12: Yasa, His Family and Friends

When the Buddha took up his residence at the Deer Park at Isipatana near Bārāṇasī for his Rains Retreat observance, he taught the Discourse about the Turning of the Dhamma Wheel (Dhamma-cakkappavattana-sutta, SN 56.11) and the Discourse about the Characteristics of Non-Self (Anatta-lakkhaṇa-sutta, SN 22.59) to the Group-of-Five (pañca-vaggiya) monks; and the Discourse to Nālaka (Nālaka-sutta, Snp 3.11) to Ven. Nālaka and brought about their emancipation.

In Bārāṇasī there lived one Yasa of high birth, son of Sujātā of Senānigama, who had given the thick milk rice to the Bodhisatta, the wife of a rich merchant of Bārāṇasī. Besides being gentle and tender in deed, speech and thought, Yasa possessed a large amount of wealth and a great number of followers.

The rich merchant’s son, Yasa, owned three mansions: One residence for the winter, another for the summer and the third for the rainy season. As it was then the rainy season when the Buddha was staying in the Deer Park, Yasa was residing in the mansion suitable for that period. During the whole of the four rainy months, he was surrounded by dancers skilled in music, dancing and singing. There was not a single male person in the whole mansion! All the inmates, the door-keepers and entertainers included, being women, he indulged in the exceedingly grand luxury of sensual pleasures inside the mansion, without even going downstairs.

One day, while thus indulging with relish the grand luxury of sensual pleasures, only with womenfolk who were playing the five kinds of musical instruments, singing and dancing, Yasa fell asleep. Since there was no need for them to entertain and comfort him while he was asleep, the dancers themselves also went to sleep, some embracing or hugging their respective instruments and others using them as pillows. The inside of the main theatrical hall was illuminated brilliantly with the light from the oil-lamps which were kept ablaze throughout the night.

When Yasa woke up from his sleep before others, he saw his retinue of dancers fast asleep most abominably, as if in a graveyard, some hugging the harps, some with drums slung over their shoulders, some embracing the drums, some with their hair dishevelled, some with saliva trickling out from their mouths and the rest mumbling deliriously. On seeing them, the dangerous nature (ādīnava) of sensual pleasures (kāma-guṇa) became apparent to him. Thus, he felt increasingly repulsed by such pleasures.

Thereupon, being very much overcome with a feeling of spiritual urgency (saṁvega), he breathed forth all by himself the exalted utterance (udāna) thus: Upaddutaṁ vata bho! Upassatthaṁ vata bho! “All kinds of defilements (kilesa) are hurting and oppressing the wretched body, this large source of suffering (dukkha) for all, including myself. All kinds of defilements are tormenting and oppressing the wretched body, this large source of suffering for all, including myself!”

Yasa, being tired of his own experience with sensual objects, rose from his sleeping couch without letting anyone know, put on his golden footwear and left his residence. On reaching the door of the house, he quite easily took his departure from the house as Devas had kept the door open in advance, thinking: “Let no one obstruct Yasa’s way to monkhood.” In the same manner, the guardian Devas of the town had kept the town-gate open, so that Yasa could quite easily leave the town without any trouble or hindrance and proceed on his journey and eventually arrive early at the Deer Park near Bārāṇasī. Yasa, approaching from a distance, left the walk and sat in the place suitably prepared for the Buddha. Thereupon, on getting close to the Buddha, Yasa again breathed forth the very words of the urgent and exalted utterance (saṁvega-udāna) he had uttered before.

Thereupon, the Buddha addressed him with words of welcome and of encouragement [391] thus: “My dear son Yasa, this Dhamma concerning Nibbāna, which I already know is the Dhamma which is not tormented and oppressed by any kind of defilements (kilesa). My dear son Yasa, come! Sit here. I will teach you the Good Dhamma leading to Nibbāna.” Thereupon, Yasa was pleased and delighted that: “This Dhamma of Nibbāna, realised by the Buddha, is the Dhamma free of torment and oppression from any kind of defilements (kilesa).” So, taking off his golden footwear from his feet, he approached the Buddha respectfully, made obeisance and took his seat at an appropriate place.

The Gradual Path

Thereupon, the Buddha taught Yasa, the course of moral practices leading to the paths and fruitions: 1) The Dhamma relating to generosity (dāna-kathā); 2) the Dhamma relating to morality (sīla-kathā); 3) the Dhamma relating to a happy destination such as a celestial abode (sagga-kathā); and 4) the Dhamma relating to the good path and line of conduct for the realization of the paths, fruitions and Nibbāna (magga-kathā).

1. The Dhamma concerning generosity (dāna-kathā): A good deed of generosity is the cause of happiness in the present existence, in the next existence and of the bliss of Nibbāna. It is the primary cause of all kinds of pleasures of Devas and humans. It is also the source of material sense objects (ārammaṇa-vatthu) and the well-being resulting from the use of these objects. For beings endangered by misfortune, it is also a good guardian, a place of safety, a resort and refuge. In the present existence, as well as in the next, there is nothing like generosity to lean on, stand on, cling to, as a good guardian, a place of safety, a resort and refuge. Truly, this deed of generosity is like the gem-studded lion throne, for it is to lean on; like the great earth, for it is to stand on; like the rope for the blind to hold on as a support, for it is to cling to.

This meritorious act of generosity is like the ship for crossing over the bad destiny of the lower worlds (apāya-bhūmi-duggati). It is like an army commander of valour in the battle-field since it can ward off or give relief from the danger of the enemies such as greed (lobha) and stinginess (macchariya), etc. It is like a well-guarded city since it can give protection from the danger of poverty. It is like a lotus-flower (paduma) since it is not smeared with the dirt of unwholesomeness (akusala) such as jealousy and stinginess. It is like fire since it can burn the rubbish of unwholesomeness such as jealousy and stinginess. It is like a poisonous snake since it is of difficult access to the unwholesome enemies.

It is like a lion king since it can free one from fear, and the supporter has no need to be afraid of any enemy in the present existence, much less so in the next. Being of enormous strength, it is like a large elephant, and the supporter is blessed with good friends and associates in the present existence. He is also one who will have great physical and mental strength in the next existence. It is like a bull (usabha) of pure white colour since it is considered by learned persons as a sign of auspiciousness auguring extreme and particular prosperity both here and hereafter, it is also like a king of aerial horses (valāhaka-sindhava) since it can transport one from the evil ground of the four misfortunes (vipatti) to the danger-free good ground of four good fortunes (sampatti).

“This generosity is also the good and true path which I have walked on. It is also the one, with which I have been related to. I have performed great deeds of generosity, such as those of Velāma, Mahā Govinda, Mahā Sudassana and Vessantara, when I was practising and fulfilling the perfections (pāramī). In my existence as the virtuous hare I had completely won the hearts of the recipients by giving away in generosity my own body in the blazing heap of fire.”

“Furthermore, the merit of generosity (dāna) is capable of bringing the luxury of a Sakka, Māra, Brahma and of a Universal Monarch (Cakka-vatti) in the mundane world. It is also capable of bringing the Awakened knowledge (Bodhi-ñāṇa) of a disciple (sāvaka), a Paccekabuddha and the Supreme Buddha in a supermundane world.”

In this manner, the Buddha taught the rich merchant’s son, Yasa, the Dhamma concerning generosity (dāna).

2. Dhamma words concerning morality (sīla-kathā): “The good deed of morality is for beings to lean on, stand on, cling to, to be well guarded by, shielded by, to approach, and to take refuge in. This good deed of morality (sīla) is the one, with which I have been concerned with. I have observed and guarded it without any breach and interruption in the endless and infinite number of existences, such as the existence in the Birth Story about Saṅkhapāla the Nāga King (Saṅkhapāla-jātaka, Ja 524), the Birth Story about Bhuridatta the Nāga King (Bhūridatta-jātaka, Ja 543), the Birth Story about Campeyya the Nāga King (Campeyya-jātaka, Ja 506), the Birth Story about King Sīlava (Mahāsīlava-jātaka, Ja 51), the Birth Story about Mātuposaka the Elephant King (Mātuposaka-jātaka, Ja 455), the Birth Story about Chaddanta the Elephant King (Chaddanta-jātaka, Ja 514), and others.”

Truly, for the welfare in this present existence and in the next, there is nothing like morality for leaning on, standing on, clinging to, for being guarded by, shielded by, and for taking refuge in. There is no ornament like the ornament of morality, no flower like the flower of morality, and no perfume like the perfume of morality. Furthermore, all humans, together with Devas, are never tired of seeing one bedecked with the flowers of morality, scented with the perfume of morality and adorned with the ornaments of morality.

In this manner, the Buddha taught the rich merchant’s son, Yasa, the Dhamma concerning morality (sīla).

3. Dhamma words concerning heaven (sagga-kathā): The abodes of Devas are desired by everybody. It heartens and exhilarates all. In the abode of Devas, one can have constant joy and bliss. The Cātumahārājika Devas enjoy divine bliss for nine million years, calculated in human terms and Tāvatiṁsa Devas enjoy it for 36 million years.

In this manner, the Buddha taught Yasa, the rich merchant’s son, the Dhamma concerning the bliss of the abode of Devas. In fact, divine bliss is so enormous that Buddhas could not do full justice to it when describing it.

4. After teaching the bliss of the divine abodes, the Buddha immediately taught the Dhamma concerning the noble path (ariya-magga), in order to show that even divine bliss is perpetually oppressed by the defilements (kilesa) such as lust (rāga), and to show that since the noble path (ariya-magga) is entirely free from the defilments (kilesa), it cannot be oppressed by it. So, for teaching the noble path, the Buddha taught initially the Dhamma, describing the defects of sensual pleasures (kāmānaṁ ādīnava-kathā) together with the Dhamma describing the advantages of renunciation (nekkhamme ānisaṁsa-kathā), beginning with monkhood that leads to freedom from sensuality (kāma-guṇa) and ending with Nibbāna, as both the defects of sensual pleasures and [393] the advantages of renunciation form the means of realisation of the paths (magga).

The Buddha, after having enchanted the rich merchant’s son, Yasa, with the Dhamma relating to divine bliss, taught him like a man who decorates a large elephant to make it most beautiful and then cuts off its trunk abruptly as follows: “This so-called bliss of the abode of Devas also has the nature of impermanence (anicca). It has the nature of instability (addhuva). One should not have desire and attachment for such bliss. The material objects of sensual pleasure are, in fact, more of misery than of pleasure. These material objects of sensual pleasure are made up of pleasure, which is the size of a small seed, but they are full of defects which is similar to the size of Mount Meru.”

As already reflected upon and realized by him at the time of his renunciation of the world, the Buddha elaborated thus on the defects of sensual pleasure, on the vulgar state of things adhered to by ignoble persons but avoided by noble ones, and on the way beings were oppressed and made miserable by sensual pleasure.

And then, inasmuch as there was an abundance of defects in sensual pleasure, the Buddha also elaborated on the merit of the absence of defects and the paucity of suffering in renunciation (nekkhamma) beginning with monkhood and ending in Nibbāna.

Yasa Becomes a Stream-enterer

Having taught the Dhamma on generosity and other virtues, the Buddha knew that Yasa’s mind had become firm, adaptable, soft, free from hindrances, elated, gladdened, and pellucid, so he taught the Dhamma distinctive to him (sāmukkaṁsikā Dhamma) of the four truths: the truth of suffering (dukkha-sacca), the truth of the origin of suffering (samudaya-sacca), the truth of the cessation of suffering (nirodha-sacca) and the truth of the path leading to the cessation of suffering (magga-sacca).

On being thus taught, to cite a worldly example, as the cloth washed and thoroughly cleansed of dirt would well absorb the laundryman’s dye in yellow, red, etc., and turn bright, so the understanding of the Dhamma (Dhamma-cakkhu-vijjā), which is the insight knowledge of Stream-entry (Sotāpatti-magga), arose instantly and clearly in the mind continuum of Yasa, for he had paid attention presently to the truth of cessation (nirodha-sacca), Nibbāna, and eradicated the dust of the defilements, such as lust (rāga) and so on; for he had completely eliminated the defilement of views (diṭṭhi), doubt (vicikicchā) and the defilements (kilesa) that lead to suffering states; for he had understood with strong conviction, which could not be reversed by others, that all conditioned things are subject to destruction and disappearance, and because he was endowed with quick insight knowledge (vipassanā-ñāṇa), sharp intelligence, easy practice and ability to have rapid realization (sukha-paṭipadā-khippabhiññā). All this means that Yasa was established as a Stream-enterer (Sotāpanna).

Yasa’s Father Becomes a Stream-Enterer

Sujātā, Yasa’s mother and the wife of the rich merchant, rose from her bed early in the morning and went to Yasa’s mansion, and looked around. Not seeing her son, she became worried and reported to Yasa’s father: “Sir, l do not see your son Yasa!” Thereupon, his father hurriedly sent out skilful horse-men in the four directions, as for himself, he set out in the direction of Isipatana Deer Park and, finding, on the way, the prints of the golden footwear worn by his son, he followed the trail of these prints.

The Buddha saw Yasa’s father from a distance, and thinking: “It would be good to have Yasa hidden by my supernatural power so that the father cannot see him,” he kept Yasa out of his father’s sight.

The rich merchant came to the presence of the Buddha and addressed him: “Exalted Buddha, have you seen Yasa the young man of good family?” Thereupon, the Buddha replied: “Rich merchant, if you want to see your son, you just sit here. Even while sitting here, you will be able to see your son seated close by.” Thereupon, the rich merchant was delighted with the thought: “I am going to see my son Yasa seated close by, even while I am sitting here!” After paying respects to the Buddha with due respect and devotion, he sat down in an appropriate place.

When he was thus sitting, the Buddha taught him progressively in the same way as aforesaid: 1) the Dhamma relating to generosity (dāna-kathā); 2) the Dhamma relating to morality (sīla-kathā); 3) the Dhamma relating to heaven (sagga-kathā); and 4) the Dhamma relating to the good path and line of conduct for realization of the paths, fruitions and Nibbāna (magga-kathā). When the Buddha knew that the merchant’s mind had become adaptable, soft, hindrance-free, elated, gladdened, and pellucid, he taught the Dhamma of the four truths originally discovered by him, and the rich merchant became a Stream-enterer (Sotāpanna).

Then Yasa’s father addressed the Buddha thus: “So delightful is it, exalted Buddha! So delightful is it, exalted Buddha! As though what is placed downward has been turned over, so goes a worldly simile, as what is covered has been disclosed, as a man losing his way has been guided in the right direction; as a lamp that has been lighted in the dark with the thought: ‘Those who have eyes may see the various shapes of things,’ so the Buddha has clearly taught me the Dhamma in manifold ways. Exalted Buddha, I recognize and approach the Buddha, the Dhamma, and the Saṅgha for refuge and shelter. May you, exalted Buddha, take me as a devotee with the threefold refuge from today onwards till the end of my life!” Thereafter, he took supermundane refuge.

Yasa Becomes an Arahat

Even while the Buddha was teaching the Dhamma to his father, Yasa realised the three higher paths and became an Arahat by reflecting on the four noble truths in accordance with the course of practice that had already been known to him since his attainment of Stream-entry. Thus Yasa became entirely free from attachment for anything through [395] craving and wrong view (taṇhā-diṭṭhi) as “I,” or “mine” and became completely emancipated from the pollutants (āsava) which ceased by way of non-arising.

Thereupon, the Buddha put an end to what he had created by his supernatural power by not letting the son and the father see each other, thinking: “With the pollutants (āsava) extinct, the man of good family Yasa has indeed become an Arahat. He will not slip back to the world of householders or in any way indulge in sensual pleasures as formerly. This being so, it would be good if I withdraw the miracle that has prevented the son and the father seeing each other!” and he made the resolve that they should now see each other.

Suddenly, seeing his son sitting near him, the father was very much delighted and told him thus: “My dear son Yasa! Your mother has fallen into a state of anxiety and grief and is crying from not seeing you. Save your mother’s life!”

Thereupon, without replying to his father, Yasa looked up at the Buddha who questioned the rich merchant thus: “Rich supporter, how will you consider the question I am going to ask you now? He who has embraced the four truths with the intelligence of a learner (sekkha-ñāṇa), as you have done yourself, attains the Stream-entry path (Sotāpatti-magga); and after reflecting upon and realizing the four truths through the course of practice that has been known to him since his attainment of Stream-entry reaches the three higher paths successively and becomes an Arahat with his pollutants destroyed. Will he, having become an Arahat, ever slip back to the household-life and indulge in sensual pleasures as he had done before?” The rich merchant replied: “He will not, Venerable Buddha.”

Again, in order to make his words even more explicit the Buddha addressed the rich merchant: “Rich supporter, your son Yasa, who has understood the four truths with the intelligence of a learner (sekkha-ñāṇa), as you have done yourself, attained the path of Stream-entry (Sotāpatti-magga) even before you came here; and after reflecting upon and realizing the four truths through the course of practice that has been known to him since his attainment of the Stream-entry path, he has reached the three higher paths successively and became an Arahat with his pollutants gone. Rich supporter, the man of good family Yasa will never slip back to the household-life and indulge in sensual pleasures as he had done before.”

Thereupon, the rich merchant said: “Exalted Buddha! Since the mind of Yasa has been entirely freed from attachment for anything through craving and wrong view as ‘I,’ or ‘mine’ and is emancipated from the pollutants, he has well availed himself of happiness and gain; and he has also had the full benefit of his existence as a human. Exalted Buddha! In order that I may gain merit and have delight, may you kindly accept my offering of a meal with the man of good family Yasa as a companion following behind you.” On thus being invited, the Buddha remained silent, signifying his acceptance of the rich merchant’s invitation to the morning meal.

Thereupon, knowing very well that the Buddha had accepted his invitation the rich merchant rose from his seat and returned to his house, after paying respects to the Buddha with due respect and circumambulation.

Yasa Becomes a Monk

Then, soon after the rich merchant had left, Yasa made obeisance to the Buddha respectfully and requested ordination: “Exalted Buddha! May I receive the going forth (pabbajjā) and higher ordination (upasampadā) in your presence.” And, the Buddha stretched out his golden hand and called out: Ehi bhikkhu! Svākkhāto Dhammo, cara brahma-cariyaṁ sammā dukkhassa, anta-kiriyāyā, “come, monk! receive the admission and ordination you have asked for. The Dhamma has been well-taught by me. Strive to take up the noble practices which form the moral training in my Dispensation, till you reach your last thought moment and dying consciousness in total emancipation (Parinibbāna-cuti-citta).” No sooner had the Buddha uttered this than Yasa was transformed into a full-fledged monk, like a monk of 60 years’ standing, readily dressed and equipped with the eight requisites created by supernatural power (iddhi-maya-parikkhāra), each in its proper place; he was then in a posture of respectfully paying homage to the Buddha.

Yasa’s Mother and Ex-Wife Become Sream-Enterers

After he had ordained the rich merchant’s son, Yasa, as a summoned monastic, the Buddha proceeded in the following morning to the house of his father, the rich merchant. After adjusting his robe and carrying his alms bowl, and with Ven. Yasa as a follower-monk, and upon arrival the Buddha sat cross-legged in the place already prepared. Thereupon, the rich merchant’s wife Sujātā, who was the mother of Ven. Yasa, together with Yasa’s ex-wife, approached the Buddha and, after paying respects to him with due respect and devotion, took their seats in the appropriate places.

While they were seated there, the Buddha taught Yasa’s mother and his ex-wife the gradual course of practice leading to the paths and fruitions: 1) The Dhamma relating to generosity (dāna-kathā); 2) the Dhamma relating to morality (sīla-kathā); 3) the Dhamma relating to a happy destination (sagga-kathā); and 4) the Dhamma relating to the good path, and the line of conduct for the realization of the paths, fruitions and Nibbāna (magga-kathā). Then he showed the demerits of sensual pleasures and the merits of renouncing the household life. Thereafter, when the Buddha knew that the mind of both of them had become adaptable, soft and free from hindrances, eager, gladdened, purified and pellucid, he taught the Dhamma that was which was originally discovered by him (sāmukkaṁsikā Dhamma-desanā) of the four truths. Then Yasa’s mother and his ex-wife became established in the fruit of Stream-entry (Sotāpatti-phala).

Thereupon, Yasa’s mother, Sujātā, and his ex-wife received the supermundane refuges (lokuttara-saraṇa-gamana), by addressing the Buddha thus: “So delightful is it, exalted Buddha! So delightful is it, exalted Buddha! As though what was placed downward has been turned over, so goes a worldly simile, as what is covered has been disclosed, as a man losing his way has been guided in the right direction, as a lamp that has been lighted in the dark with the thought, “Those who have eyes may see the various shapes of things,” so the Buddha has clearly taught us the Dhamma in manifold ways. Exalted Buddha, the two of us approach the Buddha, the Dhamma, and the Saṅgha for refuge and shelter. May you, exalted Buddha, take us as female lay-disciples from now on till the end of our lives.”

Then the mother, the father and the ex-wife of Ven. Yasa served the Buddha and Ven. Yasa with hard and soft food of excellent quality with their own hands (sāhatthika) and, on knowing that the Buddha had finished the meal, they took their appropriate seats, which were free from the six faults. Thereupon, the Buddha rose from his seat after teaching the Dhamma to the mother, the father and Yasa’s ex-wife, and left for the Deer Park at Isipatana.

Yasa’s 54 Friends Enter the Monkhood

In Bārāṇasī, there were four rich merchants’ sons, by the names of Vimala, Subāhu, Punnaji and Gavampati, who were descendants of rich ancestors and were old friends of [397] Ven. Yasa while he was a layman. On hearing that their friend Yasa had become a monk after relinquishing his enormous wealth and property, these four rich merchants’ sons reflected and considered thus: “Our friend Yasa has given up family life and the world and entered the monkhood by shaving his head and beard and putting on robes. Therefore, the Doctrine and Discipline (Dhamma-Vinaya) of the Buddha cannot be inferior, it will certainly be superior. Nor can the state of monkhood be inferior, it will certainly be superior.” And so, they went and approached Ven. Yasa and, after paying respects to him with due respect and devotion, they remained standing at an appropriate distance.

Thereupon, Ven. Yasa took his old friends to the Buddha and after paying respects to him with due respect and devotion and taking a seat at an appropriate place, he requested the Buddha: “Exalted Buddha! These four rich merchants’ sons, by the names of Vimala, Subāhu, Punnaji, and Gavampati, are of high birth and are descendants of rich ancestors in Bārāṇasī. They are also my old friends from when I was a layman. Exalted Buddha! May you kindly instruct and exhort these four old friends of mine.”

Then the Buddha taught them in the way aforesaid, the course of moral practice leading to the paths and fruitions: 1) The Dhamma relating to generosity (dāna-kathā); 2) the Dhamma relating to morality (sīla-kathā); 3) the Dhamma relating to a happy destination (sagga-kathā); and 4) the Dhamma relating to the good path and the line of conduct for the realization of the paths, fruitions and Nibbāna (magga-kathā). Thereafter, when the Buddha knew that the minds of all four of them had become adaptable, soft and free from hindrances, eager, gladdened, purified and pellucid, he delivered the Dhamma which was originally discovered by him (sāmukkaṁsikā Dhamma-desanā) of the four truths; and the four rich merchants’ sons, who were the old companions of Ven. Yasa, became established in the fruition of Stream-entry (Sotāpatti-phala).

After the four rich merchants’ sons had been established in the fruition of Stream-entry, they requested the Buddha that they may be ordained as monks thus: “Exalted Buddha! May we receive the going forth (pabbajjā) and the higher ordination (upasampadā) in your presence.” And, the Buddha stretched out his golden hand and called out thus: Etha bhikkhave, etc., “come, monks! Receive the admission and ordination you have asked for, my dear sons! The Dhamma has been well taught by me. Strive to practise for the three higher paths in order to bring about the end of the round of suffering.” No sooner had the Buddha uttered this, than the four rich merchant’s sons turned into fully fledged monks, like senior monks of 60 years standing, readily dressed up and equipped with the eight supernaturally-made requisites (iddhi-maya-parikkhāra), each in its proper place, paying homage to the Buddha with due respect. The signs of being laymen disappeared miraculously and they were transformed into the forms of monks.

After they had been ordained as summoned monastics, the Buddha instructed and exhorted them with words of Dhamma. On being thus instructed and exhorted with words of Dhamma, the four monks, before long, became Arahats with their pollutants being destroyed. At the time when the four rich merchants’ sons had became Arahats, there were altogether eleven Arahats among men in the human world, namely, the Buddha, the Group-of-Five monks, Ven. Yasa, Ven. Vimala, Ven. Subāhu, Ven. Punnaji and Ven. Gavampati.

Yasa’s 50 Friends Become Monks

Then the 50 companions of Ven. Yasa, while he was a layman, who were descendants of noble ancestors and who were living in rural areas, on hearing that their friend Yasa had become a monk after relinquishing his enormous wealth and property, reflected and considered thus: “Our companion Yasa has given up family life and the world and become a monk by shaving his head and beard and putting on the robes. It cannot [398] therefore be that the Doctrine and Discipline (Dhamma-Vinaya) of the Buddha will be inferior or ignoble, it will certainly be superior and noble. It cannot be that the state of monkhood will also be inferior and ignoble, it will certainly be superior and noble.” And so, the 50 companions approached Ven. Yasa and, after paying respects to him with due respect and devotion, they remained standing at an appropriate distance.

Thereupon, Ven. Yasa took the 50 men of the countryside and of high birth, who were his old companions while he was a layman, to the Buddha and, after paying respects to him with due respect and devotion and taking his seat at an appropriate distance, he addressed the Buddha thus: “Exalted Buddha! These 50 residents of the countryside are descendants of rich ancestors. They were also my old companions while I was a layman. Exalted Buddha! May you kindly instruct and discipline these 50 sons of high birth who are my old companions.”

The Buddha taught them in the way as aforesaid, the course of moral practice leading to the paths and fruitions: 1) The Dhamma relating to generosity (dāna-kathā); 2) the Dhamma relating to morality (sīla-kathā); 3) the Dhamma relating to a happy destination (sagga-kathā); and 4) the Dhamma relating to the good path and line of conduct for realization of the paths, fruitions and Nibbāna (magga-kathā) as well as the dangers of sensuality (kāmānaṁ ādīnava) together with the advantages of renunciation (nekkhamma-ānisaṁsa) in a progressive manner. Thereafter, when the Buddha knew that the minds of the 50 sons of high birth had become adaptable, soft and free from the hindrances, eager, gladdened, purified and pellucid, he delivered the Dhamma which was originally discovered by him (sāmukkaṁsikā Dhamma-desanā) of the four truths; and the 50 sons of noble birth, who were the old companions of Ven. Yasa, became established in Stream-entry (Sotāpatti-phala).

After they were established in Stream-entry, they requested the Buddha that they may be ordained as monks thus: “Exalted Buddha! May we receive the going forth (pabbajjā) and the higher ordination (upasampadā) in your presence.” And, the Buddha stretched out his golden hand and called out in the same way as before: Etha bhikkhave, etc., “come, monks! Receive the admission and ordination you have asked for. My dear sons! The Dhamma has been well taught by me. Strive to practise for the three higher paths in order to bring about the end of the round of suffering.” No sooner had the Buddha uttered this than the 50 men of noble birth instantly turned into full-fledged monks, like senior monks (thera) of 60 years standing, readily dressed and equipped with the eight supernaturally-made requisites (iddhi-maya-parikkhāra), each in its proper place, paying homage to the Buddha with due respect. The signs of being laymen disappeared miraculously and they were transformed into the forms of monks.

After they had been ordained as summoned monastics (ehi-bhikkhu), the Buddha instructed and exhorted them with words of Dhamma. On being thus instructed and exhorted with words of Dhamma, the 50 monks of noble birth, before long, became Arahats with their pollutants (āsava) destroyed. At the time, when the 50 sons of high birth became Arahats, there were altogether 61 venerable Arahats, including the previous eleven in the human world.

Meditation on Impurity in the Past

Once upon a time in the distant past, 55 companions formed an association of volunteers for performing deeds of merit. They carried out the work of cremating, free of charge, the dead bodies of those who died in destitution. One day, finding the dead body of a pregnant woman who had died in destitution, they took her to the cemetery for cremation. Out of the 55 volunteer companions, 50 of them went back to the village after asking the other five companions to take up the duty, saying: “You do the cremation.”

Thereupon, as the young man, the future wealthy son Yasa, who was the leader of the remaining five, carried out the cremation by piercing and rending the corpse with a pointed bamboo pole and causing it to turn over. In so doing, he gained the perception of the impure and loathsome nature of the body (asubha-saññā). The young man, the future Yasa, advised the remaining four companions thus: “Friends, look at this unclean, and disgusting [399] corpse.” The four companions also gained the perception of the impure from the corpse (chava) by following Yasa’s advice.

When the five companions returned to the village after having finished the work of cremation and related what they had found and had understood of the loathsome nature (asubha) to the 50 associates who had returned to the village, the latter also gained the perception of the impure and loathsome nature of the body (asubha-saññā).

Besides relating the matter to the companions, the young and leading man, the future Yasa, recounted the facts regarding the loathsome nature also to his parents and his wife on reaching home; and so his benefactors, his parents and his wife, also gained the perception of the impure and loathsome nature of the body (asubha-saññā).

These 58 persons, headed by the future wealthy son Yasa, continued to practise and develop meditation on the impurity and loathsomeness of the body (asubha-bhāvanā) based on the perception they had gained. These, in fact, were the past deeds of merit of these 58 persons.

By virtue of the past deeds of merit, in the present existence as the son of the rich merchant of Bānārasī, there appeared to Ven. Yasa the perception of the impure and loathsome nature of the body (asubha-saññā), and the impression of a cemetery on seeing the conditions of the dancers. The realisation of the paths and fruitions by the 58 persons was due to their possession of the supporting (upanissaya) merit resulting from developing the perception of the loathsome (asubha-bhāvanā) and having practised and developed it in a previous existence. [400]