[I. The First Teachings]

Rājāyatanakathā
4. The Story about the Royal (Tree) At this point the Vinaya and the Udāna diverge, but interestingly the discourse that occurs next in the Udāna is called Rājasuttaṁ.
(Tapussa and Bhallika)

Atha kho Bhagavā sattāhassa accayena,
Then with the passing of seven days, the Fortunate One,

tamhā samādhimhā vuṭṭhahitvā,
after arising from that concentration,

Mucalindamūlā yena Rājāyatanaṁ tenupasaṅkami,
approached the Royal (tree) Scientific name: Buchanania latifolia; FF: a medium-sized straight tree with rough bark and dense pyramid-shaped clusters of white flowers. It was south of the Bodhi Tree according to the commentary. from the root of the Mucalinda (tree),

upasaṅkamitvā Rājāyatanamūle
and after approaching the root of the Royal (tree)

sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
he sat in one cross-legged posture for seven days experiencing the happiness of liberation. According to the Jā Nid seven weeks have passed by now. It also mentions that, before the following events, Sakka brought the Buddha medicinal myrobalan to clean his stomach, and a tooth-pick to clean his teeth and water to wash his face.

Tena kho pana samayena Tapussabhallikā vāṇijā
Then at that time the merchants Tapussa and Ballika The commentary says they were brothers, and Jā Nid says they were leading a caravan of 500 carts.

Ukkalā taṁ desaṁ addhānamaggappaṭipannā honti.
were in that district travelling along the highway from Ukkalā. According to DPPN Ukkalā was in what is modern day Orissa. They were therefore coming from the south, and were apparently on their way to Rājagaha.

Atha kho Tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā
Then a god who had (formerly) been a blood relative Comm: ñātibhūtapubbā devatā; AA specifies that the devatā was formerly their Mother (source: DPPN). of the merchants Tapussa and Bhallika

Tapussabhallike vāṇije etad-avoca:
said this to the merchants Tapussa and Bhallika:

“Ayaṁ Mārisā Bhagavā Rājāyatanamūle viharati paṭhamābhisambuddho.
“The Fortunate One, Sirs, is dwelling at the root of the Royal (tree), in the first (period) after the complete and perfect Awakening.

Gacchatha taṁ Bhagavantaṁ manthena ca madhupiṇḍikāya ca paṭimānetha
Go and wait upon the Fortunate One with milk-rice and honey-balls

taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā” ti.
and for a long time An idiom, literally meaning: for a long night. that will be for your benefit and happiness.”

Atha kho Tapussabhallikā vāṇijā manthañ-ca madhupiṇḍikañ-ca ādāya
Then the merchants Tapussa and Bhallika having taken milk-rice and honey-balls

yena Bhagavā tenupasaṅkamiṁsu,
approached the Fortunate One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā, ekam-antaṁ aṭṭhaṁsu.
and after approaching and worshipping the Fortunate One they stood at one side.

Ekam-antaṁ ṭhitā kho Tapussabhallikā vāṇijā Bhagavantaṁ etad-avocuṁ:
While standing on one side the merchants Tapussa and Bhallika said this to the Fortunate One:

“Paṭiggaṇhātu no Bhante Bhagavā manthañ-ca madhupiṇḍikañ-ca
“Please accept our milk-rice and honey-balls, venerable Sir, Fortunate One,

yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā” ti.
that for a long time will be for our benefit and happiness.”

Atha kho Bhagavato etad-ahosi:
Then it occurred to the Fortunate One:

“Na kho Tathāgatā hatthesu paṭiggaṇhanti,
“Realised Ones This is how the Buddha regularly refers to himself. Although not entirely clear, the prime meanings seem to be One who has Gone (or Come) to the Real. Maybe it is formed parallel to the term Titthaṅkara (Ford-Maker) which was already in use at the time, and is commonly used of the Jaina saints. do not accept (food) in the hands,

kim-hi nu kho ahaṁ paṭiggaṇheyyaṁ manthañ-ca madhupiṇḍikañ-cā?” ti
now how can I accept the milk-rice and honey-balls?” According to Jā Nid the Buddha’s bowl had ‘disappeared’ after taking Sujātā’s milk-rice, which seems to be an anomaly.

Atha kho Cattāro Mahārājāno Bhagavato cetasā cetoparivitakkam-aññāya,
Then the (gods called the) Four Great Kings, knowing with their minds the reflection in the mind of the Fortunate One,

catuddisā cattāro selamaye patte Bhagavato upanāmesuṁ:
brought from the four directions four bowls made of (green) stone Comm: muggavaṇṇaselamaye patte; bowls made of rock coloured like green peas. Jayawickrama (SGB) translates as granite, though that rock is not green. The commentary and Jā Nid mention that first the four kings brought a sapphire (indanīlamaṇimaya) bowl, but the Fortunate One would not accept it, presumably because jewelled bowls are not allowed in the Vinaya (see Cullavagga Khuddhakavatthukkhandhakaṁ, 8), but there only two bowls are allowed, those made of iron (ayo) and of earthenware (mattika). to the Fortunate One (saying):

“Idha Bhante Bhagavā paṭiggaṇhātu manthañ-ca madhupiṇḍikañ-cā.” ti
“Please accept, venerable Sir, Fortunate One, the milk-rice and honey-balls here (in the bowls).”

Paṭiggahesi Bhagavā paccagghe selamaye patte
The Fortunate One accepted in the new bowl Comm: Gahetvā ca pana cattāro pi yathā eko va patto hoti tathā adhiṭṭhahi; having taken the four (bowls they) became as one bowl through determining. Paccagghe is explained as meaning either precious (its normal meaning) or new in the commentary, it seems the latter is intended here. made of stone

manthañ-ca madhupiṇḍikañ-ca, paṭiggahetvā ca paribhuñji.
the milk-rice and honey-balls, and having accepted (it) he ate.

Atha kho Tapussabhallikā vāṇijā Bhagavantaṁ etad-avocuṁ:
Then the merchants Tapussa and Bhallika said this to the Fortunate One:

“Ete mayaṁ Bhante Bhagavantaṁ saraṇaṁ gacchāma Dhammañ-ca,
“We, venerable Sir, are those who go to the Fortunate One for refuge, and to the Dhamma, There was still no Saṅgha at that time, so they took the double refuge; in Mahāvastu, on the contrary they go for refuge in the Three Treasures.

upāsake no Bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate,” ti
please bear in mind that we are lay disciples who have gone for refuge from today forward for as long as we have the breath of life,”

te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.
and they became the first lay disciples in the world with the two(-refuge) formula. Comm: Atha Bhagavā sīsaṁ parāmasi, kesā hatthe laggiṁsu, te tesaṁ adāsi: “Ime tumhe pariharathā” ti. Te kesadhātuyo labhitvā, Amateneva abhisittā, haṭṭhatuṭṭhā Bhagavantaṁ vanditvā pakkamiṁsu; then the Fortunate One brushed his head and hair stuck to his hand, and he gave it to them (saying): “Take this with you.” After receiving the hair relics, consecrated by the Deathless, joyful and satisfied, and worshipping the Fortunate One, they departed. Same story in Jā Nid.

Rājāyatanakathā Niṭṭhitā
The Story about the Royal (tree) is Finished

last updated: August 2009