The Chapter on Medicines
Chapter Seven

The Blessed One arrived in Kimpilā and stayed in Kimpilā Forest.355

Thereupon the Blessed One said to the venerable Kimpila, “O Kimpila, I will teach you to meditate on the four applications of mindfulness. Listen to it well and keep it in mind; I shall teach it.”

When the Blessed One had said this, the venerable Kimpila remained silent. He remained so when the Blessed One said it a second time and a third time. Then the venerable Ānanda said to the venerable Kimpila, “Venerable [F.97.b] Kimpila, the Teacher is speaking to you.”

“I know, O Venerable Ānanda. I know well, O Venerable Ānanda.”

Then the venerable Ānanda said to the Blessed One, “O Blessed One, it is the right time. O Sugata, it is the right time. If the Blessed One teaches the monks to meditate on the four applications of mindfulness, the monks will listen to it and grasp it.”

“Ānanda, then listen to it well and keep it in mind; I shall teach it.

“Here a monk, in a village or town . . .356 when he has mindfully breathed in, he knows that he has breathed in . . . .357 He knows that he has breathed out, observing cessation.

“When a noble disciple, having mindfully breathed in, knows that he has mindfully breathed in . . . he knows that he has, with his bodily formations made supple, breathed out, observing the body in the body, the noble disciple dwells, observing the body in the body. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“Ānanda, suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the east. What do you think, Ānanda? Will the dirt stūpa disintegrate?”

“Yes, it will, O Honored One.”358

“In the same way, when a noble disciple learns that he has mindfully breathed in . . . he knows that his mind is concentrated inwardly.

“When a noble disciple, experiencing pleasure . . . knows that he has, with his mental formations [F.98.a] made supple, breathed out, observing perception in perception, the noble disciple dwells, observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“Ānanda, suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the south . . . observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“When a noble disciple has experienced his mind and breathed in, with his mind pleased, concentrated, and liberated, he knows that he has breathed in with his mind liberated; and, having breathed out with his mind liberated, he knows that he has breathed out with his mind liberated, and he dwells, observing his mind in his mind. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.”

(The parable of the stūpa and a vehicle, and so forth, from the west should be narrated here.)

“Because both his longing and despair have disappeared in his body, perception, and mind, he dwells in equanimity, observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“Suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the north. Ānanda, what do you think? Will the dirt stūpa disintegrate?”

“Yes, it will, O Honored One.”

“In the same way . . . observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly. [F.98.b]

“Ānanda, if he is thus, he is said to have meditated on the four applications of mindfulness.”

Then the Blessed One arrived at a hamlet, wherein was the venerable Mahā­maudgalyāyana’s uncle, who had gone forth among ṛṣis. Since the Blessed One thought that the venerable Mahā­maudgalyāyana ought to convert this ṛṣi, he instructed the venerable Mahā­maudgalyāyana, “Maudgalyāyana, think about your uncle.”

“Certainly, O Honored One,” replied the venerable Mahā­maudgalyāyana to the Blessed One. He knew the time to convert his uncle had come and tried to enter the hermitage of the ṛṣis.

Then the ṛṣi said, “O śramaṇa, stop. You should not enter this hermitage of brahmins.”

“I am a brahmin, too,” replied the venerable Mahā­maudgalyāyana.

The ṛṣi then spoke a verse:

The venerable Mahā­maudgalyāyana spoke some verses in reply:

“Even if that is so,” said the ṛṣi, “a shaven-headed śramaṇa is not permitted here.”

Then the venerable Mahā­maudgalyāyana caused a storm. He went near a lake, approached a tree, and sat under it. There lived an attendant of the nāga kings Nanda and Upananda. The nāga thought, “This is the noble one Mahā­maudgalyāyana, whom the nāga kings Nanda and Upananda respect. Now I will make an effort to venerate him.” The nāga left his residence [F.99.a] and sat, encircling the venerable Mahā­maudgalyāyana’s body seven times and raising his hood over the venerable Mahā­maudgalyāyana’s head.

It is commonplace among ṛṣis that if one is not concerned about another’s pain, one ceases being a ṛṣi. Therefore, the ṛṣi thought, “If that mendicant dies in the storm and I cease being a ṛṣi, that would not be appropriate.” He then left the hermitage and tried to find him. He saw the venerable Mahā­maudgalyāyana and said, “O mendicant, enter our hermitage.”

“O great ṛṣi, did you cease being a ṛṣi?” asked the venerable Mahā­maudgalyāyana.

The ṛṣi recognized his voice and asked in return, “Are you the noble one Mahā­maudgalyāyana?”

“O ṛṣi, people know me thus.”

“O noble one, for what purpose did you come here?”

“I came for the very purpose of your conversion. Now let us go to the Blessed One.”

The venerable Mahā­maudgalyāyana then took his uncle to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. The venerable Mahā­maudgalyāyana said to the Blessed One, “This is my uncle, who has gone forth among ṛṣis. The Blessed One should preach the Dharma for him.”

The Blessed One knew the ṛṣi’s thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for him. Having heard the Dharma, the ṛṣi actualized the fruit of a never-returner. He rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. [F.99.b] I will lead the pure life in the presence of the Blessed One.”

The Blessed One ordained him by saying “Come, monk,” . . . .

When the venerable Mahā­maudgalyāyana had left, the nāga felt lonely and unhappy. He caused various epidemics in the hamlet and, dressed as a ṛṣi, went to the hermitage and dwelled there. Then the people of the hamlet came to the hermitage and said, “O great ṛṣi, such epidemics have befallen us. What should we do?”

“Come and stay in this place,” replied the ṛṣi, “and the epidemics will be quelled.”

The people of the hamlet then went to that place and dwelled there. Because the serpent (ahi) had served as an umbrella (chattra) there, the place became famous as Ahicchattra, and devout people built a monastery and provided it with all the requisites.

The Buddha, the Blessed One, arrived in Mathurā361 and stayed in the mango forest of practitioners undergoing training on the bank of the river Prabhadrikā.362

Then the Blessed One said to the monks, “Monks, you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges. Monks, you should correctly learn that you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges.363

“What are sorrow, lamentation, [F.100.a] pain, despair, and distress like? Being attached to something, people observe it as self, and hence, on account of it, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow. Why is this?”

“O Honored One, since the Blessed One is the root of the Dharma, the Blessed One is the Leader, and the Blessed One is the Teacher, may the Blessed One teach the meaning of this to the monks. The monks will listen to it from the Blessed One and grasp it.”

“O monks, then listen to it well and keep it in mind; I shall teach it.

“O monks, when there are visual objects and people are attached to visual objects and observe visual objects as self, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow.

“O monks, when there are feeling, perception, formations, and consciousness, and people are attached to consciousness and observe consciousness as self, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow.364

“O monks, look . . . . When . . . he knows that he has breathed in, observing perception in perception, the noble disciple dwells, observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly. [F.100.b]

“Suppose, for instance, Ānanda,365 a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the south . . . observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“When a noble disciple knows that he has experienced his mind and breathed in, with his mind pleased, concentrated, and liberated, and, having breathed out with his mind liberated, knows that he has breathed out with his mind liberated and observes his mind in his mind, the noble disciple dwells, observing his mind in his mind. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.”

(The parable of the stūpa and a vehicle, and so forth, from the west should be narrated here.)

“Because both his longing and despair have disappeared in the body, perception, and mind, he dwells in equanimity, observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.

“Ānanda, what do you think? Suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the north, will the dirt stūpa disintegrate?

“Yes, it will, O Honored One.”

“In the same way . . . observing mental objects in mental objects. When he thus dwells, the noble disciple knows that the inner concentration of mind exists.

“Ānanda, if he is thus, he is said to have meditated on the four applications of mindfulness.”

The Blessed One, traveling through the country of Kuru,367 arrived in Sthūlakoṣṭhaka, [F.101.a] and stayed in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka.

When the brahmins and householders in Sthūlakoṣṭhaka heard that the Blessed One, traveling through the country of Kuru, had arrived in Sthūlakoṣṭhaka and was staying in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka, they met together, flocked together, left Sthūlakoṣṭhaka, and went to the Blessed One. Upon their arrival, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmins and householders in Sthūlakoṣṭhaka. [B34]

At that time, a householder’s son named Rāṣṭrapāla was sitting in the assembly. Rāṣṭrapāla, the son of a householder, thought, “If I correctly understand the meaning of what the Blessed One has said, it is difficult for laymen, who live at home, to lead the pure life, which is totally pure, unmixed, complete, completely pure, and clean, throughout their lives. Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.”

After the Blessed One had instructed, inspired, encouraged, and delighted the brahmins and householders in Sthūlakoṣṭhaka in a variety of ways through talk consistent with the Dharma, he remained silent. [F.101.b] The brahmins and householders in Sthūlakoṣṭhaka then rejoiced in and praised the words of the Blessed One. They bowed low until their foreheads touched the Blessed One’s feet, and then departed from the Blessed One’s presence.

As soon as the brahmins and householders in Sthūlakoṣṭhaka had departed, Rāṣṭrapāla, the son of a householder, rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.”

“O son of a householder, have your parents permitted it?”

“No, they have not, O Honored One.”

“O son of a householder, the Tathāgata and the disciples of the Tathāgata neither let anyone go forth nor ordain him while he does not have his parents’ permission.”

“In that case, O Honored One, I will try to gain permission from my parents.”

Then Rāṣṭrapāla, the son of a householder, praised and was delighted at the words of the Blessed One and went home. When he had arrived, he said to his parents, “Father, Mother, please be informed that I will go forth from my home into homelessness with true faith.”

“Our son Rāṣṭrapāla, understand this: You are our only, dear, sweet, darling son, who has never disobeyed us. If you die, we will have to part from you unwillingly. But where would we let you go while you are still alive?”

“Father, Mother, if you permit this right now, that’s fine. But if you do not permit this, I will neither have a meal nor pay obeisance to you from today onward.”

Then Rāṣṭrapāla, the son of a householder, [F.102.a] fasted for a day. After that, he fasted for two days, for three days‍—all the way to seven days. Then the parents of Rāṣṭrapāla said to him, “Our son Rāṣṭrapāla, understand this: You are delicate,368 you desire comfort, and you have not known pain. It is difficult to lead the pure life, it is difficult to practice in complete seclusion, it is difficult to rejoice in solitude, and it is unbearable to live in a dwelling in the wilderness, in a forest, or on the outskirts of a town. Stay here, our son Rāṣṭrapāla, and enjoy the objects of desire, give donations, and make merit.”

Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. The parents of Rāṣṭrapāla then asked their relatives for help: “O relatives, make our son Rāṣṭrapāla come to his senses at once.”

Then the relatives of Rāṣṭrapāla, the son of a householder, went to Rāṣṭrapāla. When they had arrived, they said to him, “Son Rāṣṭrapāla, understand this: You are delicate; you desire comfort . . . , and make merit.”

Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. Then the parents of Rāṣṭrapāla asked Rāṣṭrapāla’s friends for help: “O sons, make our son Rāṣṭrapāla come to his senses at once.”

Then the friends of Rāṣṭrapāla, the son of a householder, said to Rāṣṭrapāla, “Good son Rāṣṭrapāla, understand this: You are delicate; you desire comfort . . . , and make merit.”

Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. Then [F.102.b] the friends said to the parents of Rāṣṭrapāla, “Father and mother, what use is there in letting this son Rāṣṭrapāla die? Permit him to go forth. Then, if he rejoices in the pure life, you will be able to see him alive; if he does not rejoice in it, to whom will the son go but to his parents?”

“Sons, if he lets us see him after he has gone forth, we will permit this.”

Then the friends said to Rāṣṭrapāla, the son of a householder, “Good son Rāṣṭrapāla, be informed that your parents permit this. They say, ‘If our son lets us see him after he has gone forth.’ ”

“Sirs, I will let them see me.”

Thereafter Rāṣṭrapāla, the son of a householder, having gradually recovered his bodily strength and power, went to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, Rāṣṭrapāla, the son of a householder, said to the Blessed One, “O Honored One, I was given permission by my parents. Therefore, O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.”

Rāṣṭrapāla, the son of a householder, went forth and was ordained a monk in the well-taught Dharma and Vinaya. Then the Blessed One, having let Rāṣṭrapāla, the son of a householder, go forth and ordained him, and having stayed in Sthūlakoṣṭhaka as long as he wished, traveled to Śrāvastī. In due course he arrived at Śrāvastī and stayed in the Jetavana, in the Park of Anāthapiṇḍada near Śrāvastī. [F.103.a]

Ten years after his ordination, the venerable Rāṣṭrapāla attained the state of an arhat. Having savored the joy and happiness of liberation, he thought, “Once when I was a layman, I promised my parents to see them after I had gone forth. Now I will carry out my promise.”

The venerable Rāṣṭrapāla then went to the Blessed One. Upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the venerable Rāṣṭrapāla said to the Blessed One, “O Honored One, once when I was a layman, I promised my parents I would see them. Now I will go to carry out my promise.”

Then the Blessed One made his mind penetrate the mind of the venerable Rāṣṭrapāla. When it had penetrated it, he concentrated his mind on the mind of the venerable Rāṣṭrapāla, and then he thought, “It is impossible that Rāṣṭrapāla, the son of a noble family, will dwell at home again or enjoy the objects of desire by hoarding,” and so he said to the venerable Rāṣṭrapāla, “Rāṣṭrapāla, go and liberate beings who have not been liberated. Release those who have not been released. Relieve those who have not been relieved. Emancipate those who have not been emancipated.”

The venerable Rāṣṭrapāla then praised and delighted in the words of the Blessed One. The venerable Rāṣṭrapāla bowed low until his forehead touched the Blessed One’s feet, and he then departed from the Blessed One’s presence.

After that night had passed, the venerable Rāṣṭrapāla dressed early in the morning, took his bowl and his robe, and entered Śrāvastī for alms. [F.103.b] He took a meal of alms in Śrāvastī and returned after the meal. He put in order the bedding and the seat he had used and set out for Sthūlakoṣṭhaka. As he traveled, in due course he arrived at Sthūlakoṣṭhaka and stayed in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka.

Thereupon the venerable Rāṣṭrapāla, after that next night had passed, dressed early in the morning, took his bowl and his robe, and entered Sthūlakoṣṭhaka for alms. Going for alms in Sthūlakoṣṭhaka, in due course he went to his own home. At that time, a barber was arranging the hair and beard of the venerable Rāṣṭrapāla’s father in the courtyard, and his father saw the venerable Rāṣṭrapāla standing before the gate. When he saw him, the father scolded him: “You shaven-headed śramaṇa, you have destroyed my family line. You made Rāṣṭrapāla, my only, dear, sweet, darling son, who had never disobeyed me, go forth and then ordained him. You shaven-headed śramaṇa, who is going to give you almsfood?”

Then the venerable Rāṣṭrapāla, having gotten no offering but abuse, left his own home before he was chased away. At that time an old woman, who had once been a slave of the venerable Rāṣṭrapāla, came out the door, carrying spoiled, day-old kulmāṣa in order to throw it away. When the venerable Rāṣṭrapāla saw the old woman, his former slave, he said to her, “Sister, if you are throwing away that spoiled, day-old kulmāṣa, I will eat it. Please put it in this bowl.”

“O noble one, please have it.”

Putting the spoiled, day-old kulmāṣa in the bowl, the old woman, his former slave, [F.104.a] then recognized the characteristics of the hands, feet, face, nose, and way of speaking of the venerable Rāṣṭrapāla. She asked, “Sir, are you Rāṣṭrapāla?”369

“Yes, sister. People know me thus.”

Then the old woman, his former slave, hurried to the venerable Rāṣṭrapāla’s father. When she arrived, she said to him, “Sir, please be informed that your son Rāṣṭrapāla arrived in Sthūlakoṣṭhaka long before, but he would not enter his own home.”

Then the venerable Rāṣṭrapāla’s father, holding his hair with his left hand and wearing nothing but his loincloth, rushed to the venerable Rāṣṭrapāla. At that time the venerable Rāṣṭrapāla was sitting by the wall and eating the spoiled, day-old kulmāṣa. Then the venerable Rāṣṭrapāla’s father asked him, “Rāṣṭrapāla, why do you not enter your own home despite having arrived in Sthūlakoṣṭhaka long before? Why are you eating that spoiled, day-old kulmāṣa?”

“O householder, when I came to your house, I got no offering but abuse, and had to leave before I was chased away.”

“I did not know it was my son Rāṣṭrapāla. If I had known, I would not have said such a thing. My son Rāṣṭrapāla, forgive me.”

“I forgive you, O householder.”

Then the venerable Rāṣṭrapāla’s father firmly embraced him and had him sit on a seat prepared in his own home. The father then said to Rāṣṭrapāla’s mother, “Our son Rāṣṭrapāla has come back [F.104.b] home after a long time. Oh, cook and prepare a meal immediately. Our son Rāṣṭrapāla will eat it.”

The venerable Rāṣṭrapāla’s mother then cooked and prepared a meal herself. Then a man piled pieces of gold in such a large heap that someone standing behind it could not see another standing before it, and someone standing before it could not see another standing behind it. The venerable Rāṣṭrapāla’s mother said to him, “My son Rāṣṭrapāla, your mother has this amount of what is called dowry, dower, or marriage portion. Your father has also accumulated gold‍—and hundreds, thousands, hundreds of thousands of fine grains of gold‍—not to mention other things. My son Rāṣṭrapāla, now stay here and enjoy the objects of desire, give donations, and make merit.”

“O householder’s wife, if you will listen to my words with faith, I will instruct and teach you.”

“My son Rāṣṭrapāla, instruct me. My son Rāṣṭrapāla, teach me. I will listen to your words with faith.”

“O householder’s wife, now make new bags with linen, put the gold and fine grains of gold into them, load them on to a carriage, and throw them in a deep, rapid stream in the Ganges. Your sorrow, lamentation, pain, despair, and distress have arisen from those roots.”

Then the venerable Rāṣṭrapāla’s mother thought, “I am not able to turn back my son Rāṣṭrapāla in this way.” [F.105.a] The venerable Rāṣṭrapāla's mother then urged her daughter-in-law to help: “O my daughter, anoint your body with incense, bathe, wear various scents, dress yourself, adorn yourself with adornments, burn various kinds of incense, and scatter incense powder immediately, just as you once pleased and comforted my son Rāṣṭrapāla in that way when he was a layman. Then throw yourself at my son Rāṣṭrapāla’s feet and say, ‘What are the celestial nymphs like, for the sake of whom you have led the pure life in the presence of the Blessed One?’ ”

Then the former wife of the venerable Rāṣṭrapāla did anoint her body with incense, bathed, wore various scents, dressed herself, adorned herself with adornments, burned various kinds of incense, and scattered incense powder just as she had once pleased and comforted the venerable Rāṣṭrapāla in that way when he was a layman. She then threw herself at the venerable Rāṣṭrapāla’s feet and said, “What are the celestial nymphs like, for the sake of whom you have led the pure life in the presence of the Blessed One?”

“O sister, it is not for the sake of celestial nymphs that I have led the pure life in the presence of the Blessed One.”

Then, because the venerable Rāṣṭrapāla [F.105.b] addressed his former wife as sister, she fainted and fell to the ground.370 The venerable Rāṣṭrapāla then said to his parents, “Father, Mother, why do you not give me food if you were going to give it? Why leave it and torment me?”

“Our son Rāṣṭrapāla, have it.”

Then the parents with their own hands served and satisfied the venerable Rāṣṭrapāla with a pure and fine meal. When, with their own hands, they had served and satisfied him in a variety of ways with a pure and fine meal, knowing the venerable Rāṣṭrapāla had finished his meal and washed his hands and his bowl, they took low seats, and sat before the venerable Rāṣṭrapāla in order to hear the Dharma. The venerable Rāṣṭrapāla then spoke some verses:371

Then the venerable Rāṣṭrapāla, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted his parents. Thereupon he flew away across the sky, and the venerable Rāṣṭrapāla [F.106.a] went to Sthūlakoṣṭhaka Forest.374 When he had arrived, he sat under a vibhītaka tree, in order to pass the day there.

At that time, King Kauravya had often been talking about the fame of the venerable Rāṣṭrapāla and said, “I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.” Then King Kauravya ordered a forest custodian, “My man, go and very quickly clean Sthūlakoṣṭhaka Forest. I will take a stroll there tomorrow.”

“Certainly, Your Majesty,” replied the man to King Kauravya, and he cleaned all of Sthūlakoṣṭhaka Forest. When the man saw the venerable Rāṣṭrapāla sitting under the vibhītaka tree, passing the day, he thought, “Here is the venerable Rāṣṭrapāla, whose fame King Kauravya has repeatedly talked about and about whom he has said, ‘I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.’ He has arrived at such-and-such a place near Sthūlakoṣṭhaka. I will now inform King Kauravya.”

Then the man went to King Kauravya. When he had arrived, he said to the king, “The venerable Rāṣṭrapāla is here, the one whose fame Your Majesty has repeatedly talked about and about whom you have said, ‘I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.’ He has arrived at such-and-such a place near Sthūlakoṣṭhaka. May Your Majesty know it is the right time.”

King Kauravya then ordered another man, “My man, [F.106.b] now quickly prepare a beautiful vehicle. I will ride in it and go to see the venerable Rāṣṭrapāla today.”

“Certainly, Your Majesty,” replied the man to King Kauravya. Then, having quickly prepared the beautiful vehicle, he returned to King Kauravya. When he had arrived, he said to King Kauravya, “Your Majesty, the vehicle is ready. May Your Majesty know it is the right time.”

King Kauravya then rode in the beautiful vehicle, left Sthūlakoṣṭhaka, and went to see and serve the venerable Rāṣṭrapāla. Having gone as far as he could go by vehicle, he alighted from the vehicle and entered the park on foot. When the venerable Rāṣṭrapāla saw King Kauravya coming from a distance, he said, “Welcome, Great King. Now, Great King, since this is your country, please invite me to a seat if you so like.”

“O Rāṣṭrapāla, my country it is, but I ask you, Rāṣṭrapāla, to invite me to a seat.”

“Then, Great King, here is a seat for you. Please sit down, if you so like.”

Face to face with the venerable Rāṣṭrapāla, King Kauravya then made plenty of pleasant and joyful conversation, and sat down to one side. When he had sat down to one side, King Kauravya said to the venerable Rāṣṭrapāla, “O honorable Rāṣṭrapāla, if one belongs to a lowly family, has run through his entire possessions, or has become old, he might go forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes. Since we belong to the Kauravya family and our possessions are abundant, I have thus allotted [F.107.a] a portion of our possessions to the honorable Rāṣṭrapāla. O honorable Rāṣṭrapāla, stay here now, enjoy the objects of desire, give donations, and make merit.”

“The Great King has invited me in an inappropriate way, not in an appropriate way. One like you must not invite a learned man like me in such a way.”

“How should I invite you, honorable Rāṣṭrapāla, if in an appropriate way?”

“Great King, if you were now to say, ‘O Rāṣṭrapāla, my country is rich and free from harm, calamity, and danger, and there it is easy to obtain almsfood; O honorable Rāṣṭrapāla, stay in this Sthūlakoṣṭhaka, and I will protect, shelter, and guard you in accordance with the Dharma,’ O Great King, that I would wish. Such is said only by one with a faithful mind.”

“If you would deign to answer my questions, I would ask some questions of the venerable Rāṣṭrapāla.”

“O Great King, ask. I will explain after listening.”

“O Rāṣṭrapāla, there are four kinds of decay; because they have decayed through these, sons of noble families will go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes. What are the four? Decay through old age, decay through illness, decay in terms of relatives, and decay in terms of possessions.

“O Rāṣṭrapāla, what is decay through old age? Here a son of a noble family, having become old and decrepit, thinks, ‘Now, since I am old and decrepit, I cannot easily enjoy even the objects of desire that I possess right now, [F.107.b] let alone what I do not possess. Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’ Because he has decayed through old age, he will go forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes. This is said to be decay through old age.

“Though you, honorable Rāṣṭrapāla, had not decayed through old age, you went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes. Why? You, honorable Rāṣṭrapāla, are young, junior, youthful, with black hair, in the prime of youth. While you should be involved in play, pleasure, fun, adornment, and decoration, you instead went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes, though your relatives were choked with tears, crying, and not happy. What did you, honorable Rāṣṭrapāla, know, see, hear, and understand so that you went forth in that way? I am not pleased with this; I cannot bear this.

“O honorable Rāṣṭrapāla, what is decay through illness? Here a son of a noble family has become seriously ill, afflicted with a painful illness, and thinks, ‘Since I am seriously ill, afflicted with a painful illness, I cannot easily enjoy even the objects of desire that I possess right now, let alone what I do not possess. Now I will go forth . . . , having shaved off my hair and beard and donned saffron robes.’ Because he has decayed through illness, he will go forth . . . , having shaved off his hair and beard and donned saffron robes. This is [F.108.a] said to be decay through illness.

“Though you, honorable Rāṣṭrapāla, had not decayed through illness, you went forth . . . with true faith, having shaved off your hair and beard and donned saffron robes. Why? You, honorable Rāṣṭrapāla, are free from harm, free from illness, and your temperature is in a good state, neither too cold nor too hot but healthy and free from harm. You will safely digest foods, drink‍—whatever you eat, and whatever you taste. What did you, honorable Rāṣṭrapāla, know, see . . . so that you went forth . . .? I am not pleased with this; I cannot bear this.

“O Rāṣṭrapāla, what is decay in terms of relatives? Here a son of a noble family, after his relatives have died and gone, thinks, ‘Since my relatives have died and gone, now I will go forth . . . , having shaved off my hair and beard . . . .’ Because he has decayed in terms of relatives, he will go forth . . . , having shaved off his hair and beard . . . . This is said to be decay through relatives.

“Though you, honorable Rāṣṭrapāla, had not decayed in terms of relatives, you went forth . . . with true faith, having shaved off your hair and beard and donned saffron robes. Why? Rāṣṭrapāla, your relatives originate from the Kauravya family, and they are prospering in this Sthūlakoṣṭhaka. What did you, honorable Rāṣṭrapāla, know, see . . . so that you went forth . . .? I am not pleased with this; I cannot bear this.

“O Rāṣṭrapāla, what is decay in terms of possessions? [F.108.b] Here a son of a noble family, after his possessions have become few and exhausted and have run out, thinks, ‘Since my possessions are few and exhausted and have run out, now I will go forth . . . , having shaved off my hair and beard . . . .’ Because he has decayed in terms of possessions, he will go forth . . . , having shaved off his hair and beard . . . . This is said to be decay in terms of possessions.

“Though you, honorable Rāṣṭrapāla, had not decayed in terms of possessions, you went forth . . . . Since you, honorable Rāṣṭrapāla, belong to the best and most excellent family in this Sthūlakoṣṭhaka, you have many possessions. What did you, honorable Rāṣṭrapāla, know, see, hear, and understand so that you went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes? I am not pleased with this; I cannot bear this.”

“O Great King, that Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that these four are paths for aversion to the world. By these aversions to the world, sons of noble families will go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes. Great King, all beings of this world are led by old age; beings of this world have no refuge because they have no one to follow them; beings of this world have no possessions because they must leave everyone; and beings of this world are never satisfied because they do not know contentment and are slaves to desire. Thus I knew, saw, heard, and understood, and then I went forth in that way.” [F.109.a]

“I do not fully understand the meaning of what you have briefly said but have not elucidated sufficiently. May the honorable Rāṣṭrapāla explain in detail the meaning of what he has briefly said but has not elucidated sufficiently so that I may fully understand it. The honorable Rāṣṭrapāla said that all beings of this world are led by old age. Thinking of what, honorable Rāṣṭrapāla, did you say this?”

“Great King, I will ask you something in return. Please answer as best you can. O Great King, what do you think? Do you see the age, figure, power, strength, height, and waist measurement of your present body as being equal to those of your body at the age of twenty or twenty-five years, when you were young, junior, youthful, with black hair, in the prime of youth?”

“O Rāṣṭrapāla, I do not see the age, figure, power, strength, height, and waist measurement of my present body as being equal to those of my body at the age of twenty or twenty-five years, when I was young, junior, youthful, with black hair, in the prime of youth. Now I am eighty years old and have become decrepit. Sometimes I need help from others even with sitting and standing.”

“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that all beings of this world are led by old age. Having known, seen, heard, and understood this, I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes. I am pleased with this and I bear it.” [F.109.b]

“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.

“The honorable Rāṣṭrapāla also said that beings of this world have no refuge because they have no one to follow them. I have sons, wives, slaves, workmen, jesters, barbers,375 bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, who conquer my enemies, adversaries, and foes. However, the honorable Rāṣṭrapāla said that beings of this world have no refuge because they have no one to follow them. Thinking of what, honorable Rāṣṭrapāla, did you say this?”

“Great King, I will ask you something in return. Please answer as best you can. O Great King, do you have any trouble in your body now?”

“Yes, O Rāṣṭrapāla, I do. An illness of the wind afflicts my back now.”

“O Great King, when an illness of the wind afflicts your back, if you say, ‘O my sons, wives, slaves, workmen, jesters, barbers, bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, now end the violent, acute, hot, intolerable, and unpleasant pain that has befallen me,’ can they do so?”

“No, O Rāṣṭrapāla, they cannot. When an illness of wind afflicts my back, if I say, ‘O my sons, wives, slaves, workmen, jesters, barbers, bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, now end the violent, acute, hot, intolerable, and unpleasant pain that has befallen me,’ [F.110.a] they cannot do so. At that time, I will experience the violent, acute, hot, intolerable, and unpleasant pain by myself.”

“O Great King, having thought on this, the Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world have no refuge because they have no one to follow them. Having known, seen, heard, and understood this, I went forth in that way. I am pleased with this and I bear it.”

“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.

“The honorable Rāṣṭrapāla also said that beings of this world have no possessions because they must leave everyone. O Rāṣṭrapāla, I have sons, wives, slaves, workmen . . . and princes, who follow me when I go, stay when I stay, and guard me when I am sleeping. However, the honorable Rāṣṭrapāla said that beings of this world have no possessions because they must leave everyone. Thinking of what, honorable Rāṣṭrapāla, did you say this?”

“Great King, I will ask you something in return. Please answer as best you can.

“O Great King, what do you think? When death, which is displeasing for many people, wanted by few people, [F.110.b] pleasing for few people, unpleasant for many people, and common to all beings in the world, has come to you, if you say, ‘O my sons, wives, slaves, workmen . . . princes, now follow me going from this world to another world,’ can they do so?”

“No, O Rāṣṭrapāla, they cannot. When death, which is displeasing for many people, wanted by few people, pleasing for few people, unpleasant for many people, and common to all beings in the world, has come to me, if I say, ‘O my sons, wives, slaves, workmen . . . princes, now follow me going from this world to another world,’ they cannot do so. I will go from this world to another world by myself.”

“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world have no possessions because they must leave everyone. Having known, seen, heard, and understood this, I went forth in that way. I am pleased with this and I bear it.”

“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.

“The honorable Rāṣṭrapāla also said that beings of this world are never satisfied because they do not know contentment and are slaves to desire. O Rāṣṭrapāla, I am fully enjoying this whole country of Kuru, and I am fully enjoying many consorts, storehouses, and treasuries. However, the honorable Rāṣṭrapāla said that [F.111.a] beings of this world are never satisfied because they do not know contentment and are slaves to desire. Thinking of what, honorable Rāṣṭrapāla, did you say this?”

“Great King, I will ask you something in return. Please answer as best you can.

“O Great King, what do you think? You are enjoying this whole country of Kuru fully, and you are enjoying many consorts, storehouses, and treasuries fully. If a trustworthy, honest, steadfast man who does not deceive others comes from the east and says, ‘Your Majesty, I came here from the east; there I saw countries that were rich, prosperous, peaceful, abundant in food, and full of many people. Your Majesty, it is appropriate for you to conquer, win, and subjugate these countries, leading such armies, such treasures, and such vehicles,’ would you conquer, win, and subjugate those countries, leading your armies? O Great King, what do you think? Would you desire those countries?”

“O Rāṣṭrapāla, if I knew that it was appropriate for me to conquer, win, and subjugate those countries, leading such armies, such treasures, and such vehicles, I would conquer and subjugate them, leading my armies. I would desire those countries.” [B35]

“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world are never satisfied because they do not know contentment and are slaves to desire. Having known, seen, heard, and understood this, I went forth in that way. [F.111.b] I am pleased with this and I bear it.”

“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.”

When the venerable Rāṣṭrapāla had had the aforementioned conversation, he, the arhat, the elder, also said:376

King Kauravya rejoiced in and praised the words of the venerable Rāṣṭrapāla. He bowed low until his forehead touched the feet of the venerable Rāṣṭrapāla, rose from his seat, and departed.

The Blessed One then arrived in Hastināpura. When from a distance a brahmin saw the Blessed One, who was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns, the brahmin went to the Blessed One and praised him in verse:

Then the Blessed One smiled. It naturally occurs that whenever the buddhas, the blessed ones, smile, . . . . The rays disappeared into the circle of hair between his eyebrows. [F.112.b] Then the venerable Ānanda made the gesture of supplication to the Blessed One and said:

The Blessed One said, “Good, good, Ānanda! Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, did you see the brahmin speak the verse and praise the Tathāgata?”

“Yes, I did, O Blessed One.”

“By this root of merit he will never fall into the inferior modes of existence, but will be reborn among gods and humans for twenty eons, and he will become a self-awakened one named Stavārha in his last life, last birth, last body, last taking up of an identity.”

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that when this brahmin spoke a single verse and praised the Blessed One, the Blessed One predicted his awakening as a self-awakened one?”

“Listen, monks,” replied the Blessed One, “and inscribe it in your minds how, not only in the present but also in the past, he spoke a single verse and praised me, and how I gave him five excellent villages. I will tell you about it.

“A time long ago,380 monks, there was a king named Brahmadatta in the city of Vārāṇasī. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. He was extremely fond of poets.

“There was a certain brahmin poet in Vārāṇasī whose wife once said to him, ‘O brahmin, since the cold season has come, go to the king and make some agreeable speech so that you can obtain a little defense against the cold.’ [F.113.a]

“So, he departed. At that time, the king was setting off on an elephant. The brahmin asked himself, ‘Should I praise the king or the excellent elephant?’ He thought, ‘Since this excellent elephant is desirable and pleasing for everyone in the world and especially so for the king, I will praise the excellent elephant for now.’ He then spoke a verse:

“The king was pleased and spoke a verse in return:

“Monks, I myself was at that time, on that occasion, the excellent elephant; this brahmin was at that time, on that occasion, the brahmin. I then gave him five excellent villages because he had spoken a single verse and praised me.381 Now, too, I have predicted his awakening as a self-awakened one because he spoke a single verse and praised me.​​

Having arrived at a great city, . . . (the phrase about the seat of four buddhas should be recited in detail) . . . .382

The Blessed One arrived in the country of Śrughnā, where there was a brahmin named Indra who was conceited about his good looks, youth, and learning, and boasted that there was no one equal to him.

In a certain place the Blessed One preached the Dharma, sitting on the seat prepared for him in front of the community of monks. The brahmin Indra, having heard that the śramaṇa Gautama had arrived in the country of Śrughnā, thought, “I have heard that the śramaṇa Gautama is well proportioned, attractive, and pleasant to behold. [F.113.b] I will go to see whether he is more handsome than me or not.”

He departed and when he saw the Blessed One, who was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns, the brahmin thought, “Although the śramaṇa Gautama is more handsome than me, he is not taller than me.” He tried to see the crown of the Blessed One’s head. Unable to see it, he climbed up to a very high place, but it was in vain.

Then the Blessed One said to the brahmin Indra, “Brahmin, you are making vain efforts. Even if you were to climb up to the summit of Mount Sumeru and try to see the crown of the Tathāgata’s head, these further efforts would be in vain, and you would still be unable to see it. Have you never heard that beings, including gods and asuras, do not see the crown of the head of the buddhas, the blessed ones?384 However, if you want to see the height of the Tathāgata’s body, there is a pillar made of gośīrṣacandana underneath the fire pit for oblations to the god of fire in your house; take it out and measure it. The height of the Tathāgata’s body that is generated from a father and a mother is the same as that.”

The brahmin Indra thought, “This is a wonder. I have never heard of that. I will go and see.”

He hurried home and dug under the fire pit for oblations to the god of fire. Everything was just as the Blessed One had explained. Filled with faith, he thought, “Since the śramaṇa Gautama is undoubtedly omniscient, I will go and serve him.” With faith, he went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, [F.114.a] and then sat down to one side. The Blessed One knew the brahmin’s thinking, proclivity, disposition, and nature . . . . With the vajra of knowledge the brahmin leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. After having seen the truths, he said, “O Blessed One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

Thereupon the brahmin Indra rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “If the Blessed One allows it, I will prepare a festival of the pillar made of gośīrṣacandana.”

“Brahmin, I allow it,” said the Blessed One. “Go and prepare the festival.”

Thereupon he set up the pillar in a certain solitary place with great reverence and prepared the great festival. Other brahmins and householders tied kuśa grass, thinking, “May this festival become a basis for happiness (kuśala).” Since the brahmin Indra had prepared the festival, it was named “Indra’s Festival.”385

The Blessed One arrived at the city of Kāla. In the city of Kāla, . . . (the phrase about the seat of four buddhas should be recited in detail) . . . .393