We replied: ‘Teacher, [28.217] the populace will now take perfumes, garlands, and so forth in their hands, and will go to do honor to the Teacher alone. What do you intend to do?’ He said: ‘Which are the more numerous in this world, the stupid or the wise?’ We replied: ‘Teacher, the stupid are many; the wise are few.’ – ‘Well then,’ said he: ‘let the wise men go to the wise ascetic Gotama, and let the stupid come to stupid me. As for you, go where you like.’ With these words, venerable Sir, did he refuse to come here.”

When the Teacher heard this, he said: “Bhikkhus, by reason of the wrong views which he holds, Sañjaya has mistaken falsehood for truth and truth for falsehood. But you, by reason of your own wisdom, have rightly discerned that which is true in its truth and that which is false in its falsity, and you have done wisely to reject that which is false and accept that which is true.” So saying, he pronounced the following verses:

11. Asāre sāramatino, sāre cāsāradassino,
te sāraṁ nādhigacchanti, micchāsaṅkappagocarā.

Finding the essential in the unessential,
seeing the unessential in the essential,
they do not understand what is the essential,
and resort to wrong intention. {1.114}

12. Sārañ-ca sārato ñatvā, asārañ-ca asārato,
te sāraṁ adhigacchanti, sammāsaṅkappagocarā.

Knowing the essential in what is essential,
and the unessential in the unessential,
they come to understand what is the essential,
and resort to right intention.

At the conclusion of these verses many reached the fruition of Stream-entry, and those who had assembled also had benefit from the Dhamma teaching.