Great Chronicles, 22a: The Discourse on the Treasures

22a: The Discourse on the Treasures

The Founding of Vesālī

A long time ago,^{The following account is based on the commentary to the Short Readings (Khuddaka-pāṭha) on the Discourse about the Treasures (Ratana-sutta) and the Light on the Essence of Meaning (Sārattha-dīpanī).} the Chief Queen of the King of Bārāṇasī conceived a child. The queen brought this news to the king and he appointed a sufficient number of maids of honour to attend on the queen for the duration of her pregnancy. The queen lived in ease and comfort, carefully tending the embryo in her womb, and entered the maternity chamber in due time. It is taken to be a natural fact that ladies of high social status, enjoying the fruits of past meritorious deeds, usually give birth to children at early dawn in the morning.

The queen, being one such lady of the elite class, gave birth at early dawn, to a lump of flesh as red as a hibiscus flower or as red as lac. The queen thought to herself: “The king will surely remark: ‘Other queens give birth to children who resemble golden statues; but this Chief Queen of mine gave birth to a lump of flesh,’ and I shall lose favour and fall down in disgrace before the king.” Wishing to avoid disgrace by losing favour and dignity, she had the lump of flesh put into a vase covered by another vase and caused it to be thrown into the current of the river Ganges.

Miraculous events took place: The moment the vase containing the lump of flesh left human hands, it was taken charge of by the Devas who placed it securely in a vase, on which were inscribed in vermilion the words: “These are the sons born of the Chief Queen of the King of Bārāṇasī.” Protected by the guardian Devas, the cup floated along smoothly with the current, undisturbed by billows and swelling tides.

At that time, a recluse was residing close by the river Ganges depending on a village of cowherds for alms food. When he went to the river early one morning, he saw a vase floating down the stream and recovered it as an object discarded by someone up stream. He saw the royal insignia stamped on the vase and discovered the gold lettered plate and the lump of flesh on opening the vase. As soon as the recluse saw the lump of flesh, he opined that the lump of flesh must be in embryo stage since it raised no foul odour. He brought it to his hut and kept it in a clean corner.

After a lapse of fifteen days, the lump of flesh was seen to have divided into two separate units. The recluse took great care of the object on seeing these strange developments. In another fortnight’s time, each lump was found to have bulged in five places where the head, two arms and two legs would appear. The recluse attended to them with greater care than before. In another fifteen days time, one was transformed into a boy with golden body and the other into a girl with a golden body.

The love developed by the recluse for the infant boy and girl was so intense that it was like that of a parent for his own offspring. The two thumbs of the recluse turned into fountains from which milk gushed out. From then onwards, the recluse received gruel cooked with milk from the village of the cowherds by virtue of the babies’ merit. The recluse ate the solid portion of the gruel and fed the babies with the fluid that remained. Whatever went inside their bodies could be seen like objects going through a glass vessel. They were therefore named “Licchavī” after their soft, delicate, thin skin.

Licchavī, derived from nicchavī; ni, “soft, thin;” chavi, “having skin,” therefore one having delicate, thin skin. Ni is changed into li to form Licchavī.

Having to attend to the babies, the recluse could go to the village for alms round only very late in the morning and he had to return to his hermitage in a hurry. When the villagers came to know about his worries, they addressed the recluse: “Venerable sir, looking after babies is a great hindrance to the observance of the precepts incumbent upon recluses. May you hand the babies over to our care. We will relieve you of the burden of looking after them, then you could attend to your Dhamma practice without [533] any obstruction.” The recluse agreed to their request, saying: “Yes, you may.”

On the following day, the villagers made the roads smooth, level and clean, scattered flowers on them and, after planting streamers and banners on the sides of the road, gathered at the hermitage playing various kinds of musical instruments, to receive the children from the recluse. The recluse then gave them words of advice: “Lay devotees, these babies are of great power and glory because of their great accumulation of past merits. Bring them up with much care, attention and heed till they come of age; and arrange for their matrimonial ceremony when they come of age. Go to the King of Bārāṇasī and having paid him tributes of the five kinds of produce of the cow (go-rasa): milk, curds, ghee, butter milk and butter, make a request to him to grant you some land for the founding of a city. Then having circumambulated the city, appoint this young man your king, holding the coronation ceremony in the new city.” With this advice the recluse handed over the babies to the care of the villagers. After giving him a promise that they would follow his advice, the villagers took away the babies and brought them up in accordance with the instructions given by the recluse.

When they grew up, they played together with the children of the cowherds. But whenever there was a dispute while at play, they beat and kicked their playmates. When the parents saw their children crying, they asked them why they were crying. The children would reply: “The two orphans, cared for by the recluse, beat and kicked us.” Even the adopted parents of the two children, along with other villagers, rebuked them, making remarks, such as: “These two children bully our children; they are too troublesome. We should not gratify them; we should avoid the pair of them (vajjetabbā ime), brother and sister.” Ever since that time, the region measuring 30 leagues where the cowherds’ village was situated was known as the Avoidance (Vajjī) country.”

In due time, the cowherds approached the king, as instructed by the recluse, with offerings consisting of the five kinds of produce of the cow (go-rasa) and requested the allotment of a place and founded a city there. As the boy had reached the age of sixteen, he was crowned king of the region. This was followed by a matrimonial ceremony in honour of the two youths. The people of the region agreed then to make a ruling that no woman from another place should be made their queen, and none of their women should be given away in marriage to those outside of their country.

The crowned king and the queen produced their offspring in due time, the queen giving birth to a pair of twins, one male and one female. The queen gave birth to twins in like manner sixteen times in all. When those children came of age, they in turn gave birth to twins sixteen times each.

The population of the city grew rapidly, so much so, that there was no longer sufficient land in the city to accommodate all the princes and princesses with their palaces, pleasure parks and their large retinues. Therefore, the city had to be extended by one mile each on all four sides, entailing the construction of a second wall to enclose the whole city.

After a long time, the growth of the city, in like manner, demanded further extension to meet the requirements of the increasing number of royal families. As before, it was extended again by one mile each on all four sides with the construction of another wall round the entire city. As years rolled by, the city had to be extended again by one mile on all four sides in the same way for the third time. Thus the city grew and flourished with the march of time. It came to be known far and wide as the city of Vesālī, the Big City, throughout the southern sphere of the universe, Jambudīpa.

This is an account of the origin of the nomenclatures, such as Licchavī, the Vajjī country and the city of Vesālī. [534]

The Background to the Discourse

Vesālī city was thriving and prosperous, like its contemporaries Rājagaha and Sāvatthī, in the time of Buddha Gotama. At that time, the city was inhabited by 7,707 reigning monarchs, each with their crown princes, army generals, finance ministers, and various officials, each of them numbering 7,707. For their accommodation, there were 7,000 palaces and mansions with decorated terraced roofing and an equal number of law courts, Assembly Halls, gardens, pleasure parks and lakes. The city was thickly populated and food was abundant.

As years rolled by, the rulers and the ruled of the city failed to observe their bounden duties (aparihāniya-dhamma), and they eventually fell victims to disaster, such as drought, poor harvest, shortage of food, famine, etc.

Factors of non-decline (aparihāniya dhamma), part of a discourse taught to the Vajjī princes by the Buddha in order to maintain their prosperity and welfare. For full particulars refrence may be made to the Long Discourse about the Emancipation (Mahā-paribbāna-sutta, DN 16).

The first disaster caused a great number of deaths amongst the poor people. Dead bodies, thrown everywhere out of the city, were soon found in various stages of decomposition and letting off a foul odour. Such a condition gave the opportunity for the Yakkhas to enter the city and play havoc with the people.

The second disaster was a famine, and together with the evil influence of the Yakkhas, it brought about more deaths and suffering. To make matters worse, there occurred a third disaster, an epidemic of an infectious disease known as snake-wind sickness (ahi-vāta-roga), which shook the morale of the people and took an even heavier toll than before.

The citizens, reeling under the continuous shocks of the three disasters: the famine disaster, the havoc caused by the evil spirits and the outbreak of the epidemic, went to the king and made the following address: “Your majesty, the city of Vesālī is facing three kinds of scourges; no such disaster ever occurred during the reigns of the past seven kings. The consensus of opinion now is that such disasters are brought about by the negligence of duty on the part of the sovereign rulers.”

The king then caused all the citizens to assemble at the court of law and addressed them: “Citizens, you may hold an inquest to find out if there were any failures on my part in the discharge of my royal duties towards my people.” On systematic inquiry of all the daily performances of the king, people found that there was nothing wanting on the part of his majesty, in the discharge of his duties towards his people. They then put their heads together to find a way to overcome the disasters that had fallen on them.

The disciples of the six teachers of the heretical sects suggested that the city of Vesālī would be rid of the three scourges as soon as the six heretic teachers set foot in the city. But some of the citizens who had faith in the Three Treasures said: “Friends, it is said that a Buddha has appeared in the world. He is said to have expounded Dhamma for the welfare and prosperity of all beings. He is powerful and glorious. Our city may be free from all disasters once he is in our city.”

All the people were delighted with the proposal. But some people wanted to know the whereabouts of the Buddha and expressed their doubt: “He may not care to come here even if we invite him.”

Whereupon, some intelligent persons expressed the optimistic view: “Buddhas are always helpful and have compassion for sentient beings; so why wouldn’t he come if we invite him? There is however, one thing to note. The [535] Buddha is now residing in Rājagaha; King Bimbisāra, a Stream-enterer (Sotāpanna) and supporter of the monastery, is attending upon him, providing him with the four requisites. He might stand in the way of the Buddha coming to our city.”

The people unanimously decided that they should approach King Bimbisāra and acquaint him with the circumstances they were faced with and with his approval should request the Buddha to make a visit to Vesālī. Accordingly, they sent two Licchavī princes to Rājagaha with the responsibility of meeting King Bimbisāra of Rājagaha, carrying with them numerous gifts for him and accompanied by armed guards and troops.

The two princes arrived at Rājagaha and having presented valuable gifts to King Bimbisāra, they then told him the situation in their city and the reason why they had been sent to Rājagaha, and then made the request: “May your Majesty present this request, on our behalf, for the Buddha to visit Vesālī.” The King did not comply with their request, but advised them: “You should approach the Buddha yourself and enquire as to the Buddha’s intention.”

The two Licchavī princes then went to the Buddha and addressed him with profound respect: “Exalted Buddha, our city of Vesālī is being visited by three calamities. If, out of compassion, you would kindly make a visit to Vesālī, it will be a blessing to all of us, the citizens of Vesālī.”

Upon kind consideration of their request, the Buddha perceived: “The recitation and teaching of the Discourse about the Treasures (Ratana-sutta, Khp 6; Snp 2:1) in Vesālī would bring 1,000 billion universes under protection against diseases; and at the end of the discourse, 84,000 sentient beings would be emancipated through realization of the four noble truths.” He therefore accepted the reverential invitation of the two Licchavī princes.

A Ceremonial Departure

On hearing the news of the acceptance by the Buddha of the invitation to visit Vesālī, King Bimbisāra caused it to be proclaimed all over the city: “Know ye, all men, the Buddha has accepted the invitation to visit the city of Vesālī.”

He then went to the Buddha and asked: “Most exalted Buddha, have you accepted the invitation of the citizens of Vesālī?” the Buddha replied: “Yes, I have accepted, your Majesty.” –“If that be so, may the Buddha wait till all necessary preparations for a ceremonial send-off are complete.”

Then King Bimbisāra caused the road between Rājagaha and the river Ganges which was five leagues in length, to be levelled and made even, and temporary pavilions were set up at every league along the route. When the Buddha was informed that everything was set, he started the journey in the company of 500 monastics.

The five-league long route was strewn with flowers of five different colours up to knee height, colourful streamers were erected along the route, pots filled with water and plantain trees were placed in order on either side of the road. Two white umbrellas protected the Buddha from the weather; likewise every monastic was protected by a white umbrella each. The king and his retinue of courtiers and army made offerings with flowers and scents along the route and at every stop, giving the Buddha and the company of monastics enough time to take rest. After a comfortable journey of five days, the whole procession reached the bank of the Ganges.

While the royal barge was in the process of being decorated, King Bimbisāra sent a written intimation to the Licchavī rulers, saying: “The Buddha is on the way to Vesālī; necessary arrangements should be made to keep the roads in a good state of preservation, for a grand reception of the Buddha and his monastics by all the Licchavī rulers.”

When the members of the Licchavī clan received the good news, they unanimously made the decision to organise a welcoming ceremony which would be twice as grand as the reverence shown by King Bimbisāra. They levelled the roads between Vesālī and the bank of the river Ganges which was three leagues. They kept four white umbrellas for the Buddha and two white umbrellas each for every monastic accompanying the Buddha. The whole city came out in a grand procession to the bank of the river Ganges to await the arrival of the [536] Buddha.

In the meantime, King Bimbisāra caused two big boats to be kept side by side and firmly tied together to form a huge barge. On the top of it was erected a pavilion, which was decorated profusely with bouquets of flowers and scents, suspended wreaths of flowers fashioned like a fan; inside the pavilion was installed the throne for the Buddha. It was studded with the seven kinds of precious jewels. On arrival at the bank of the river Ganges, the Buddha and his monastics went aboard the royal barge; the Buddha took his seat on the throne and the monastics took their seats at appropriate places.

After conducting the Buddha and his monastics to the barge, King Bimbisāra went into the river Ganges up to his neck, and holding the barge, addressed the Buddha: “Exalted Buddha, I will be waiting for your return, on the bank of the river Ganges,” and he gently released the royal barge from his hand as he came out of water.

Celestial beings of the Deva realm, including the Brahmas of the Akaniṭṭha realm, paid honour to the Buddha. Similarly, beings from the lower planes, such as Kambala Nāga King and Assatara Nāga King, also paid homage to the Buddha.

Thus, amidst great festive celebrations, Devas and humans vied with one another in paying honour to the Buddha while he was being conducted across the Ganges, which measured one league from bank to bank, until eventually he entered the territory of the Vesālī rulers.

The Buddha was received on the opposite bank of Ganges by the Licchavīs who were ready waiting for his arrival. They honoured the Buddha twice as much as King Bimbisāra had shown, going down the river deep up to their neck to welcome him with profound respect.

The Lotus Rain

As soon as the royal barge carrying the Buddha reached the opposite bank of the river, wave after wave of dark rain clouds gathered from all sides, accompanied by flashes of lightning and the deafening roar of thunder, presaging a violent thunderstorm. The setting of the Buddha’s right foot on the bank of the river was marked by a falling of a torrential lotus rain (pokkhara-vassa) which wetted those who wished to get wet, leaving alone those not wanting to get wet. Streams of rain water with varying depths, ranging from the depth of the knee to the waist, the chest and to the neck, rushed all over the city of Vesālī, washing away the decaying dead bodies which were left unattended, as they flowed into the river Ganges. The whole city became clean once again, free from rubbish of all kinds and descriptions.

The Licchavīs conducted the Buddha from the river bank to Vesālī, three leagues away, amidst enthusiastic festivities, stopping one night at every pavilion which had been constructed at one league intervals. On the way, offerings were made which were twice as much as those given by King Bimbisāra. Finally the Buddha arrived at Vesālī after three days.

When the Buddha arrived at Vesālī, Sakka accompanied by Devas came down from their celestial planes to pay homage to him. The congregation of powerful Devas at Vesālī caused most of the Yakkhas, who had hitherto played havoc with the citizens, to flee the city.

The Buddha stood at the city gate and gave instructions to Ven. Ānanda: “Dear Ānanda, after learning this the Discourse about the Treasures (Ratana-sutta) from me, you should recite it within the three walls of the city as a protective measure (paritta), going round the city accompanied by the Licchavī princes who should be instructed to carry offerings in their hands.”

Having learned the Discourse about the Treasures from the Buddha at the gate of Vesālī on the very day of arrival, Ven. Ānanda went round within the three walls of the city reciting it rhythmically, with correct intonation, pronunciation, accent and punctuation. He took with him as he went round the Buddha’s alms bowl filled with water which he sprinkled all over the city.

The Discourse

[The following translation has been moved here from the section on the Dhamma Jewel, as it is needed to complete the story.]

The Pāḷi text of the Treasures Discourse (Ratana-sutta) is included with this English translation. The very elaborate and ornate Myanmar style of the translation is reduced to simple English prose with care being taken to include its essential features.

Reflecting on the many noble qualities of the Buddha such as: The ten kinds of perfection (pāramī) of three grades: ten perfections in the ordinary degree, [1172] the higher degree, and the superlative degree; the five kinds of self-sacrificing charity (mahā-pariccāga); the three types of good conduct (cariyā): conduct aimed at the welfare of the world, conduct aimed at the welfare of kinsmen, and conduct aimed at becoming a Buddha – all of which the Bodhisatta had taken upon himself since the day he wished to become a Buddha and received the assurance of being a Bodhisatta from the mouth of Buddha Dīpaṅkara, who was the fourth Buddha to arise in the aeon in which four Buddhas appeared.

Reflecting on the memorable events of the Bodhisatta’s conception in his last existence, his birth in Lumbinī Park, his great renunciation, his great endeavour involving six years of self-mortification, his noble victory over the five kinds of deaths (māra) and his Perfect Self-Awakening as the Buddha, having attained the all-knowing wisdom seated on his throne of victory at the foot of the Bodhi tree, his delivering of the Dhamma Wheel (Dhamma-cakka) discourse at the Deer Park, and the nine supermundane states (dhamma).

Establishing a compassionate mind towards all beings in trouble, like the mind of Ven. Ānanda when reciting the Discourse about the Treasures (Ratana-sutta) around the three walls that guarded the city of Vesālī through the three watches of the night.

Let us recite the Discourse about the Treasures, whose benign authority all the Devas living in the million world-elements gladly acknowledge; and the recital of which alone had the immediate effect of stamping out the three scourges of the plague, demons and famine in the city of Vesālī.

This is the prelude to the Discourse about the Treasures (Ratana-sutta). The first part in Pāḷi prose beginning with: Yānīdha, is found in the commentary on the Dhammapada (DhpA XXI.1), variously called the Story of One’s Previous Deeds (Attano-pubba-kamma-vatthu) and the Story about the Arising of the Ganges (Gaṅgārohaṇa-vatthu). The second part concerning the Discourse about the Treasures is in two verses composed by ancient teachers. The sutta as uttered by the Buddha began from the verse beginning with: Yānīdha bhūtani, “May all the Devas belonging to the earth” Note that the last three verses were uttered by Sakka, the Lord of the Devas.

1. Yānīdha bhūtāni samāgatāni,
bhummāni vā yāni va antalikkhe;
Sabbeva bhūtā sumanā bhavantu,
athopi sakkacca suṇantu bhāsitaṁ.

May all the Devas belonging to the earth and to the celestial realms, who are assembled here, be happy. Moreover, let them listen to this discourse respectfully.

2. Tasmā hi bhūtā nisāmetha sabbe,
mettaṁ karotha mānusiyā pajāya;
Divā ca ratto ca haranti ye baliṁ,
tasmā hi ne rakkhatha appamattā.

Devas! All of you who have assembled here to hear the discourse, pay attention to what I am going to say, bestow your loving-kindness on human beings. By day or by night, they bring offerings to you. Therefore, protect them without remiss.

3. Yaṁ kiñci vittaṁ idha vā huraṁ vā,
saggesu vā yaṁ ratanaṁ paṇītaṁ;
Na no samaṁ atthi tathāgatena,
idampi buddhe ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

Whatever treasure there be, either in this human world or in the worlds of Nāgas or Garuḷas, or the celestial worlds, there is no treasure that can equal the Realised One. This is the incomparable quality in the Buddha that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter.

4. Khayaṁ virāgaṁ amataṁ paṇītaṁ,
yadajjhagā sakyamunī samāhito;
Na tena dhammena samatthi kiñci,
idampi dhamme ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

The great Sakyan sage, with the tranquillity, which is the outcome of the noble path, has comprehended Nibbāna, the element of the extinction of the defilements, the end of attachment, the deathless. This is the incomparable quality in Nibbāna that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

5. Yaṁ buddhaseṭṭho parivaṇṇayī suciṁ,
samādhimānantarikaññamāhu;
Samādhinā tena samo na vijjati,
idampi dhamme ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

The Perfectly Self-Awakened One, the Supreme Buddha, extolled the concentration that is the outcome of the noble path. This concentration has been declared by the Buddhas as instantly beneficial. There is an incomparable quality in the concentration associated with the noble path since it is by far superior to the concentration pertaining to the fine-material absorption (jhāna) or the non-material absorption (jhāna). By this truth, may all beings be well and happy, both here and in the hereafter!

6. Ye puggalā aṭṭha sataṁ pasatthā,
cattāri etāni yugāni honti;
Te dakkhiṇeyyā sugatassa sāvakā,
etesu dinnāni mahapphalāni;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

There are these eight individuals whom the noble ones (ariya) praise. They are the four pairs of noble ones (ariya) at the four stages of path-knowledge, each with path and fruition knowledges. These noble disciples of the Buddha deserve choicest offerings by those aspiring to Awakening. Such offerings made to them yield abundant fruit. This is the incomparable quality in the Saṅgha consisting of these eight pairs of noble ones (ariya) that excel [1173] all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

[There was a long explanation of the 108 types of noble ones inserted here. I have removed it to the Further Explanations, as that is more suitable.]

7. Ye suppayuttā manasā daḷhena,
nikkāmino gotamasāsanamhi;
Te pattipattā amataṁ vigayha,
laddhā mudhā nibbutiṁ bhuñjamānā;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

Those noble Arahats, who strive with steadfast minds under Buddha Gotama’s teaching, are released from the defilements. They have their mind well settled on [1174] Nibbāna, the deathless element. Having become Arahats, they enjoy the bliss of Nibbāna without having to incur any expense. This is the incomparable quality in the Arahat that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

8. Yathindakhīlo pathavissito siyā,
catubbhi vātehi asampakampiyo;
Tathūpamaṁ sappurisaṁ vadāmi,
yo ariyasaccāni avecca passati;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

Just as a pillar at the city gate, firmly fixed in the ground, is unshaken by the fierce winds from the four quarters, even so do I declare that the noble one (ariya) who perceives the four noble truths through his first path-knowledge is unshakable under all worldly conditions. This is the incomparable quality in the Stream-enterer that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

9. Ye ariyasaccāni vibhāvayanti,
gambhīrapaññena sudesitāni;
Kiñcāpi te honti bhusaṁ pamattā,
na te bhavaṁ aṭṭhamamādiyanti;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

Those Stream-enterers have perceived the noble truths clearly, being well-taught by the Buddha, the possessor of most profound knowledge. However exceedingly forgetful they might be, they do not take birth for an eighth time. This is the incomparable quality in the Stream-enterer that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

10. Sahāvassa dassanasampadāya,
tayassu dhammā jahitā bhavanti;
Sakkāyadiṭṭhī vicikicchitañca,
sīlabbataṁ vāpi yadatthi kiñci.
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

At the instant of the arising of Stream-entry knowledge, the three defilements of wrong view concerning this body of five aggregates, which arises in 20 ways; eight kinds of doubts and sixteen kinds of uncertainty; and the wrong belief in misguided practices outside the noble path, should there be any, are discarded once and for all.

11. Catūhapāyehi ca vippamutto,
chaccābhiṭhānāni abhabba kātuṁ ;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

Although certain defilements still remain in him, he is absolutely freed from the four lower worlds (apāya). He is also incapable of committing the six gross evil deeds: the five evil deeds and following teachers other than the Buddha. This is the incomparable quality in the Stream-enterer that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

12. Kiñcāpi so kamma karoti pāpakaṁ,
kāyena vācā uda cetasā vā;
Abhabba so tassa paṭicchadāya,
abhabbatā diṭṭhapadassa vuttā;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

In case, through being heedless, the Stream-enterer commits an evil action by deed, word or thought, he is incapable of concealing it. That quality of being incapable of concealing any misdeed, the Stream-enterer, who has seen Nibbāna, becomes endowed with. This has been pointed out by the Buddha. This is the incomparable quality in the Stream-enterer that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

13. Vanappagumbe yatha phussitagge,
gimhānamāse paṭhamasmiṁ gimhe;
Tathūpamaṁ dhammavaraṁ adesayi,
nibbānagāmiṁ paramaṁ hitāya;
Idampi buddhe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

Just like the forest in spring time, the first month of the hot season has its tree tops ablaze with blossoms, is a scene of delight, so also the doctrine, delightful in word and in meaning, leading to Nibbāna, has been delivered by the Buddha for the highest benefit of Nibbāna. This is the incomparable quality in the doctrine that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

14. Varo varaññū varado varāharo,
anuttaro dhammavaraṁ adesayi;
Idampi buddhe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

The excellent one, the knower of the excellent element of Nibbāna, the bestower of the supermundane to the three spheres, the one who has embraced the old path of the eight constituents, the peerless Buddha, has explained the excellent doctrine comprising ten stages. This is the incomparable quality in the Buddha that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

15. Khīṇaṁ purāṇaṁ nava natthi sambhavaṁ,
virattacittāyatike bhavasmiṁ;
Te khīṇabījā avirūḷhichandā,
nibbanti dhīrā yathāyaṁ padīpo;
Idampi saṅghe ratanaṁ paṇītaṁ,
etena saccena suvatthi hotu.

To Arahats, the old deeds (kamma) are extinct beyond the present existence, no new deeds are created. Their mind is not attached to any future existences. They have completely destroyed the seeds of existence. They do not hanker after continued existence. Just as the lamp is extinguished, these wise ones have their aggregates extinguished. This is the incomparable quality in the Arahat that excels all worldly treasures. By this truth, may all beings be well and happy, both here and in the hereafter!

The following is spoken by Sakka, Lord of the Gods:

16. Yānīdha bhūtāni samāgatāni,
bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
buddhaṁ namassāma suvatthi hotu.

Devas belonging to the earth and to the celestial realms are assembled here. We all pay our homage to the Buddha whose coming to the world is most auspicious. May this good deed bring peace and happiness to all beings.

17. Yānīdha bhūtāni samāgatāni,
bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
dhammaṁ namassāma suvatthi hotu.

Devas belonging to the earth and to the celestial realms are assembled here. We all pay our homage to the Dhamma whose proclamation in the world is most auspicious. May [1175] this good deed bring peace and happiness to all beings.

18. Yānīdha bhūtāni samāgatāni,
bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
saṅghaṁ namassāma suvatthi hotūti.

Devas belonging to the earth and to the celestial realms are assembled here. We all pay our homage to the Saṅgha whose presence in the world is most auspicious. May this good deed bring peace and happiness to all beings.

That concludes the Discourse about the Treasures, but the author adds the following encouraging verse, which is an earnest wish:

Let the devotees recite the Discourse about the Treasures (Ratana-sutta) beginning with: May all the Devas, up to this verse, which is an earnest wish, and the three scourges will be kept at bay as in ancient Vesālī. This discourse, uttered by the Buddha himself, will prove efficacious to those who recite it with due faith. Accordingly, may those wishing to be free from all troubles recite Treasure Discourse, which is most excellent. [1176]

As soon as Ven. Ānanda started reciting the first verse of the sutta with the words: [537] Yaṁ kiñci vittaṁ … those Yakkhas, ghosts, ghouls, goblins and demons who had not yet fled the city but had remained taking shelter under the garbage dumps or clinging to the walls, etc., made off in great haste through the four city gates. As the gates were jammed with fleeing evil spirits, some of them were forced to break through the walls of the city. With the fleeing of beings from the city, those who suffered from their evil influence regained their health and the pestilences disappeared. The citizens came out from their homes with bunches of flowers and scents and paid homage to Ven. Ānanda.

The Buddha Recites the Discourse about the Treasures

The king and the citizens decorated the legislative Assembly Hall in the heart of the city with garlands of flowers and scents, setting up a canopied ceiling with studded ornaments. Then they installed the throne for the Buddha in a proper place and conducted him to the hall. The Buddha took his seat on the throne while the monastics, kings and princes, and citizens sat at appropriate places. Then Sakka, accompanied by the Devas of the two celestial realms of Catumahārājika and Tāvatiṁsa as well as Brahmas and other Devas, also arrived to pay homage to the Buddha.

Ven. Ānanda, having taken preventive measures by reciting the protection (paritta) all over Vesālī, arrived at the city hall with the crowd of citizens and they all took seats at suitable places. At this huge gathering of humans, Devas and Brahmas, the Buddha recited the same discourse (Ratana-sutta), which he had taught Ānanda.

The Discourse about the Treasures (Ratana-sutta) text which the Buddhist public see, read and study nowadays is made up of three sections: 1) The portion beginning with: Paṇidhānato paṭṭhāya … up to: Parittaṁ taṁ bhaṇāmahe … is the preface in prose and verse composed by scholars of the past; 2) the fifteen verses, beginning from: Yānīdha bhūtāni samāgatāni … to: Khīnaṁ purānaṁ nava natthi sambhavaṁ … are the original Pāḷi text expounded by the Buddha; 3) the last three, Yānīdha bhūtāni samāgatāni … etc. were uttered by Sakka to the congregation at the end of the recital.

At the conclusion of the discourse on the Discourse about the Treasures (Ratana-sutta) on the first day, the Licchavī royal families together with all the citizens of Vesālī were freed from suffering and gained happiness; all kinds of dangers and pestilence were removed and peace was restored. 84,000 sentient beings were emancipated through realizing the four noble truths.

It dawned upon Sakka then that: “The Buddha has brought happiness and prosperity to the people of Vesālī by speaking words of truth about the attributes of the Three Treasures, I should also utter words of truth concerning the virtues of the Three Treasures for the welfare of the citizens of Vesālī.” He therefore rose to recite the three verses: Yānīdha bhūtāni samāgatāni … etc. which appear at the end of the discourse.

After reciting the three verses, Sakka paid homage to the Buddha by circumambulating him three times and left for the world of the Devas accompanied by his celestial followers. But the Buddha went on expounding the discourse on the second day when 84,000 sentient beings were again emancipated through realizing the four noble truths. In this way, the Buddha continued to expound the same discourse for seven days in succession, emancipating 84,000 sentient beings on each day.

A total of 84,000 x 7 days = 588,000, this is the amount of beings who were emancipated through realization of the four noble truths. [538]

The Fundamental Principles of Protection Recitation

Protection recitations (paritta) are the Buddha’s word, otherwise known as discourses (sutta), which serve as a protective measure, dispelling all forms of danger from all quarters: pacifying and making those dangers presently arising, cease and disappear and preventing the impending dangers from arising at all.

The discourse on the Blessings (Maṅgala-sutta, Khp 5, Snp 2.4) the Discourse about the Treasures (Ratana-sutta, Khp 6, Snp 2.1), etc. are discourses taught by the Buddha, and they are powerful enough to protect both the reciter and the listener from impending danger, and also to repel or disperse the danger presently operating. They have the special attributes of bringing well-being and prosperity; hence they have the special name of protective (paritta) discourses.

In order to bring about such beneficial effects, it is necessary that the reciter should have the four accomplishments and the listener should also possess four accomplishments as set out below:

The Four Accomplishments of a Reciter^{The author gave two versions, one having three accomplishments and another having four. As the second version includes the first version also, we translate only the second version of the four accomplishments.}

1. The reciter must be capable of reciting passages, phrases, syllables of the Pāḷi text with the correct mode of articulation, enunciation, and accent.

2. He must have full and exact understanding of the Pāḷi text he is reciting.

3. The reciter should chant the protection (paritta) without expectation of gifts or presents.

4. The protection (paritta) should be recited with a pure heart full of loving-kindness and compassion.

The protection (paritta) should be recited only with the fulfilment of these conditions so as to be really effective in warding off and dispelling the impending dangers to the listener. Unless these conditions are fulfilled by the reciter, no beneficial results will accrue and no advantages gained as intended by the reciting of the protection (paritta).

The above modes of reciting and listening to the protection (paritta) are prescribed on the lines laid down in the Collection of the Long Discourses (Dīgha-nikāya) commentary. Systematic study and scrutiny of words and phrases should be made, proper attention being paid to the understanding of Pāḷi terms employed. Unless proper attention is paid to study correct enunciation and meaning of the Pāḷi text, the chances of securing the desired result are remote. Only recitation by those who have carefully studied the modes of reciting will bear powerful effects. Recitation of protections (paritta) by those with intention to receive gifts or offerings will not produce any real result. Recitation of protections by those with hearts full of loving-kindness and compassion and with an inclination towards freedom from the cycle of suffering will be advantageous.

Therefore, one who administers protection (paritta) must first and foremost study the Pāḷi text, together with the relevant commentaries, under a qualified teacher, special attention being paid to the mode of enunciation, accent and punctuation. Any omission or deletion of words or phrases from the Pāḷi text may render the recitation altogether meaningless. The correct mode of recitation, with full understanding of its meaning, are the vital forces of the protection which will bring about the desired result.

Mistakes in the way of administration, lack of correct enunciation and understanding of its true meaning, coupled with a desire to receive something in return, will undermine the strength of the protection and no desirable result will be obtained.

It must, therefore, be emphasised that it is necessary to administer the protection according to the conditions laid down, with a heart full of loving-kindness, and compassion and resolute inclination towards release from Saṁsāra and curbing one’s desire to receive offerings.

Failure and Success of the Reciter

Failure of one who administers protection (paritta) arises from two causes, namely: a failure in the undertaking (payoga-vipatti) and a failure through wrong determination (ajjhāsaya-vipatti).

1. The inability to express words and phrases of the text with accuracy and exactness and with full understanding of their meaning, through a lack of effort and [539] diligence (payoga-vipatti).

2. Administration of protection (paritta) with a desire for gains and fame (ajjhāsaya-vipatti).

The success of one who administers protection arises from two causes, namely: success in the undertaking (payoga-sampatti) and success through right determination (ajjhāsaya-sampatti).

1. Proficiency in administering protection through diligence, through learning the correct modes of enunciation and with full understanding of the meaning (payoga-sampatti)

2. Proficiency in administering protection through loving-kindness, compassion with an inclination towards emancipation and without a selfish motive looking for rewards (ajjhāsaya-sampatti).

This section on failure and success are excerpts from the sub-commentary to the Āṭānāṭiya discourse (Āṭānāṭiya-sutta, DN 32).

These are the qualifications which should be possessed by a listener to the protection recitations (paritta); in the Questions to Milinda (Milinda-pañhā), in the chapters on the Question about the Ram (Meṇḍaka-pañhā), and the Question on becoming free from the Snare (Pāsamutti-pañhā) the first three accomplishments are mentioned as follows: “Your majesty, hindrances, such as the five grave transgressions, wrong views or heretical beliefs and a lack of confidence in the protection, cannot serve as a means of protection against dangers.” These are the words of Ven. Nāgasena spoken to King Milinda. In view of this, it must be concluded that only those who are free from the three hindrances, stand to enjoy the benefit of the protection.

The failure of one who listens to the protection arises from two causes, namely: a failure in the undertaking (payoga-vipatti) and a failure through wrong determination (ajjhāsaya-vipatti).

Success of one who listens to the protection arises from two causes, namely: success in the undertaking (payoga-sampatti) and success through right determination (ajjhāsaya-sampatti).

Listeners of the protection (paritta) should abandon the two factors of failure as mentioned above and strive to be accomplished in the two successes, so as to secure the true benefit of protection from impending dangers.

Just as the protection reciter has to abandon the two factors of failure and become accomplished in the two factors of success, so also the listener has to do likewise.

The relevant commentary lays down the method of administering the protection as follows: In the case of those possessed by demons, Petas and unruly beings, the Āṭānāṭiya Discourse (Āṭānāṭiya-sutta) should not be administered initially. For seven days continuously, the Discourse on Friendliness Meditation (Metta-sutta), the Discourse through the Top of a Banner (Dhajagga-sutta) and the Discourse about the Treasures (Ratana-sutta) should be recited first. Should the possessed person become normal after these recitations, there is no need for administering the Āṭānāṭiya Discourse (Āṭānāṭiya-sutta).

Only when the desired result is not achieved after reciting continuously for seven days of the first three discourses, should the Āṭānāṭiya Discourse (Āṭānāṭiya-sutta) be recited. The monastic who recites the Āṭānāṭiya Discourse (Āṭānāṭiya-sutta) should not eat cakes made of flour, meat and fish; nor should he reside in a cemetery. This is because if such a monastic eats flour cakes, meat or fish or resides in a cemetery, he is liable to be possessed by evil spirits. The place chosen for recitation of the protection should be kept clean and tidy and besmeared with turmeric power.

The monastic who would administer the protection should be conducted from the monastery to the house, surrounded by a security guard of men armed with bows and arrows, shields, swords and spears. The monastic should not recite the protection in the open; the gate door, windows and doors of the house should be securely closed and the monastic should sit down closely surrounded by the armed guard. Then with a heart full of loving-kindness he should administer the protection according to the following guide lines: it is essential that the afflicted person should be first established in morality (sīla) by observance of the precepts and then this is followed by the recitation of the protection.

Should such measures fail to drive away the evil ones, the possessed person should be taken to the monastery and kept lying on the relic shrine (stūpa) platform. The shrine platform should be swept clean and offerings of light should be made; then Pāḷi prose and verses, such as: Divā tapati ādicco … (Dhp 387) etc., which generally bring auspiciousness, should be chanted. An announcement should then be made to the effect that all monastics have gathered together at that place.

Then someone should go to the nearby forest grove where there would be a tree which is conspicuous by special features, such as size, height, etc., and invite the guardian dryad, saying: “All the monastics are desirous of your coming to the gathering.” Such an invitation by the monastics can never be refused.

Then the person possessed should be asked: “What is your name?” Should it be Naradeva, for instance, he should be addressed by that name: “Naradeva, you have been given a share of merits gained from provision of accommodation to the Saṅgha, the share of merits gained from the offerings of scents and flowers, from the offering of meals to the Saṅgha; the monastics have also recited auspicious discourses, such as The Discourse on the Blessings (Maṅgala-sutta), as a gift of Dhamma to you. So out of consideration for these deeds of kindness and out of respect to the Saṅgha, we pray that you release this patient.”

Should such measures fail to secure the release of the demoniacal possession, the situation should be made known to the benevolent Devas: “Good Devas, you are fully aware that this unruly evil spirit does not take notice of our request made with loving-kindness. We have no alternative but to have recourse and invoke the authority of the Buddha.” So saying, the Āṭānāṭiya Discourse (Āṭānāṭiya-sutta) should be recited.

The above method is applicable only to lay people. For the monastic who is possessed by demons, Petas and unruly beings, his room should be swept clean and made tidy, then all the Saṅgha should be invited to assemble there. After sharing the merits gained from offerings of flowers, scents, etc., the Āṭānāṭiya Discourse should be recited as described before.

Thus the administration of the Āṭānāṭiya Discourse is elaborately described in the commentary on the Discourse. When recited systematically as laid down in the commentary, the Āṭānāṭiya Discourse is of immense authority, wielding great power and influence.

Likewise, the other protections are also of great power and influence in their own way. In short, the words of the Buddha, such as the Basket of Discourses (Sutta-piṭaka) consisting of the five Collections (Nikāya), are of great authority, its influence pervading over 1,000 billion world-element, promoting welfare and prosperity both in mundane and supermundane spheres. It wards [542] off all kinds of dangers and paves the way to the attainment of Nibbāna through realization of the paths and fruitions. These words of the Buddha, enshrined in the Collections are the noblest of all the spoken words and it should thus be confidently taken to be of immense authority, wielding great power and influence in accordance with this saying (SN 8.6):

Yaṁ Buddho bhāsate vācaṁ, khemaṁ Nibbāna-pattiyā,
dukkhassanta-kiriyāya, sā ve vācānam-uttamā.

The Fully-Self Awakened Buddha has expounded out of great compassion the Five Collections with the object of attainment of Nibbāna, which is the cessation of all sufferings. The words spoken by the Buddha, as contained in the Collections, excel all other words, free of any fault and conducive to peace and happiness.

After a fortnight’s stay in the city of Vesālī, the Buddha told the Licchavī princes: “We are leaving,” by way of farewell. Whereupon the Licchavīs honoured the Buddha as much as twice that of King Bimbisāra and in three days they conducted him to the bank of the Ganges.

The Nāgas in the region of the Ganges agreed amongst themselves saying: “Men have made homage to the Buddha on a lavish scale and why should we not do likewise? We will do likewise.” They proceeded to create golden boats, silver boats, and emerald boats mounted with golden, silver and emerald thrones, and covering the entire surface of the Ganges with a blanket of five different species of lily. They then approached the Buddha and made the solemn request: “Most exalted Buddha, may you grant us a favour by gratifying our wish out of compassion for us?”

The Buddha conceded to their request and went aboard the boats which were created by the Nāgas with jewel ornamentations. Each of the 500 monastics also occupied a jewelled boat. Whereupon, the Nāga kings conducted the Buddha and his 500 monastics to the Nāga realm, and the Buddha spent the whole night expounding discourses for the benefit of the Nāgas. The next morning, a great offering of celestial food was made to the Buddha and his monastics by the Nāga kings. After teaching a discourse in appreciation of the offerings, the Buddha made his departure from the land of the Nāgas.

Devas, who had dominion over that region of the earth (bhumma-devā), also agreed amongst themselves, saying: “Humans and Nāgas have made great homage to the Buddha, why should we not do likewise? We shall follow suit.” They proceeded to do honour to the Buddha by setting up excellent umbrellas all over the hills, forest and trees. In this manner similar offerings were made right up to the Brahma realm of Akaniṭṭha.

King Bimbisāra, making great homage twice as much as that of the Licchavīs, conducted the Buddha and his monastics to Veḷuvana monastery, Rājagaha, making the whole journey as before, in five days.

After the arrival of the Buddha at Veḷuvana monastery, the monastics assembled at the main hall in the afternoon to discuss matters relating to meditation. Their discussion was often interrupted by conversations, such as: “The glories of the Buddha are really wonderful. The stretch of land on this side of the Ganges is five leagues and on the other side of the Ganges it is three leagues, a total of eight leagues; the surface of the land on both sides was without bumps or hollows at any place. It had an even surface all over and was strewn with white sand and flowers. The surface of the river Ganges, with a width of one league, was covered by a blanket of five-hued species of flowers. The whole region was decorated with white umbrellas right up to the Akaniṭṭha Brahma realm.” Their discussion on [543] meditation was often interrupted by such words of praise in honour of the Buddha.

Aware of what was happening, the Buddha left the scented chamber and went to the Assembly Hall. He sat on the reserved seat. He then asked the monastics: “Monastics, what is the subject of your discussion at this moment?”

When it was explained what it was, he said: “Such a wonderful manner of paying respects is not attributable to my glories as a Buddha, nor to the powers of the Nāgas, Devas and Brahmas. It should be attributed to the beneficial results which accrue from a small deed of mine done in the past.”

When the Buddha had given such a hint, the monastics approached him with the request: “Most exalted Buddha, we do not have any knowledge of that small deed of generosity done in the past. Most exalted Buddha, we pray that we may be enlightened so as to know about it fully.”

The Buddha, thereupon, proceeded: Monastics, what happened in the past was this: There was a Brahmin in the city of Takkasilā by the name of Saṅkha. He had a son named Susīma, who was sixteen years old. One day, Susīma approached his father with great respect and his father asked him: “My dear son, what is the matter with you?” Then the lad replied: “Father, I would like to go to Bārāṇasī to acquire an education.” His father said: “My dear son, there is a Brahmin teacher in Bārāṇasī. He is my childhood friend, you might go to him and receive your share of education.” He then gave his son a sum of 1,000 pieces of money for his necessary expenditure.

Susīma paid due respect to his parents and taking the money, set out on his journey and arrived at Bārāṇasī in due time. He approached the teacher with profound respect and in a customary way. He told the teacher that he was the son of the Brahmin Saṅkha of Takkasilā. The teacher gave him a warm reception making the remark: “So you are a son of my friend.”

After a moment of rest, Susīma went again to the Brahmin, and placing the sum of money at his feet, requested him for permission to acquire education under his care. The permission was willingly granted. He took pains in learning, so that, in a very short time, he added everything to the fount of his knowledge, just like the precious grease of lions is retained in a gold cup for the sake of security. As he was endowed with the perfections (pāramī), he completed the full course of learning in a few months instead of the twelve years an average pupil would have to spend.

As Susīma was in the middle of studying a Veda text, he discovered that the treatise contained only the beginning and middle of the subject they treated; the final section was not to be found therein. He brought the matter to the notice of the Brahmin, saying: “Great Brahmin, this Veda text deals only with the beginning and middle of the subject, the final portion is not found in it.” Whereupon, the Brahmin also admitted that he too did not find it. Susīma then asked the Brahmin: “Is there anyone who knows all about the subject from beginning to end.” The Brahmin replied: “My dear son Susīma, those Paccekabuddhas who live in the forest of the Deer Park at Isipatana, may possibly know.” – “If so, may I have your kind permission to go and ask those Paccekabuddhas about it,” requested the youth Susīma. The Brahmin granted his permission, saying: “My dear son Susīma, you may go as you like.”

Susīma, who was accomplished in the perfections (pāramī), went to the forest of the Deer Park at Isipatana, approached the Paccekabuddhas with due respect and asked: “Venerable sirs, do you know the subjects in the Vedas from beginning to end?” – “Yes, we do, lay devotee Susīma,” was their reply. Then he requested them: “Kindly teach me the last part of the knowledge which is missing in the Veda.” The Paccekabuddhas told him: “Lay devotee Susīma, you will have to renounce the world and become a recluse. No one other than a monastic could learn that.” Susīma agreed and gave his word: “Very well, venerable sirs, please ordain me as a monastic. You may direct me to do anything that is necessary so long as it helps me learn the last portion of Veda knowledge.”

He was ordained as a monastic as requested and was taught how [544] to wear the robes properly such as keeping the borders of both the upper and lower robes in a tidy circular fashion. They could teach him only the precepts of good conduct (abhisamācārika-sīla), and not any meditation, because unlike omniscient Buddhas, they had not the ability to give instructions on how to practise insight meditation (vipassanā).

The newly ordained monastic Susīma devoted himself earnestly to the observance of the precepts of good conduct as instructed by the Paccekabuddhas, Having performed deeds of merit in the past which formed sufficing conditions (upanissaya) for the attainment of Paccekabuddha knowledge (Pacceka-buddha-ñāṇa), after a brief period of practice, he became a Paccekabuddha. He was soon held in high repute and reached the height of his glory acquiring great fame and gains and a large number of followers and disciples. But because of his past misdeeds, which prohibited longevity, he did not live long and passed away while still young. His remains were cremated by the Paccekabuddhas and the citizens of Bārāṇasī. The relics of his body were placed in a relic shrine (stūpa) built near the gate of the city.

The old Brahmin father, Saṅkha, thought of his son one day: “My son had been gone for a long time now and no news had been received from him.” So he left Takkasilā with a longing to see his son and eventually reached the gate of the city of Bārāṇasī. He saw quite a number of people gathered together near the shrine there; and thinking someone from amongst the crowd would perhaps know something about his son, he approached them and enquired: “Friends, there is a young man by the name of Susīma who came to Bārāṇasī to study; perhaps some of you might know something about him.”

“Yes we do, old Brahmin. That young man Susīma, after acquiring the complete knowledge of the Vedas under the care of the Brahmin of Bārāṇasī, received ordination at the place of the Paccekabuddhas, and eventually became a Paccekabuddha through realization of Paccekabuddha knowledge (Pacceka-buddha-ñāṇa). He has passed away now, attaining Nibbāna with no residue remaining (anupādisesa-nibbāna). This is the shrine where his relics are enshrined.”

After hearing this shocking news, the poor old Brahmin wept most hopelessly, beating the earth with his palm many times. After mourning the loss of his dear son to his heart’s content, he went into the precincts of the shrine and removed grass, and spread white sand which he had brought from a nearby place with his shoulder towel. He poured water from his jug all over the place to keep the dust from arising; then he collected as many wild flowers as possible and offered them to the shrine. He put his shoulder towel into the shape of a streamer and wrapping it around his umbrella, he placed it high above the shrine, tying them tight to the shrine. Then he departed.

Having thus told the story of the past, the Buddha correlated the events of the past with those of the present by giving the following discourse: “Monastics, you might be wondering who the Brahmin Saṅkha of this story could be. You need not ponder any more about it. The Brahmin Saṅkha was none other than myself.

I, who was a Bodhisatta then, cleaned the precincts of the shrine containing the relics of the Paccekabuddha Susīma, removing the grass roots, stump, etc. As a beneficial result of this act of merit, the people made the road clean and free of tree stumps and levelled it for a stretch of five leagues on this side of the Ganges and three leagues on the far bank.

I, then a Bodhisatta, spread white sand in the precincts of the Paccekabuddha shrine. As a benefit accruing from this act of merit, people spread white sand all along the route measuring eight leagues.

I, then a Bodhisatta, had collected as many wild flowers as I could and placed them in the shrine. This meritorious deed of mine resulted in Devas and humans strewing various kinds of flowers on land and the river, covering a distance of nine leagues. [545]

I, then a Bodhisatta, sprinkled the precincts of the Paccekabuddha shrine with water from my jug to prevent the dust from arising. As a result of this act of merit of mine the lotus rain (pokkhara-vassa) from a cloud bank the size of a lily leaf fell the moment I set foot on the land of Vesālī.

I, then a Bodhisatta, set up a streamer at the shrine of the Paccekabuddha and erected an umbrella on top of it. For that act of merit, streamers were set up all the way to the Akaniṭṭha Brahma realm and white umbrellas were erected all over the regions.

Monastics, making homage to me in such wonderful manner is not attributable to my glories as a Buddha, nor to the powers of Nāga, Devas and Brahmas. It should be attributed to the beneficial results which accrue from a small deed of merit done by me as a Bodhisatta in my existence as Brahmin Saṅkha.” The Buddha summed up the discourse by expounding the following verse (Dhp 290:

Mattā-sukha-pariccāgā, passe ce vipulaṁ sukhaṁ,
caje mattā sukhaṁ dhīro, sampassaṁ vipulaṁ sukhaṁ.

When it is known with certainty that a generous abandoning by way of sacrifice of pleasurable sensations, which gives a small amount of happiness, will bring a vast amount of reward such as the happiness of Nibbāna, then surely a wise person should forego such an insignificant reward of a small pleasure in favour of the great reward of Nibbāna.

At the conclusion of the exposition, many sentient beings attained the Stream-entry path and fruit, etc.

In the time of the Buddha a theatrical troupe of 500 entertainers used to stage shows to entertain the King of Rājagaha for seven days annually or bi-annually, for which they received an enormous amount of reward in gold and silver. The prizes awarded by the enthusiastic general public in their honour, at intervals of performances, was inestimable. The citizens sat upon rows and rows of four-legged bedsteads of their own, arranging them behind and above one another, each row getting higher and higher than the one in front.

Their shows usually started with the appearance on the stage of a young actress, the daughter of the troupe’s leading acrobat. She displayed her skill in acrobatics in various styles on a string of bamboos at a certain height from the ground; she moved from end to end gently and steadily, as she danced and sang with a pleasant voice.

Amongst the audience was a youth named Uggasena, the son of a rich man. He was enjoying the show together with a friend. He gazed attentively at the impressive performer displaying her acrobatic skill in different postures and styles, softly bending, raising, stretching her delicate hands and feet. He went back home driven mad with intense attachment and love for the youthful actress. On arriving home, he threw himself down on bed, saying: “I will live only if I can have her or else I will die on this bed,” and sentimentally went on hunger strike.

His parents asked him: “Dear son, what ails you?” – “Dear mother and father, I will live only if I win the hand of the actress whom I have seen performing in the precincts of the royal palace; if not, I will die on this bedstead,” was his frank, blunt reply. His parents consoled him by saying: “Dear son, don’t get so sentimental. We will find a fair lady suitable for you from amongst our own clansmen of wealthy status.” But Uggasena was not moved by the pleadings of his parents but reiterated his wish as before without any [546] change and persisted in lying on his bed.

Uggasena’s father made several attempts to persuade his son to change his mind, talking to him privately with soothing words, but to no avail. Finally the parents sent for his friend and asked him to negotiate with the head acrobat, the father of the girl, on their behalf, saying: “Friend, please take his sum of 1,000 and give it to the father of the actress with a request to accept it and to give his daughter in marriage to my son, Uggasena.”

The head acrobat’s reply to the messenger’s request was: “I am not prepared to accept the money in exchange for my daughter. If the rich man’s son Uggasena cannot live unless he wins the hands of my daughter, he will have to come along with us. I will give away my daughter only on this condition that he follows us wherever we go.”

When his parents conveyed the news to him, Uggasena said: “Mother and father, in that case I will go along with them,” and so saying he left for the head acrobat’s place in spite of repeated requests of his parents and relatives not to do so. The head acrobat was as good as his word, he gave away his daughter and they all wandered about towns and villages staging shows and acrobatic performances.

A son was born of the union of Uggasena and the actress. The mother used to coax and cuddle the child by singing a lullaby: “Son of a watchman of the carts … I wish you would sleep. Son of a wicked man, the custodian of prize money … I wish you would sleep. Son of an ignoramus … I wish you would sleep.” She sang this in a mocking, ridiculing manner.

This lullaby reflected on the life being led by Uggasena. Whenever the entertainment troupe rested during the course of wanderings, he was charged with the responsibility for securing food for the oxen and feeding them, and for the security of the camp. He was also responsible for the safe custody of the proceeds from the performances.

Uggasena realized that by singing mocking lullabies, the actress was making insinuations and ridiculing him, so he asked the actress: “Are you singing to despise me?” She replied: “Yes, it was intended for you.” Uggasena retorted: “Then I will abandon you and go back to my parents.” The actress was unmoved by this threat and she replied: “I don’t care at all whether you go away or come back,” and went on repeating the lullaby again and again knowing that it was irritating to Uggasena.

Uggasena thought over how the actress became so conceited and finally realised: “Her pride is rooted in her prowess as an acrobatic artist.” He made up his mind to learn the skill of acrobatic feats. Approaching his father-in-law, the acrobatic master, he sought and received permission from him to be trained in the art of gymnastics until he became an expert in it. He then went from place to place staging shows in villages and marketing towns and finally he came back again to the city of Rājagaha. There, he had it announced widely throughout the city that “Seven days from now, Uggasena, the son of the rich man, will stage a performance, demonstrating amazing feats of acrobatics and somersaults.”

The citizens vied with one another in setting up bedstead seats with longer legs to get a better view of the performances and they assembled around the stage on the appointed day. Finally, Uggasena appeared and he climbed up a pole of 60 cubits high and made up of many lengths of bamboo affixed to one another firmly. He stood on top of the pole poised to stage a performance. [547]

On the day fixed for the staging of the performance by Uggasena, the Buddha surveyed the world of beings before dawn and perceived by means of his omniscience a vision of Uggasena, who was caught in his supernormal mental screen, like a fish trapped in a net, and he reflected on what would come to pass.

He saw in his mind’s eye: When the morning comes, Uggasena will stand on top of the pole of 60 cubits high to stage a performance and the citizens will appear to witness it. At that assemblage of people, I will expound the Dhamma made up of four verses. As a result of hearing this teaching of mine, 84,000 sentient beings will gain emancipation through realization of the four noble truths, and Uggasena will become an Arahat.

As the time for alms round arrived, the Buddha went into the city in the company of his monastics as usual. Just before the Buddha’s entry into the city, Uggasena had signalled to the audience by pointing his index finger towards them that he was about to begin the show; that brought thunderous applause from the crowd. Uggasena who was then standing on top of the pole took a leap up in to the air and somersaulted seven times in the air before he came down and stood on the pole.

The Buddha, who had now arrived in the city, caused the audience, by his supernormal power, to pay exclusive attention to him, thus diverting their interest which was directed to Uggasena a moment ago. Watching the mood of the audience from atop the pole, Uggasena noticed their attention which was fixed on him, suddenly turn towards the Buddha. He felt down-hearted that the audience had lost interest in him. He thought to himself: “I can stage this acrobatic show only once a year, yet, as soon as the Buddha has come into the city, the audience is no longer interested in me, instead, they give their attention only to him. All my efforts to demonstrate my skill in acrobatic feats are in vain, and fruitless.”

The Buddha knew what was in the mind of Uggasena and asked Ven. Moggallāna: “Dear son Moggallāna, go to the son of the rich man and tell him that he is asked to go on with the acrobatic performance.” Ven. Moggallāna went as instructed by the Buddha and standing at the base of the pole gave encouragement to Uggasena by the following verse (DhpA, PTS 4.62):

Iṅgha passa naṭa-putta, Uggasena mahabbala,
karohi raṅgaṁ parisāya, hāsayassu mahā-janaṁ

O gymnastic artist of great strength, Uggasena, I urge you to resume your display of skill in somersault with ease of mind. Look at the crowd that has gathered. Let the mass of people enjoy your amazing entertainment and praise your skill with uproarious cheers.

On hearing the words of Ven. Moggallāna, Uggasena felt greatly delighted and encouraged; he thought that the Buddha was desirous of seeing his skill. He replied while still standing on top of the pole by the following verse:

Iṅgha passa mahā-pañña, Moggallāna mahiddhika;
karomi raṅgaṁ parisāya, hāsayāmi mahā-janaṁ.

Ven. Moggallāna of great wisdom and of the highest degree of supernormal power! Please watch, I will entertain the crowd that has gathered by displaying my skill with ease of mind. I will perform such an amazing feat that the audience will give enthusiastic cheers and praise uproariously.

So saying, he threw himself up into the air and made fourteen complete rounds of somersault [548] before coming down on his feet on top of the bamboo pole.

At that moment, the Buddha exhorted Uggasena by these words: “Dear son Uggasena, a wise man should abandon attachment to the five aggregates which arose before, to the five aggregates which will arise in the future and to those which are presently arising. Not clinging to the five aggregates, he should strive for the release from the suffering of birth, the suffering of ageing, the suffering of death.” The Buddha went on expounding the Dhamma by means of the following verse:

Muñca pure muñca pacchato,
majjhe muñca bhavassa pāragū,
sabbattha vimutta-mānaso,
na punaṁ jāti-jaraṁ upehisi.

Dear son Uggasena, give up and abandon the craving for the fivefold aggregates of mind and matter of the past … the future … and the present. Once you have completely forsaken the attachment to these aggregates of the past, the future and the present, you will have transcended the round of suffering in the three realms: the sensual world (kāma-bhava), the world of form (rūpa-bhava) and the formless world (arūpa-bhava) and you will have reached perfection and become an authority in matters pertaining to super knowledge (abhiññā), full comprehension (pariññā), letting go (pahāna), meditation (bhāvanā) and realisation (sacchikiriyā); you will live fully emancipated from all forms of the conditioned and pass beyond the stages of birth, ageing, sickness and death.

At the conclusion of the discourse, 84,000 sentient beings became emancipated through realization of the four noble truths. The rich man’s son, Uggasena, became an Arahat complete with analytical wisdom (paṭisambhidā-ñāṇa) while still standing on top of the bamboo pole. He came down from it and went towards the Buddha, paying homage with full reverence. He then requested permission to receive ordination. The Buddha stretched out his hand and pronounced: Ehi bhikkhu … to summon him as a full-fledged monastic. The form of an acrobatic artist disappeared instantaneously and Uggasena assumed the form of a great elder (mahā-thera) of 60 years’ standing aged 80, and fully equipped with the eight requisites of a monastic.

Fellow monastics asked Uggasena: “Did you not feel afraid when you came down from the top of the bamboo pole 60 cubits high?” Thereupon, Uggasena replied: “Friends, I had not the slightest fright.” The monastics went to the Buddha and reported: “Most exalted Buddha, Uggasena has claimed to be an Arahat by telling lies that: ‘He did not feel the slightest fright when he was coming down from the top of the pole.’ ”

The Buddha gave them a brief explanation in support of Uggasena: “Dear monastics, all the monastics, like my son Uggasena, through eradication of the pollutants (āsava), by cutting off the ten fetters (saṁyojana) are free from fright.” [549]

The Buddha then expounded the following verse which is included in the Chapter about Brahmins (Brāhmaṇa-vagga) of the Dhamma Verses (Dhammapada, Dhp 397).

Sabba-saṁyojanaṁ chetvā, yo ve na paritassati,
saṅgātigaṁ visaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ

Monastics, a monastic who has became an Arahat through eradication of the pollutants (āsava) has indeed cut off the ten long fetters by the sword of the Arahat path (Arahatta-magga); he cannot therefore be moved or startled by fright which has its origin in greed (lobha). I praise and proclaim such an Arahat who has overcome the seven kinds of clinging (saṅga): sensuous passion, ill-will, conceit, wrong view, moral defilement, physical, verbal and mental misdeeds, and who has nothing more to do with four ties (yoga) sensuality (kāma), coninuation (bhava), views (diṭṭhi) and ignorance (avijjā) as a truly noble, pure person, a Brahmin, who has done away with all kinds of evil.

A large multitude of people attained Stream-entry (Sotāpatti-magga), and so on, at the conclusion of the discourse.

One day, monastics were assembled again in the main hall and were discussing the mode of Uggasena’s attainment to Awakening: “Friends, one wonders, in the first place, how a person such as Ven. Uggasena, who was predestined to become an Arahat, got entangled through an actress with the troupe of acrobatic performers, following them wherever they wandered; and in the second place, what was the cause of the powerful sufficing condition for attainment of Awakening.”

The Buddha went to the main hall and asked: “Monastics, what is the subject of your discussion?” When they explained what the subject of their discussion was, he explained to them briefly thus: “Monastics, Uggasena himself was the cause of these two events; the one that entailed his engagement with the dancing troupe and the other that resulted in his attainment to Awakening.”

He then went on to relate the full account as follows: “Long, long ago, when a relic shrine (stūpa) was built to enshrine the relics of Buddha Kassapa, men and women of Bārāṇasī went in large numbers to the shrine site to contribute the necessary labour, carrying plenty of food in their carts. On the way they met a great elder (mahā-thera) entering the city on his alms round.

At that time, one woman noticed the great elder and told her husband: “My dear lord, the elder is receiving food on his rounds, please go and bring his bowl so that we may offer something to him. We have brought along in the cart plenty of food.” The man went and fetched the bowl from the monastic and after filling it with hard and soft food to its brim, they returned it to the great elder and both the husband and wife declared their wish: “Revered great elder, for this deed of merit, may both of us be blessed with a share of the supermundane knowledge which you have realized.”

The recipient of their gift food was not an ordinary monastic, he happened to be an Arahat devoid of the taint of pollutants (āsava). He foresaw, by means of his knowledge of the future (anāgata-ñāṇa), that their wishes would be fulfilled and so he smiled happily. The woman caught a glimpse of it and she muttered: “My dear lord, the venerable who received our offering might be an actor.” The husband also agreed, saying. “Yes, he might be an actor.” They then departed from that place. This then was the deed the husband and wife had done in the past.

The couple lived to the end of their lifespan in that existence and were reborn in [550] the realm of the Devas. After enjoying the life of Devas, the wife was born as the daughter of the leading acrobatic performer in her present and last existence. The husband was born as the son of a rich man in the last stage of his existence, by the name of Uggasena. Although born as a son of a rich man, he had to accompany the dancing troupe in their wanderings, for the demeritorious deed of agreeing: “Yes, he might be an actor,” to his wife in a past existence. But for the good deed of offering food to an Arahat, in pure piety and devotional faith, he became an Arahat.”

When Uggasena became an Arahat and became a summoned monastic, his wife, the young actress, thought to herself, awakened by the meritorious deed in her past: “Whatever level of intelligence possessed by my husband, my level of intelligence should also be the same as his.” Reasoning in this way she approached the female monastics and received ordination from them. Then devoting herself to the practice of Dhamma, in due course she also became an Arahat, having eradicated all the pollutants (āsava).