10: The Story of Sātāgiri and Hemavata
The Buddha delivered the Dhamma Wheel (Dhamma-cakka) discourse just before sunset on the full-moon day of the month of July (Āsāḷha), in the year 528 BCE. At midnight, he taught the Discourse concerning Hemavata (Hemavata-sutta), sometimes called the Discourse concerning Sātāgiri (Sātāgiri-sutta, Snp 1.9).
The reason, in detail, for teaching the said discourse was as follows: In this Fortunate Aeon (Bhadda-kappa) with the human lifespan running upto 20,000 years, Buddha Kassapa appeared, and he entered Parinibbāna after living for 16,000 years, which was four-fifths of the lifespan (āyu-kappa). The cremation of his remains was carried out with great reverence. The corporeal relics of the Buddha did not break up into pieces but remained as a big solid mass of gold. This was a natural law (dhammatā) with all long-lived Buddhas.
As for short-lived Buddhas, they attain Parinibbāna even before many people had the opportunity of seeing them. And so, being considerate and merciful, and being desirous that: “The many people living in such and such towns and villages should gain merit by worshipping the relics, even after I attain Parinibbāna,” they made a resolution thus: “Let my relics break up to pieces and be scattered.” This being the case, the relics of the short-lived Buddhas, like those of our Buddha, broke into pieces and were scattered like gold dust.
The people built a large relic shrine (stūpa), one league in height and also one league in circumference, and enshrined the one and only relic of Buddha Kassapa in it. Each side in one direction measuring one mile in length, and each side had a large entry gate so that the intervening distance between one gate and the next was one mile.
King Kiki of Bārāṇasī donated one gate; his son, Prince Pathavindhara, donated another; the officials, led by the army general, donated the third; and the public, led by a rich man, donated the last. The bricks used for building the large shrine were only of gold and precious stones; and each brick was worth 100,000 pieces of money. In building the shrine, realgar was used for cement and fragrant butter oil was used for water. After the large shrine had thus been built, two friends of good families renounced the world and entered the monkhood in the presence of senior disciples who had followed the Buddha during his lifetime.
It is to be noted especially that in the Dispensation of long-lived Buddhas, only such senior disciples were qualified to perform ordination of novices and of monastics and to give guidance to them. Those who became disciples only after the Parinibbāna of the Buddha were not qualified to undertake such tasks.
Then the said two monk-friends of good family asked the senior disciples: “Sir, what are the tasks of monks to be undertaken in the Dispensation of the Buddha?” Thereupon the senior disciples (sāvaka) addressed them in reply: “Monks, there are two duties for monks to fulfil in the Dispensation of the Buddha: 1) The practice of insight meditation (vāsa-dhura) and 2) the learning or teaching of the scriptures (pariyatti-dhura). Of these two a monk of good family stays with his preceptors for five years, attending to their needs, learning and mastering the Monastic Rules (Pātimokkha) and two or three sections (bhāṇavāra) of the discourses (sutta) and taking proper training in insight (vipassanā) meditation and also cutting off attachment to his company of fellow monks, as well as to his male and female supporters. And, after entering a big forest, away from people, he practises meditation for the realization of Awakening. This is the monastic duty, the practice of insight meditation (vāsa-dhura). Or he should, according to his ability, learn and become skilled in one collection (nikāya) of the baskets (piṭaka), or two, three, four or five collection of the baskets and should strive for the development of the correct and pure learning (pariyatti-sāsana) in the letter and the spirit. This is the duty of the monk, to learn or teach (pariyatti-dhura).”
Saying: “Of the two duties that monks should fulfil, the practice of insight meditation (vāsa-dhura) is superior and more praiseworthy,” the two monk friends nevertheless agreed: “We are still young. We should fulfil the practice of insight meditation only when we grow older. Before we become old, we shall practise for the fulfilment and completion of the duty of learning or teaching of the scriptures (pariyatti-dhura).” Intelligent by nature, they became well-versed in all three baskets (piṭaka) within a short period of time and were also very skilled in making decisions on questions of the Discipline (Vinaya). By virtue of their knowledge of the scriptures, the two monk-friends became renowned in the Dispensation (Sāsana) and they came to always have a large retinue and plenty of gifts and offerings. Each of them had as many as 500 monk followers. The two elders remained gaving exhortation (ovāda) to the four assemblies of people who came to their presence. This being the case, the Dispensation prospered and shone as if the Buddha had reappeared.
Dhamma and Not Dhamma
At that time, there lived two monks, one who taught Dhamma (Dhamma-vādī) and one who taught what was against Dhamma (adhamma-vādī), in a monastery near a village. Of the two, the monk who taught what was against Dhamma was cruel and harsh in speech. One day, when the monk who taught Dhamma came to know clearly about the other monk’s offence against some disciplinary rule (sikkhāpada), he rebuked the latter thus: “My friend, your conduct is unbecoming of the Dispensation (Sāsana)!” Thereupon the monk who taught what was against Dhamma, in order to disrupt the original trend of speech, retorted by saying: “My friend, what do you see of me? What do you hear of me? Don’t make any rash accusation!” The monk who taught Dhamma replied: “My friend, the noble elders who are upholders of the Discipline (Vinaya-dhāra) will know best.”
The monk who taught what was against Dhamma, thinking: “If the elders who uphold the Discipline are to decide this matter according to the Vinaya, I will certainly have no support to resort to in the Dispensation (Sāsana),” and he went instantly to the two elders who uphold the Discipline. He approached them with certain requisites as presents in order to beguile and persuade them to favour him. He respectfully made obeisance and offered what he had brought to them and tried to receive their guidance. He pretended to be one who had due respect for them and was desirous of staying near them at their service.
One day the monk who taught what was against Dhamma went to the meeting place of the elders who uphold the Discipline and after paying respects to them remained standing obstinately even though elders asked him to leave. The elders asked him: “Friend, do you have anything special to tell us?” and he replied: “Yes, sirs, there is. I have had a dispute with another monk over a breach of a precept. If he, the complainant (codaka) monk, comes to you and reports this matter, please do not decide according to what is deemed suitable.” When the elders replied: “In the matter that has been brought before the Saṅgha, it is not fit and proper not to give a decision according to what is deemed right,” he begged them, saying: “Venerable sirs, if such a decision is made, there will be no support for me to resort to in the Dispensation (Sāsana). Let this misdeed be my own. I shall bear its consequences in Saṁsāra. Just do not come to a decision in that matter, please!”
Being persistently and unavoidably pressed by the monk who taught what was against Dhamma, the elders who uphold the Discipline finally gave in and said: “All right, monk!” After obtaining the consent of the elders who uphold the Discipline, the monk who taught what was against Dhamma went back to the village monastery; and, thinking: “I have done everything I wanted to do with the elders who uphold the Discipline,” and he became more domineering, repressive, contemptuous, harsh and adamant in dealing with the monk who taught Dhamma.
The monk who taught Dhamma, thinking: “This monk who taught what was against Dhamma has in fact no fear indeed!” instantly departed from the monastery and went to the thousand monks who were the followers of the elders who uphold the Discipline and addressed them: “Brethren, should not the matter coming up to the Saṅgha be decided in accordance with the Discipline? Or, without allowing the matter to come up to the Saṅgha, should not the complainant (codaka) monk and the accused (cuditaka) monk be made to admit their own faults and have their dispute amicably settled? But now, these elders who uphold the Discipline neither decide the matter by themselves nor allow it to be amicably settled by us through compromise. What does
Taking advantage of this, the monk who taught what was against Dhamma said in repressive terms: “My friend, you have said previously that the elders who uphold the Discipline would know. Well, you had better report that matter now to them.” He then departed after saying harshly: “From now on, you are totally ruined! Don’t come back to the village monastery where we dwell!”
Thereafter the monk who taught Dhamma went to the elders who uphold the Discipline and bewailed loudly: “Venerable sirs, thinking: “This monk who taught what was against Dhamma attends to our needs and pleases us,” you have no consideration for the Dispensation (Sāsana) of the Buddha but have consideration only for an individual; you give no protection to the Dispensation (Sāsana) but only give protection to a shameless immoral individual (alajjī-dussīla-puggala). Sirs, from today onwards you ought not to decide any matter coming under the Vinaya. On this day does Buddha Kassapa attain Parinibbāna indeed!” he then departed from the elders who uphold the Discipline, and wept grumbling: “The Dispensation (Sāsana) of Buddha Kassapa has in fact been irreparably ruined!”
Thereupon the two elders who uphold the Discipline were deeply agitated and became remorseful (kukkucca), saying: “Showing regard and giving protection only to that shameless immoral individual, we happen to have thrown away the solid jewel of the Dispensation (Sāsana) into the deep waters of a chasm.” Injured and oppressed in mind and heart by remorse, they were not reborn in any higher realm upon their death.
Of the two elders, one was reborn as a Yakkha by the name of Hemavata on Mount Hemavata of the Himavanta, and the other was reborn also as a Yakkha by the name of Sātāgiri on Mount Sāta in the Middle Country (Majjhima-desa). The thousand monk followers of these two elders were not reborn in any higher celestial abode either. Since they had followed the same practice as that of the two elders, they were reborn as followers, 500 to each of the two Yakkhas. The supporters of the four requisites of the elders who uphold the Discipline, however, took rebirth on some higher planes of Deva existence.
Both Hemavata and Sātāgiri were Devas of great power and glory and included in the list of 28 Deva generals. It was the custom of the Devas to hold meetings to make decisions in judicial proceedings eight times each month at the pavilion called Nāgavatī, Or, Bhagalavatī, according to the Ceylonese traditions. on the flat realgar rock-surface in the Himavanta forests. These two Yakkhas usually participated in the meetings.
Sātāgiri and Hemavata, seeing each other in the said meetings of Devas and remembering their past lives in the human world, asked each other regarding the place of their present existence thus: “Friend, in which place have you been reborn? As for you, friend, what is your place of rebirth?” And they were afflicted with great anguish when recounting their fate: “Friend, we have in fact been irreparably ruined! Even though we had practised the Dhamma for the whole period of 20,000 years during the Dispensation (Sāsana) of Buddha Kassapa in the past, we were reborn as Yakkhas because of our shameless, immoral and wicked friend. Our supporters of the four requisites have, however, been reborn in the higher realms of sensual pleasures.”
The Mutual Promises
Thereafter, Sātāgiri told Hemavata: “My friend Hemavata, the Himavanta where you are living is said to be a marvellous and extraordinary place. So, in case you see and hear anything strange and irregular, kindly come and let me know.” Hemavata also told Sātāgiri: “My friend Sātāgiri, the Middle Country, where you are living, is a region where noble personages appear or live, and is said to be a marvellous and extraordinary country. In case you see and hear anything strange and irregular, please come and inform me.” In this manner the two friends, Sātāgiri and Hemavata had made a mutual promise, and lived on without being able to discard their lives as Yakkhas; even one immeasurable period between the appearance of one Buddha and that of another (Buddhantara-kappa) had passed in the meantime. During this period the
At that time, our Bodhisatta had been practising and developing the ten perfections (pāramī) during the whole period of four immeasurable periods and 100,000 aeons, from the time he received the definite prophecy from Buddha Dīpaṅkara about his becoming a Buddha to the time of his life as King Vessantara. He was then reborn in Tusita realm and lived through the full lifespan of a Deva. At the request made by the Devas who had come from the 10,000 world-element, after making the five great investigations, he gave his assent to them to become a Buddha. He next took conception in the lotus-like womb of Queen Mahā Māyā in this human world, causing the 10,000 world-element to tremble while the 32 great omens were appearing.
These two friends, Sātāgiri and Hemavata, were aware of the appearance of the 32 great omens at the time when the Bodhisatta took conception; but it so happened that they did not take notice of them. They failed to reflect: “These great omens appear on account of the Bodhisatta being conceived.” The 32 great omens distinctly appeared also on the occasion of the Bodhisatta’s birth, on the occasion of his renunciation of the world and on the occasion of his becoming a Buddha. Although they were aware of the appearance of these great omens, they did not ponder and realize: “These great omens appear on account of these events.”
When the Buddha summoned the Group-of-Five monks and taught the Dhamma Wheel (Dhamma-cakka) discourse, which is of three phases and twelve aspects, there was the distinct occurrence of a severe earthquake as well as that of the marvellous and extraordinary 32 great omens. This was first taken notice of only by Sātāgiri of the two Devas, and, knowing that the Buddha was then teaching the Dhamma Wheel (Dhamma-cakka) discourse, the primary cause of the omens, he went into the presence of the Buddha together with his retinue of 500 Yakkhas and listened to the teaching of the Dhamma Wheel (Dhamma-cakka). But he was unable to attain any significant path and fruition.
The reason was that Sātāgiri, while listening to the Dhamma Wheel discourse, remembered his friend, Hemavata, and surveyed the audience, wondering: “Has my friend Hemavata come to this Dhamma assembly? Or, has he not come?” Not finding Hemavata, his mind became distracted: “How could my friend Hemavata be so late! He might not be able to listen to the Buddha’s teaching of the Dhamma Wheel, which is so wonderful and splendid in letter and in spirit!” For this very reason, he was unable to realise any important path and fruition.
The Buddha had not yet concluded the teaching of the Dhamma Wheel discourse even by sunset. Thereupon, thinking: “I will go and bring my friend Hemavata to listen to the Dhamma Wheel discourse,” Sātāgiri created vehicles of elephants, horses, Garuḷas, etc. and travelled through the air in the direction where Hemavata and his retinue of 500 Yakkhas were.
The Meeting of Sātāgiri and Hemavata in the Sky
Even though the 32 great omens appeared on the occasions of the Bodhisatta’s conception, birth, renunciation, becoming a Buddha and Parinibbāna, they did not last long but disappeared in a moment. At the time when the Buddha taught the Dhamma Wheel (Dhamma-cakka) discourse, however, not only were the 32 great omens of awesome, marvellous and extraordinary nature but they did not disappear in a moment. In fact, they remained for quite a long time before disappearing. Seeing the marvellous and extraordinary appearance of the 32 great omens while inside the Himavanta forests, Hemavata also thought thus: “Ever since my birth in this forest, this great mountain has never been so marvellously and extraordinarily delightful and perfect. It has so happened now. Therefore, in accordance with our promise I will go and bring my friend, Sātāgiri, right away, to luxuriate in these marvellous flowers of the Himavanta forests.” And, as in the case of Sātāgiri, he also created vehicles of elephants, horses, Garuḷas, etc. and made an aerial journey in the direction of the Middle Country, accompanied by his retinue of 500 Yakkhas.
The two Yakkhas met each other in the sky above Rājagaha city. When asked by the other
When Sātāgiri asked Hemavata: “My friend, Hemavata, do you know why these flowers blossom unseasonally and so marvellously?” The latter replied: “I do not know, my friend, Sātāgiri.” Sātāgiri then told Hemavata: “My friend, Hemavata, this marvellous and extraordinary feature has happened not only in this Himavanta. In fact, the same has happened everywhere in the 10,000 world-element. My friend, Hemavata, a Buddha has appeared in the three worlds of humans, Devas and Brahmas. The Buddha is at present teaching the Dhamma Wheel discourse in the Deer Park called Isipatana, near Bārāṇasī city. Because of the teaching of the Dhamma Wheel discourse by the Buddha, the 32 marvellous, unprecedented and extraordinary great omens have distinctly appeared all over the world.”
Lady Kāḷī Becomes a Stream-enterer
It was the day in which the grand festival of the month of July (Āsāḷha) was being celebrated. At that time, like a divine damsel enjoying divine luxury in the divine city of Tāvatiṁsa, which was adorned with ornaments everywhere, a lady, by the name of Kāḷī who was pregnant, residing in Rājagaha city which she had returned to to have her baby in her parent’s home, having gone up to the upper terrace of her parents’ mansion and having opened the lion-adorned window, was standing and getting some air, to ease the pains of her impending labour.
Lady Kāḷī hailed from Rājagaha city. On coming of age, she was married in
Overhearing the whole conversation between the two Yakkhas generals, relating to the attributes of the Buddha, Lady Kāḷī became attentive to them and thought: “The Buddhas are indeed thus endowed with marvellous and extraordinary qualities!” and so thinking, she was overwhelmed with joy and delight. Even while standing at that very place in the state of joy, and removing the hindrances by means of that joy, she practised insight meditation and thereby realised the fruition of Stream-entry (Sotāpatti). Lady Kāḷī, being the first Stream-enterer (Sotāpanna) and noble female disciple (ariya-sāvika) established amongst women was, as it were, the eldest sister of womankind. On that very night, she gave birth to a son who later on became Ven. Soṇa Kuṭikaṇṇa. After staying in her parents’ house for as long as she liked, she returned to her Kuraraghara home.
Thus, without even encountering and beholding the Buddha in the past and just by overhearing, she came to have absolute faith in the attributes of the Buddha and was established in the Stream-entry fruition (Sotāpatti-phala), like one who effortlessly takes a meal already prepared and laid out for someone else. On this very account, when the Buddha was later sitting in the midst of the Saṅgha, holding a convocation to confer titles of pre-eminence to the female devotees (upāsikā), he declared: “Dear monks, Lady Kāḷī of Kuraraghara is the most noble and excellent of all the laywomen (upāsikā) who had absolute faith in the Three Treasures just by hearing!” and designated her foremost among those having faith through hearing (anussava-pasāda).
The Discourse about Hemavata
Praising the Buddha
Sātāgiri told his friend, Hemavata, that the Buddha had definitely appeared and, being desirous of taking him to the Buddha, he addressed him thus (Snp 1.9, Hemavata-sutta):
Ajja pannaraso uposatho, dibbā ratti upaṭṭhitā,
anomanāmaṁ Satthāraṁ, handa passāma Gotamaṁ.
My friend, Hemavata, today is in fact the full-moon Observance Day (Uposatha) of the fifteenth lunar day! Tonight is a very pleasant night in which the whole of Jambudīpa appears as if it were most beautifully decorated by the bodily light of the Devas and Brahmas who have come from the 10,000 world-element to listen to the discourse, for it is the day the Buddha teaches the Dhamma Wheel discourse, by the shining colours of their attire and celestial mansions, by the light of the moon, the stars and the lunar mansions and also by the bodily light of Visuddhi Deva and the Buddha himself. My friend Hemavata, do not be confused with doubt whether he is the Buddha or not. Come! Let us even now go and worship the Buddha Gotama, who is endowed with undiminished qualities, who possesses such special epithets as Buddha, Fortunate One, etc., and who is the teacher of humans, Devas and Brahmas.
On hearing the words of Sātāgiri, Hemavata pondered and thought thus: “This Sātāgiri boldly asserts that the personage, whom he has met and seen, is a genuine omniscient Buddha, saying: “Let us even now go and worship the Buddha Gotama, who is endowed with undiminished qualities, who possesses such special epithets as Buddha, Fortunate One, etc.” Omniscient Buddhas are in fact rare and hardly accessible in the world. Such persons as Pūraṇa Kassapa and others, who claimed to be omniscient Buddhas ruined many people by imparting wrong knowledge to them. If the monk Gotama, whom Sātāgiri has seen, is a genuine omniscient Buddha, he ought to be one genuinely endowed with the quality of being undisturbed or unshaken by the favourable and unfavourable conditions of the world (tādi-guṇa). Therefore, I will first find out whether he is or is not one endowed with unshakability which is possessed only by Buddhas.” And, desiring to question about the signs of unshakability (tādi-lakkhaṇa), he recited this verse:
Kacci mano supaṇihito, sabba-bhūtesu tādino,
kacci iṭṭhe aniṭṭhe ca, saṅkappassa vasī-katā?
My friend Sātāgiri, what is he like? Is the mind of the Buddha, whom you have seen, naturally and entirely free from love and hate for all beings and steady as befitting one endowed with unshakability? What is he like? Is Buddha Gotama, whom you have seen, capable of freeing himself from or overcoming sensual thoughts (kāma-vitakka), malevolent thoughts (vyāpāda-vitakka), and violent thoughts (vihiṁsā-vitakka) which are apt to generate love and hate for desirable objects and undesirable objects respectively?
Thereupon Sātāgiri, having been absolutely convinced that the Buddha was certainly an omniscient Buddha and being desirous of replying to the questions put by Hemavata regarding the entire set of attributes of the omniscient Buddha, answered by reciting this verse:
Mano cassa supaṇihito, sabba-bhūtesu tādino,
atho iṭṭhe aniṭṭhe ca, saṅkappassa vasī-katā.
My friend Hemavata, the mind of the Buddha, whom I have seen, is naturally and entirely free from love and hate for all beings, as befitting one endowed with unshakability.
Even at the time when the perfections were being practised and developed for his becoming a Buddha, the Bodhisatta was endowed with unshakability, not to speak of his unshakability at present when he has become a Buddha!
In his life as the Chaddanta elephant king, he entertained no animosity towards the hunter Soṇuttara who deliberately killed him, but, instead, he cut off his tusks himself and gave them to Soṇuttara in generosity.
In his life as the monkey king also, he had no hatred even for the hostile Brahmin who struck his head with a stone in order to kill him, but, instead, he showed the Brahmin the way out from the forest without anger.
In his life as Vidhura the wise also, he had no hatred for the Yakkha Puṇṇaka who dragged him by the two legs and very cruelly threw him upside down or headlong into the ravine at the foot of Mount Kāḷa which measured 60 leagues; he even taught the Dhamma to him.”
That was why Sātāgiri boldly gave the answer: “The mind of the Buddha whom I have seen is naturally and entirely free from love and hate for all beings, as befitting one endowed with unshakability.”
My friend Hemavata, the Buddha whom I have seen is capable of freeing himself from or overcoming sensual thoughts (kāma-vitakka), malevolent thoughts (vyāpāda-vitakka), and violent thoughts (vihiṁsā-vitakka) which are apt to generate love and hate for desirable objects and undesirable objects respectively.
Thus, when Hemavata put the question, first with regard to the mind-door or thought (manodvāra), whether or not the Buddha was fully endowed with unshakability, he got the affirmative reply from Sātāgiri. Being desirous of questioning again, in order to be more certain whether or not there was, in the Buddha, purity of the three doors (dvāra) of actions at present, or in other words, after hearing the affirmative reply given by Sātāgiri to the question, first put briefly, whether or not the Buddha was endowed with unshakability with regard to the three doors, and being desirous of questioning again in detail in order to make the answer firmer, Hemavata asked again by reciting this verse:
Kacci adinnaṁ nādiyati, kacci pāṇesu saññato,
kacci ārā pamādamhā, kacci jhānaṁ na riñcati?
My friend Sātāgiri, what is the Buddha, whom you have seen like? Is he one who is free from taking another’s property without being given by the owner physically or verbally? Is he one who completely abstains from the evil act of killing beings? Is he free from
The Buddha abstains from taking what is not given (adinnādāna) and other forms of wrongdoing not only in his last life as a Buddha but also during the whole long period in the past he abstained from these evils. By virtue of his meritorious act of abstinence from such evils is he endowed with the marks of a Great Man (Mahā-purisa-lakkhaṇa).
The whole world also spoke in praise of the Buddha thus: “Gotama abstains from the crime of theft, and so on,” hence Sātāgiri, being desirous of replying in clear and bold terms, recited this verse:
Na so adinnaṁ ādiyati, atho pāṇesu saññato,
atho ārā pamādamhā, Buddho jhānaṁ na riñcati.
My friend Hemavata, the Buddha, whom I have seen, is one who is free from taking another’s property without being given by the owner physically or verbally. He is one who completely abstains from the evil act of killing beings. He is free from attachment to the five objects of sensual pleasures and far from unmindfulness such as acts of sexual misconduct and unchastity. He is also one who has discarded the five hindrances and who has not allowed the attainment of the absorptions (jhāna) to become extinct.
After thus hearing the affirmative reply as regards the purity of deeds (kāya-dvāra) and being desirous of questioning whether or nor there was purity of speech (vacī-dvāra), Hemavata asked by reciting this verse:
Kacci musā na bhaṇati, kacci na khīṇa-byappatho,
kacci vebhūtiyaṁ nāha, kacci samphaṁ na bhāsati?
My friend Sātāgiri, what is he like? Is the Buddha you have seen, one who does not speak lies? Is he one who does not speak harsh words that tend to make beings upset and depressed? Is he one who does not speak words that mischievously destroy friendship between two persons? Is he one who does not indulge in frivolous talks which are unsubstantial and worthless like undeveloped paddy?
The Buddha abstained from verbal misconduct not only in his last life as a Buddha but also during the whole long period in the past he abstained from telling lies and from other verbal misdeeds. By virtue of his meritorious deeds of abstinence from misbehaviour in words, he is endowed with such signs of a Great Man as a single hair growing in each pore, the hair between the two eyebrows (uṇṇa-loma) and others. The whole world also spoke in praise of the Buddha: “Gotama abstains from misconduct such as telling lies,” and so on.
Hence, Sātāgiri, being desirous of replying in clear and bold terms recited this verse:
Musā ca so na bhaṇati, atho na khīṇa-byappatho,
atho vebhūtiyaṁ nāha, mantā atthaṁ ca bhāsati.
My friend Hemavata, it is true that the Buddha, whom I have seen, is one who does not tell lies. It is also true that he is one who does not speak harsh and nasty words. It is also true that he does not speak mischievous words. He speaks only words which are discreet and beneficial.
Hemavata, after hearing the positive reply as regards the purity of speech and being desirous of questioning whether or not the Buddha had, at present, purity of consciousness; had overcome ignorance and was endowed with the five eyes, asked by reciting this verse:
Kacci na rajjati kāmesu, kacci cittaṁ anāvilaṁ,
kacci mohaṁ atikkanto, kacci dhammesu cakkhumā?
My friend Sāgāri, what is he like? Is the Buddha, whom you have seen, truly one free from covetousness (abhijjhā) for the five material objects of sensual pleasures? Is the mind of the Buddha, whom you have seen, free from the unhealthy mental condition agitated by hate (vyāpāda)? Is the Buddha, whom you have seen, truly one who has overcome the fourfold delusion (moha), which is the basic cause of wrong view (micchā-diṭṭhi)? Is he truly one who is endowed with the eye of wisdom penetrating all things without hindrance?
Bearing in mind that: “One is not yet a Buddha merely on account of the purity of the three sense spheres, but one becomes a Buddha only if he is endowed with omniscience (sabbaññutā-ñāṇa), or the five eyes,” he asked: Is he truly one who is endowed with the eye of wisdom, penetrating all the things without hindrance?
Even before realising the Arahat fruition (Arahatta-phala) and while still at the moment of his attainment of the Non-returning path (Anāgāmī-magga), the Buddha became free from the defilement of craving for sensual objects and also free from the defilement of ill-will, an unhealthy mental state, since he had already discarded the defilement of sensual pleasure (kāma-rāga-kilesa) and the defilements of ill-will (vyāpāda-kilesa). Even at the moment of his attainment of Stream-entry, he was already one who had overcome ignorance since he had already discarded delusion which conceals the four truths (sacca-paṭicchādaka-moha), which is the cause of wrong view (micchā-diṭṭhi).
He had already earned the title Buddha, and realised insight knowledge as well, since he had discerned the four truths unaided and with self-born knowledge (sayambhū-ñāṇa). Hence, Sātāgiri, being desirous of boldly proclaiming the fact that the Buddha possessed purity in respect of his consciousness and having attained omniscience, was a genuine Buddha, replied by reciting this verse:
Na so rajjati kāmesu, atho cittaṁ anāvilaṁ,
sabba-mohaṁ atikkanto, Buddho dhammesu cakkhumā.
My friend Hemavata, the Buddha, whom I have seen, is truly one free from covetousness for material objects or sensual pleasures. The mind of the Buddha, whom I have seen, is also free from ill-will. The Buddha, whom I have seen, is truly one who has overcome the entire fourfold delusion, which is the basic cause of wrong view. Since he has penetratingly discerned all things with self-born knowledge, he has earned the title Buddha and has also been endowed with the five eyes.
In this manner Hemavata was greatly delighted and rejoiced in hearing and knowing that the Buddha possessed purity in respect of the three sense spheres and was a genuine omniscient Buddha. Being himself one endowed with the auspiciousness of great learning (bāhu-sacca-maṅgala) in his past life during Buddha Kassapa’s Dispensation, and being therefore a fluent, learned and effective speaker with very pure knowledge and wisdom, and desiring again to hear the further marvellous and extraordinary qualities of the Buddha, he asked by reciting this verse:
Kacci vijjāya sampanno, kacci saṁsuddha-cāraṇo,
kaccissa āsavā khīṇā, kacci natthi punabbhavo?
My friend Sātāgiri, is the Buddha, whom you have seen, truly one endowed with the eye of understanding (vijjā) which all the Buddhas should be endowed with? Is he truly one who possesses the fifteenfold pure conduct, resembling good legs used for walking up to Nibbāna? Is the Buddha, whom you have seen, already devoid of the four pollutants (āsava)? Is the Buddha, whom you have seen, free from the possibility of appearing in a new existence, or being reborn?
Thereupon, Sātāgiri, since he had profound and decided faith in the Buddha’s genuine omniscient Buddhahood and a desire to affirm that the Buddha was fully endowed with all the qualities asked about by Hemavata, answered by reciting this verse:
Vijjāya ceva sampanno, atho saṁsuddha-cāraṇo,
sabbassa āsavā khīṇā, natthi tassa punabbhavo.
My friend Hemavata, the Buddha, whom I have seen, is truly one endowed with the eye of understanding which all the Buddhas should be endowed with. He is also truly one who possessed the fifteenfold pure conduct, resembling good legs used for walking to Nibbāna. The Buddha, whom I have seen, is already devoid of the four pollutants. The Buddha, whom I have seen, is free from the possibility of appearing in a new existence.
Hemavata then became free from doubt about the Buddha, thinking thus: “The Buddha, whom Sātāgiri has now seen, is a genuine Buddha, Perfectly Self-Awakened (Sammā-sambuddha) and supreme in the three worlds.” Even while still remaining in the sky, therefore, he recited this verse in order to praise the Buddha and delight Sātāgiri:
Sampannaṁ Munino cittaṁ, kammunā byappathena ca,
vijjā-caraṇa-sampannaṁ, dhammato naṁ pasaṁsati.
My friend Sātāgiri, the mind of the Buddha, whom you have seen, is endowed with unshakability. He is endowed with purity of deeds, words and thoughts. My friend Sātāgiri, you have rightfully spoken in praise of the Buddha who is endowed with the three understandings (vijjā), the eight understandings and the fifteen ways of good conduct (caraṇa).
Thereupon, Sātāgiri, with the intention of gladdening Hemavata once again, recited this verse meaning: My friend Hemavata, what you have said is perfectly true. Now you, my friend, know the qualities of the Buddha fully well and are greatly delighted:
Sampannaṁ Munino cittaṁ, kammunā byappathena ca,
vijjā-caraṇa-sampannaṁ, dhammato anumodasi.
My friend Hemavata, the mind of the Buddha whom I have seen is endowed with unshakability. He is endowed with purity of deeds, words and thoughts. My friend Hemavata, you have rightfully rejoiced in the Buddha who is endowed with the three understandings, the eight understandings and the fifteen ways of good conduct.
And so saying and intending to urge Hemavata to go along with him to the Buddha,
Sampannaṁ Munino cittaṁ, kammunā byappathena ca,
vijjā-caraṇa-sampannaṁ, handa passāma Gotamaṁ.
My friend Hemavata, the mind of the Buddha, whom I have seen, is endowed with unshakability. He is endowed with purity of deeds, words and thoughts. Let us even now go and respectfully behold the Buddha, who is endowed with the three understandings, the eight understandings and the fifteen ways of good conduct.
Thereupon, Hemavata, as one who had acquired the power of great learning since his previous existence, wished to speak in praise of the qualities of the Buddha which appealed to him and to invite Sātāgiri to go along with him and behold the Buddha. Thus, he recited the following verses:
Eṇi-jaṅghaṁ kisaṁ vīraṁ, appāhāraṁ alolupaṁ,
muniṁ vanasmiṁ jhāyantaṁ, ehi passāma Gotamaṁ.
Come, Sātāgiri, let us go. Let us behold the Buddha of the Gotama lineage whose calves are round and graceful like those of an antelope (eṇī) living in the upper reaches of the forest; whose limbs and other parts of the body, big and small, are appropriately long in five features, short in four, small in four, tall in six, and round where they should be round; who is diligent and capable of resisting and fighting the dangers from within and without the body; who takes only one meal a day just to sustain his body; who has done away with excessive craving (loluppa-taṇhā) with regard to food; who is in full possession of the knowledge of the four paths; and who usually dwells in the absorptions in a secluded forest.
Sīhaṁveka-caraṁ nāgaṁ, kāmesu anapekkhinaṁ,
upasaṅkamma pucchāma, maccupāsappa-mocanaṁ.
My friend Sātāgiri, let us go into the presence of the Buddha, who, like the Kesara lion king, cannot be easily approached by ordinary persons; who can forbear the vicissitudes of the world; who is fearless; who is the one and only Buddha appearing in a universe; who, like the Chaddanta elephant king, is endowed with great physical and intellectual power; and who is free from any desire and passion for all the material objects of sensual pleasures. Let us ask him about Nibbāna, which will surely deliver us from the round of suffering in the three planes of existence, the snare of the King of Death.
In this way Hemavata urged Sātāgiri and the retinue of 1,000 Yakkhas to go along with him and worship the Buddha and listen to the discourse.
The Two Yakkhas Go to the Buddha
Sātāgiri and Hemavata, accompanied by their 1,000 Yakkha followers, reached the Deer Park at Isipatana in Bārāṇasī city at midnight. And, after approaching and paying respects to the Buddha, who had not changed his posture but who was still sitting cross-legged as he did at the time when he taught the Dhamma Wheel (Dhamma-cakka) discourse, they recited this verse to extol the Buddha and to request permission to question him:
Akkhā-tāraṁ pavattāraṁ, sabba-dhammāna’ pāraguṁ,
Buddhaṁ vera-bhayātītaṁ, mayaṁ pucchāma Gotamaṁ.
To the Buddha Gotama, who preaches the four noble truths, both briefly and in detail; who is fully endowed with the knowledge of all things (dhamma) in six ways: via super knowledge (abhiññā), analysis (pariññā), abandoning (pahāna), meditation (bhāvanā), realisation of Nibbāna (sacchikiriya), and attainment of the absorptions (jhāna-samāpatti); who has awakened from the slumber of delusion (moha); and who has freed himself from the five wrong ways, such as taking life (pāṇātipātā), etc., may we have your permission to question you on what we do not know?
After asking for permission, Hemavata, who had the greater power and wisdom between the two, questioned him on things that were unknown to themselves, by reciting the following verse:
Kismiṁ loko samuppanno, kismiṁ kubbati santhavaṁ,
kissa loko upādāya, kismiṁ loko vihaññati?
Exalted Buddha, when what clearly comes into existence, do the two worlds:
Thereupon the Buddha, intending to answer the question put by Hemavata on the strength of the six internal organs of sense: eye, ear, nose, tongue, body and mind (ajjhattikāyatana) and of the six external objects of sense: form, sound, smell, taste, touch and ideas formed in the mind (bāhirāyatana), replied by reciting this verse:
Chasu loko samuppanno, chasu kubbati santhavaṁ,
channam-eva upādāya, chasu loko vihaññati.
Hemavata, when the six internal organs and the six external objects come into existence, the two worlds, the world of sentient beings and the world of conditioned things, come into existence.
In terms of absolute reality (paramattha-dhamma), the world of sentient beings, meaning the aggregate of beings, i.e., humans, Devas and Brahmas, is just a compound of these twelve bases, namely, the six internal: eye, ear, nose, tongue, body and mind; and the six external: form, sound, smell, taste, contact and idea formed in the mind. Without these twelve bases, there can be no such thing as a being, whether human, Deva and Brahma. In terms of absolute reality, the world of conditioned things, meaning such things as farms, land, gold, silver, paddy, etc., only consists of six external bases. Without these six, there can be no the world of inanimate conditioned things. Hence the Buddha’s answer: Chasu loko samuppanno …, “when the six internal and six external bases come into existence, the two worlds, the world of sentient beings and the world of inanimate conditioned things, come into existence.”
Hemavata, in the six internal and the six external bases do all beings, i.e., humans, Devas and Brahmas, intimately associate themselves with craving and wrong view through the notion of ‘I’ and ‘mine.’
All beings, i.e., humans, Devas and Brahmas, who, in close friendship with craving and wrong view, take “I,” “another,” “man,” “woman,” “farm,” “land,” etc. to be “I” and “mine,” are a composition of the same six internal and six external bases in terms of absolute reality. This is true. Taking the eye to be “I” and “mine,” beings make friends with craving and wrong view; taking the ear to be “I” and “mine,” they make friends with craving and wrong view; likewise they do so with regard to the nose, the tongue, the body, the mind and also with regard to forms, sounds, smells, tastes, touches, such as hardness or softness, heat or cold, etc., and the ideas conceived in the mind. Hence the Buddha’s answer: Chasu kubbati santhavaṁ … “In the six internal and the six external bases do all beings, humans, Devas and Brahmas, intimately associate themselves with craving and wrong view through the notion of ‘I’ and ‘mine.’ ”
Hemavata, the six internal and the six external bases are the so-called world of sentient beings and the world of conditioned things.
With reference to the aforesaid twelve bases, the names, such as: “Humans,” “Devas,” “Brahmas,” that is, the world of sentient beings and the names, such as “farm,” “land,” “rice,” “paddy,” etc., the world of inanimate conditioned things came into existence.
Hemavata, when the six internal and the six external bases clearly appear all sentient beings, i.e., humans, Devas, and
According to the Instruction about Burning (Āditta-pariyāya-sutta, SN 35.28), the twelve bases are ablaze with the eleven fires of lust, hate, and delusion (rāga-dosa-moha), etc. From the point of view of the highest truth, the world of sentient beings, consisting of humans, Devas and Brahmas, is also just these twelve bases, six internal and six external. The bases are also perpetually and severally ablaze with the eleven fires. Because there are bases, there is burning; because there is burning, there is misery. If there were no bases, there would have been no burning; if there were no burning, there would have been no misery. That is why the Buddha answered thus: Chasu loko vihaññati … “when the six internal and the six external bases clearly appear all beings, i.e., humans, Devas and Brahmas, become miserable.” This is the end of the questions and answers on the round of suffering (vaṭṭa).
Thereafter Hemavata, being unable to remember clearly the answer given in brief by the Buddha to the question put by him on the round of suffering, and being desirous of knowing the enumeration of the bases as well as their opposites, as contained in the Buddha’s answer, recited the following verse in order to ask about the round of suffering (vaṭṭa) and the cessation of the round of suffering (vivaṭṭa), respectively:
Katamaṁ taṁ upādānaṁ, yattha loko vihaññati,
niyyānaṁ pucchito brūhi, kathaṁ dukkhā pamuccati?
Exalted Buddha, if, according to the answer: Chasu loko vihaññati … ‘sentient beings i.e., humans, Devas and Brahmas, become miserable from the existence of the six bases,’ how are these six the cause of misery for beings?
By this the truth of suffering (dukkha-sacca) is directly asked; by asking about the truth of suffering, the truth of the cause of suffering (samudaya-sacca) is also asked.
What is the factor that brings about release from the round of suffering (Saṁsāra-vaṭṭa)? In what manner can release from the round of suffering be realised? May the Buddha, who has thus been asked about release from the round of suffering, favour us with the answer.
By the latter half of this verse is the truth of the path leading to the cessation of suffering (magga-sacca) is directly asked; and by asking the truth of the path leading to the cessation of suffering, the truth of the cessation of suffering i.e., Nibbāna (nirodha-sacca), is also asked.
When Hemavata asked about the four noble truths, mentioning the truth of suffering and the truth of the path leading to the cessation of suffering explicitly, and the truth about the arising of suffering and the truth about the cessation of suffering implicitly, the Buddha delivered the following verse in order to answer the questions asked by Hemavata:
Pañca kāma-guṇā loke, mano-chaṭṭhā paveditā,
ettha chandaṁ virājetvā, evaṁ dukkhā pamuccati.
Hemavata, I have clearly shown the five sensual pleasures of form, sound, smell, taste and contact with mind as the sixth in the world (kāma-guṇa).
By the word “mind” in the first half of this verse the mental-sphere (manāyatana) is directly taught; and by teaching the mental-sphere, the mind-object (dhammāyatana) is also taught. By the five sensual pleasures (kāma-guṇa) of form, sound, smell, taste and contact are the five objects (āyatana)
Hemavata, craving and desire (taṇhā-chanda) for the aggregate of these twelve bases, the round of suffering and the truth of suffering, must be completely eliminated and destroyed.
For their elimination and destruction, they should first be distinguished either as aggregates, or as bases, or as elements, or briefly, as mind and matter. They should be meditated on to gain insight (vipassanā) by putting them to the test of the three characteristics. Their elimination and destruction eventually comes by means of insight which culminates in the path of the Arahat fruition. By eliminating and destroying them, one becomes free from the round of suffering.
By the second half of the verse, the question on cessation (vivaṭṭa) is answered, and the truth of the path (magga-sacca) is also shown. The truth of arising (samudaya-sacca) and cessation (nirodha-sacca) are deemed as answered as they have been briefly stated in the previous answer in verse.
In other words, by the first half of the verse is shown the truth of suffering: by the term desire and passion (chanda-rāga) in the second half of the verse is shown the arising of suffering. From the word “having removed” (virājetvā) is derived dispassion (virāga) which is Nibbāna, the cessation of craving, as well as the truth of cessation (nirodha-sacca). By the word “thus” (evaṁ) is shown the truth of the path (magga-sacca), for it means the course of practice in the eightfold path leading to freedom from the suffering of Saṁsāra. In this way, the four truths are proclaimed by the Buddha in this verse.
The Buddha thus showed the excellent way out (niyyāna), which is the eightfold path as a means of escape from the round of births and deaths (Saṁsāra-vaṭṭa). And again, as he desired to conclude his answer on the way out (niyyāna-dhamma) in natural language, he recited the following verse:
Etaṁ lokassa niyyānaṁ, akkhātaṁ vo yathā-tathaṁ,
etaṁ vo aham-akkhāmi, evaṁ dukkhā pamuccati.
Hemavata, I have truthfully taught you this means of the eightfold path, which can bring about escape from the conditioned world of the three elements (tedhātuka-saṅkhāra-loka), such as the element of sensual pleasures (kāma-dhātu), the element of materiality (rūpa-dhātu), and the element of immateriality (arūpa-dhātu). Since there can be no escape from suffering in the round of births and deaths (Saṁsāra-vaṭṭa-dukkha), except by way of this eightfold path and since there is no other way of escape even though you might ask 1,000 times, I will only say to you, that this eightfold path is the only excellent Dhamma for escape from the round of births and deaths (Saṁsāra-vaṭṭa). Or, since there can be emancipation from the suffering in the round of births and deaths except through the eightfold path and since there is no other way of emancipation, I will only speak of the eightfold path as the only excellent Dhamma which leads to emancipation from the round of births and deaths to enable you, who have already realised the lower path and fruition, to realise the higher ones.
The Yakkhas Became Stream-Enterers
In this manner, the Buddha concluded the Dhamma discourse perfectly well that had built up to the Arahat fruition (Arahatta-phala) at its pinnacle. At the end of this discourse, the two Devas, Sātāgiri and Hemavata, were established in Stream-entry fruition (Sotāpatti-phala) along with their retinue of
Thereafter Hemavata, being one who had, by nature, due respect and devotion for the Dhamma and who was now established as a noble Stream-enterer (Sotāpanna), was not content with the Buddha’s wonderful Dhamma which was perfect in letter and in spirit. Therefore, desirous of knowing the two causes: the cause of becoming lower noble ones (sekkha-bhūmi-dhamma) and the cause of becoming Arahats (asekkha-bhūmi-dhamma), he addressed the Buddha by reciting the following verse:
Ko sūdha tarati oghaṁ, kodha tarati aṇṇavaṁ,
appatiṭṭhe anālambe, ko gambhīre na sīdati?
Exalted Buddha, who is endowed with virtuous conduct in the world, who is able to cross over the rough expanse of waters of the four floods? Who, being endowed with virtuous conduct in this world, is able to cross over the wide and deep ocean of Saṁsāra? Who can remain safe and sound without being drowned in the fathomless ocean of Saṁsāra with nothing below to stand on and nothing above to hang on to?
The cause of becoming lower noble ones was asked about in the first half of this verse, and the cause of becoming Arahats in the latter half.
Thereupon the Buddha recited the following verse as he desired to answer about the cause of becoming lower noble ones:
Sabbadā sīla-sampanno, paññavā susamāhito,
ajjhatta-cintī satimā, oghaṁ tarati duttaraṁ.
Hemavata, a monk who is endowed with morality at all times, without breach of precepts, but with care to observe them even at the risk of his life; who is also endowed with mundane and supermundane knowledge; who is also steadfast with neighbourhood concentration (upacāra-samādhi) and full concentration (appanā-samādhi); who by means of insight knowledge (vipassanā-ñāṇa) repeatedly meditates on the mental and physical aggregates known internally as one’s own (niyakajjhatta), by applying the three characteristics; who also possesses mindfulness (sati) which enables him to take up incessantly the threefold training (sikkhā), i.e., virtue, concentration and wisdom (sīla-samādhi-paññā); he, who is thus endowed with these threefold trainings is able to cross over the rough expanse of the four floods, which is hard for ordinary persons to do.
After the Buddha had thus given the answer concerning the cause of becoming lower noble ones, he now recited the following verse in order to give an answer about the cause of becoming Arahats:
Virato kāma-saññāya, sabba-saṁyojanātigo,
nandī-bhava-parikkhīṇo, so gambhīre na sīdati.
Hemavata, a monk, who has accomplished complete abstinence from all the perceptions accompanied by the craving for material objects of sensual pleasures; who has also broken and discarded the long thong of the ten attachments by means of the four paths; in whom the three
He has now reached, with utmost ease, the highland of Nibbāna with a residue remaining (sa-upādisesa-nibbāna) as his craving is exhausted and he is on the edge of Nibbāna without residue remaining (anupādisesa-nibbāna) on account of the cessation of existence. Thus his landing is of utmost ease and comfort, and he is one who is not drowned.
The Two Yakkhas Sing Eulogies
Thereafter Hemavata eyed his friend Sātāgiri as well as the retinue of 1,000 Yakkhas with delight and satisfaction, and spoke the following five verses eulogizing the Buddha. Along with his friend Sātāgiri and the retinue of the thousand Yakkhas, he make obeisance to the Buddha with due respect and devotion and returned home. The five verses of eulogy and veneration were:
Gambhīra-paññaṁ nipuṇattha-dassiṁ,
akiñcanaṁ kāma-bhave asattaṁ,
taṁ passatha sabbadhi vippamuttaṁ,
dibbe pathe kamamānaṁ Mahesiṁ.
O honourable fellow Devas, behold with your own clear eyes the Buddha Gotama, who is endowed with analytical wisdom with regard to such deep things as the aggregates (khandha), the sense-spheres (āyatana), etc.; who thoroughly sees the significance of the questions presented by those of subtle intelligence; who is devoid of the most minute particle of the sevenfold evil of greed, hate, delusion, conceit, wrong view, bad conduct and defilements; who has no attachment for the twofold sensuality and threefold existence; who has full deliverance from the bonds of desire and passion for all sense objects such as the aggregates, the sense-spheres, etc.; who is able to walk up and down on the divine road of the eight attainments; and who has sought such noble qualities as the observance of the code of moral precepts (sīlakkhandha).
Anoma-nāmaṁ nipuṇattha-dassiṁ,
paññā-dadaṁ kāmālaye asattaṁ,
taṁ passatha sabba-viduṁ sumedhaṁ,
ariye pathe kamamānaṁ Mahesiṁ.
O honourable fellow Devas, behold with your own clear eyes the Buddha Gotama, who has extraordinary epithets through undiminished attributes, such as being a Perfectly Self-Awakened One (Sammā-sambuddha); who thoroughly sees the significance of the questions presented by those of subtle intelligence; who disseminates extraordinary knowledge by giving instruction in a sweet and pleasant voice so that others may be moral and knowledgeable; who has no clinging with passion and wrong view such as ‘I’ and ‘mine,’ to the various sensual objects craved for through passion and wrong view; who analytically knows all; who is endowed with knowledge of the perfections that forms the foundation of omniscience; who is able to walk up and down on the divine road of the eight attainments; and who has sought noble qualities such as the observance of the code of moral precepts.
Sudiṭṭhaṁ vata no ajja,
yaṁ addasāma Sambuddhaṁ, ogha-tiṇṇam-anāsavaṁ.
O honourable fellow Devas, as we have had the good fortune of beholding the Buddha with our eyes that has culminated in the attainment of the paths and fruitions; the Buddha who has crossed over the rough waters of the fourfold flood and who has eliminated the fourfold pollutants (āsava). Our sight of the Buddha, our opportune beholding of his person, has happened today indeed! Such an arrival of the dawn, such a daybreak leaving behind all gloom and blemishes has taken place indeed! Getting up from deep slumber, being wide awake from a sleep without greed, hatred and delusion, has indeed now occurred!
Ime dasa-satā Yakkhā, iddhimanto yasassino,
sabbe taṁ saraṇaṁ yanti, tvaṁ no Satthā anuttaro.
Venerable Buddha of sun-bright glory, all these divine Yakkhas, who are endowed with supernormal powers, derived from their past meritorious deeds; who possess plenty of excellent gains and retinue; whose number is 1,000, with their bodies infused with the spirit of the great supermundane refuge, approach together with us to seek protection, believing you to be a shelter. You are our supreme teacher beyond compare, who helps and advises us, giving instruction so that we are able to build the first exquisitely decorated palace of the noble ones.
Te mayaṁ vicarissāma, gāmā gāmaṁ nagā nagaṁ,
namassamānā Sambuddhaṁ, Dhammassa ca Sudhammataṁ.
Venerable Buddha of sun-bright glory, from today onwards we will move from one divine village to another, from one divine mountain to another, to proclaim like town-criers, exhorting people to walk the path to Nibbāna and singing in praise of the respective glories of the Three Treasures; we shall proclaim, paying respects to the state of the Buddha, with our clasped hands placed on our heads and our joyous devotion meant for the genuine Buddha, the Lord of the Three Worlds, and full of immeasurable attributes and also to the state of the Dhamma, the way out from the round of suffering, of the teaching which is tenfold, its constituents being the four paths, the four fruitions, Nibbāna and the mass of Dhamma parts.