Ja 84 The Birth Story about the Doors to Welfare (1s)

“Desire good health, which is the greatest gain.” [1.211] {1.366} This story was told by the Teacher while at Jetavana, about a boy who was sage in matters relating to spiritual welfare. When he was only seven years old, the boy, who was the son of a very wealthy Treasurer, manifested great intelligence and anxiety for his spiritual welfare; and one day came to his father to ask what were the Paths leading to spiritual welfare. The father could not answer, but he thought to himself, “This is a very difficult question; from highest heaven to nethermost hell there is none that can answer it, save only the All-knowing Buddha.” So he took the child with him to Jetavana, with a quantity of perfumes and flowers and unguents. After arriving there, he did reverence to the Teacher, bowed down before him, and seating himself on one side, spoke as follows to the Fortunate One, “Sir, this boy of mine, who is intelligent and anxious for his spiritual welfare, has asked me what are the Paths leading to spiritual welfare; and, as I did not know, I came to you. Vouchsafe, O Fortunate One, to resolve this question.” “Lay brother,” said the Teacher, “this self-same question was asked me by this very child in former times, and I answered it for him. He knew the answer in bygone days, but now he has forgotten because of a multitude of rebirths.” Then, at the father’s request, he told this story of the past.

In the past when Brahmadatta was reigning in Benares, the Bodhisatta was a very wealthy Treasurer; and he had a son who, when only seven years old, manifested great intelligence and anxiety for his spiritual welfare. One day the child came to his father to ask what were the Paths leading to spiritual welfare. And his father answered him by repeating this verse:

In this connection, desire good health, which is the greatest gain. “Dear, the first, designated as good health, is the greatest gain, it should be desired,” thus he speaks explaining the meaning. In this connection, good health is called healthiness and lack of disease of body and mind. In the body disease is always found, Lit: never not found. English, however, does not like double negatives. one is able to generate the gain of wealth, but not able to enjoy it. But with a lack of disease these two are possible. In the mind the disease of defilements is always found, one is able to generate the gain of the absorptions and so on, but not to enjoy what was gained through these attainments. With this lack of health what was not gained, that gain is not acquired, that gain is worthless, without these what is not gained, that gain is acquired, that gain is said to be worthwhile, good health is what is known as the greatest gain. Of all things that is the first to be desired. This is one gateway to welfare, this is the meaning here.

Virtue means virtuous behaviour, with this he points out good worldly conduct.

Approval by elders means approval by the wise, virtuous elders. With this he points out the advice given by teachers endowed with knowledge.

Learning means learning dependent on reason. With this he points out being deeply learned and useful in this world.

Conformity to the Dhamma means compliance to the threefold dhamma of good conduct. Good conduct in body, speech and mind. Avoiding the dhamma of bad conduct, he points out compliance with the dhamma of good conduct.

Striving means striving with arrogance in the mind. He points out superiority, excellence, a lack of distortion in the mind.

These six gateways are the entrance to welfare, welfare is called development, his entrance upon mundane and transmundane welfare these are the foremost, the supreme, the six skilful doors, the foremost attainments.

In this wise did the Bodhisatta answer his son’s question as to the Paths that lead to spiritual welfare; and the boy from that time forward followed those six rules. After a life spent in generosity and other good works, the Bodhisatta passed away to fare thereafter according to his deeds.