Dhammapada 1.2: 2. Maṭṭhakuṇḍalīvatthu

1.2.2

Manopubbaṅgamā dhammāti dutiyagāthāpi sāvatthiyaṃyeva maṭṭhakuṇḍaliṃ ārabbha bhāsitā.

The Second Stanza also, beginning with the words, "Thought is of all things first," was recited in the same city, Sāvatthi, with reference to Maṭṭhakuṇḍali.

1.2.2_2

Sāvatthiyaṃ kira adinnapubbako nāma brāhmaṇo ahosi. Tena kassaci kiñci na dinnapubbaṃ, tena taṃ ‘‘adinnapubbako’’tveva sañjāniṃsu. Tassa ekaputtako ahosi piyo manāpo. Athassa pilandhanaṃ kāretukāmo ‘‘sace suvaṇṇakāre kāressāmi, bhattavetanaṃ dātabbaṃ bhavissatī’’ti sayameva suvaṇṇaṃ koṭṭetvā maṭṭhāni kuṇḍalāni katvā adāsi. Tenassa putto maṭṭhakuṇḍalītveva paññāyittha. Tassa soḷasavassikakāle paṇḍurogo udapādi. Tassa mātā puttaṃ oloketvā, ‘‘brāhmaṇa, puttassa te rogo uppanno, tikicchāpehi na’’nti āha. ‘‘Bhoti sace vejjaṃ ānessāmi, bhattavetanaṃ dātabbaṃ bhavissati; kiṃ tvaṃ mama dhanacchedaṃ na olokessasī’’ti? ‘‘Atha naṃ kiṃ karissasi, brāhmaṇā’’ti? ‘‘Yathā me dhanacchedo na hoti, tathā karissāmī’’ti. So vejjānaṃ santikaṃ gantvā ‘‘asukarogassa nāma tumhe kiṃ bhesajjaṃ karothā’’ti pucchi. Athassa te yaṃ vā taṃ vā rukkhatacādiṃ ācikkhanti. So tamāharitvā puttassa bhesajjaṃ karoti. Taṃ karontassevassa rogo balavā ahosi, atekicchabhāvaṃ upāgami. Brāhmaṇo tassa dubbalabhāvaṃ ñatvā ekaṃ vejjaṃ pakkosi. So taṃ oloketvāva ‘‘amhākaṃ ekaṃ kiccaṃ atthi, aññaṃ vejjaṃ pakkositvā tikicchāpehī’’ti taṃ pahāya nikkhami. Brāhmaṇo tassa maraṇasamayaṃ ñatvā ‘‘imassa dassanatthāya āgatā antogehe sāpateyyaṃ passissanti, bahi naṃ karissāmī’’ti puttaṃ nīharitvā bahiāḷinde nipajjāpesi.

At Sāvatthi, we are told, lived a Brahman named Never-Gave, Adinnapubbaka. He never gave anything to anybody, and that is why they called him Never-Gave, Adinnapubbaka. He had an only son who was his darling and delight. Now he desired to have a set of ornaments made for him. But knowing that in case he gave the commission to a goldsmith, he should have to pay him a fee, he beat out the gold himself, made him a pair of burnished earrings, and gave them to him. In this way his son received the name Burnished-Earrings, Maṭṭhakuṇḍali.

When his son was sixteen years old, he had an attack of jaundice. The mother looked at the boy and said, "Brahman, your son is sick; have him treated by a physician." "Wife, if I send for a physician, I shall have to pay him a fee in rice; you care nothing about the loss of my substance." "Well, Brahman, what are you going to do about it?" "I shall manage things in such a way as to lose none of my wealth." So he went to various physicians and asked, "What are you in the habit of prescribing for such and such an ailment?" They mentioned to him bark of trees and this or that.

So he procured these and prepared a remedy for his son. But in spite of all he did, his son's condition grew worse and worse, until finally he was past help. The Brahman, perceiving that his son was very weak, sent for a physician. The physician looked at the youth and said, "I have important business to attend to; send for some other physician and have him treat him." Having thus refused to treat the boy, he turned and left the house. The Brahman realized

that his son was at the point of death. Thought he, "All who come to see this youth will see the wealth in my house; therefore I will place him outside." So he carried his son out of the house and laid him down on the terrace.

1.2.2_3

Taṃ divasaṃ bhagavā balavapaccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya pubbabuddhesu katādhikārānaṃ ussannakusalamūlānaṃ veneyyabandhavānaṃ dassanatthaṃ buddhacakkhunā lokaṃ volokento dasasahassacakkavāḷesu ñāṇajālaṃ patthari. Maṭṭhakuṇḍalī bahiāḷinde nipannākāreneva tassa anto paññāyi. Satthā taṃ disvā tassa antogehā nīharitvā tattha nipajjāpitabhāvaṃ ñatvā ‘‘atthi nu kho mayhaṃ ettha gatapaccayena attho’’ti upadhārento idaṃ addasa – ayaṃ māṇavo mayi cittaṃ pasādetvā kālaṃ katvā tāvatiṃsadevaloke tiṃsayojanike kanakavimāne nibbattissati, accharāsahassaparivāro bhavissati, brāhmaṇopi taṃ jhāpetvā rodanto āḷāhane vicarissati. Devaputto tigāvutappamāṇaṃ saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitaṃ accharāsahassaparivāraṃ attabhāvaṃ oloketvā ‘‘kena nu kho kammena mayā ayaṃ sirisampatti laddhā’’ti oloketvā mayi cittappasādena laddhabhāvaṃ ñatvā ‘‘ayaṃ brāhmaṇo dhanacchedabhayena mama bhesajjamakatvā idāni āḷāhanaṃ gantvā rodati, vippakārappattaṃ naṃ karissāmī’’ti pitari rodante maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre nipajjitvā rodissati. Atha naṃ brāhmaṇo ‘‘kosi tva’’nti pucchissati. ‘‘Ahaṃ te putto maṭṭhakuṇḍalī’’ti ācikkhissati. ‘‘Kuhiṃ nibbattosī’’ti? ‘‘Tāvasiṃsabhavane’’ti. ‘‘Kiṃ kammaṃ katvā’’ti vutte mayi cittappasādena nibbattabhāvaṃ ācikkhissati. Brāhmaṇo ‘‘tumhesu cittaṃ pasādetvā sagge nibbatto nāma atthī’’ti maṃ pucchissati. Athassāhaṃ ‘‘ettakāni satāni vā sahassāni vā satasahassāni vāti na sakkā gaṇanā paricchinditu’’nti vatvā dhammapade gāthaṃ bhāsissāmi. Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, maṭṭha kuṇḍalī sotāpanno bhavissati. Tathā adinnapubbako brāhmaṇo. Iti imaṃ kulaputtaṃ nissāya mahādhammābhisamayo bhavissatīti disvā punadivase katasarīrapaṭijaggano mahābhikkhusaṅghaparivuto sāvatthiṃ piṇḍāya pavisitvā anupubbena brāhmaṇassa gehadvāraṃ gato.

On that day, very early in the morning, the Exalted One arose from a Trance of Great Compassion. And for the purpose of seeing those who had made their Earnest Wish under previous Buddhas, those the roots of whose merit were fully developed, brethren capable of conversion, he surveyed the universe with the Eye of a Buddha, spreading the Net of his Knowledge over the ten Cakkavāḷa Worlds. Straightway Maṭṭhakuṇḍali, lying outside on the terrace, appeared within the Net of his Knowledge. As soon as the Teacher saw him, he became aware that he had been removed from the house and laid there; and considering within himself, "Have I sufficient reason for going to him?" he saw the following:

"This youth will repose faith in me, will die, and will be reborn as a deity in the Heaven of the Thirty-three, in a golden mansion, with a retinue of a thousand celestial nymphs. The Brahman will burn his body and will go about the burning-ground weeping. The deity will survey his own person, three-quarters of a league in height, adorned with sixty cart-loads of ornaments, surrounded by a thousand celestial nymphs. And considering within himself, 'Through what merit have I attained this attainment of splendor?' he will perceive that he obtained it by reposing faith in me. Then he will say to himself, 'My father, who failed to provide medicine for me for fear of wasting his wealth, has now gone to the burning-ground and is weeping. I will effect a change in his attitude.' And provoked at his father, he will take the form of Maṭṭhakuṇḍali, will go to a place not far from the burning-ground, and will fling himself on the ground and weep.

"The Brahman will ask him, 'Who are you?' He will reply, 'I am your son Maṭṭhakuṇḍali.' 'Where were you reborn?' 'In the World of the Thirty-three.' The Brahman will ask him, 'What deed of merit did you perform?' and Maṭṭhakuṇḍali will tell him that he was reborn in the World of the Thirty-three by reposing faith in me. Then the Brahman will ask me, 'Are there any that have been reborn in Heaven by reposing faith in you?' and I will reply to him, 'It is not so many hundreds or thousands or hundreds of thousands — there is no counting the number of them.' I will then recite a Stanza in the Dhammapada. At the conclusion of the Stanza eighty-four thousand living beings will obtain Comprehension of the Law, Maṭṭhakuṇḍali will receive the Fruit of Conversion, and so will Adinnapubbaka the Brahman. Thus through this noble youth many will obtain Comprehension of the Law.”

Of all this the Teacher became aware. Accordingly, on the following day, having attended to his toilet, he surrounded himself with a large company of monks, entered Sāvatthi for alms, and in due course arrived at the house of the Brahman. At that moment Maṭṭhakuṇḍali was lying with face turned towards the house. The Teacher, observing that he did not see him, sent forth a ray of light. “What is that radiance?” asked the youth, turning over. Seeing the Teacher from where he lay, he said, “On account of a foolish father, I have been deprived of the privilege of approaching so excellent a Buddha, nor have I obtained the privilege either of waiting upon him or of giving him alms or of hearing the Law. Now I cannot even control the movements of my hands; there is nothing else I can do.” So saying, he reposed faith in the Buddha. The Teacher said, “He has done enough,” and departed.

1.2.2_4

Tasmiṃ khaṇe maṭṭhakuṇḍalī antogehābhimukho nipanno hoti. Athassa satthā attano apassanabhāvaṃ ñatvā ekaṃ rasmiṃ vissajjesi. Māṇavo ‘‘kiṃ obhāso nāmeso’’ti parivattetvā nipannova satthāraṃ disvā, ‘‘andhabālapitaraṃ nissāya evarūpaṃ buddhaṃ upasaṅkamitvā kāyaveyyāvaṭikaṃ vā kātuṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālatthaṃ, idāni me hatthāpi anadhipateyyā, aññaṃ kattabbaṃ natthī’’ti manameva pasādesi. Satthā ‘‘alaṃ ettakena cittappasādena imassā’’ti pakkāmi. So tathāgate cakkhupathaṃ vijahanteyeva pasannamano kālaṃ katvā suttappabuddho viya devaloke tiṃsayojanike kanakavimāne nibbatti.

As the Tathāgata receded from his range of vision, he died with a believing heart, and as if awaking from sleep, was reborn in the World of the Gods in a golden mansion thirty leagues in extent. The Brahman burned the body of his son, and resorting to the burning-ground, abandoned himself entirely to lamentation. Every day he would go to the burning-ground and weep and say, “Where are you, my only son?”

1.2.2_5

Brāhmaṇopissa sarīraṃ jhāpetvā āḷāhane rodanaparāyaṇo ahosi, devasikaṃ āḷāhanaṃ gantvā rodati – ‘‘kahaṃ ekaputtaka, kahaṃ ekaputtakā’’ti. Devaputtopi attano sampattiṃ oloketvā, ‘‘kena me kammena laddhā’’ti upadhārento ‘‘satthari manopasādenā’’ti ñatvā ‘‘ayaṃ brāhmaṇo mama aphāsukakāle bhesajjamakāretvā idāni āḷāhanaṃ gantvā rodati, vippakārappattameva naṃ kātuṃ vaṭṭatī’’ti maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre bāhā paggayha rodanto aṭṭhāsi. Brāhmaṇo taṃ disvā ‘‘ahaṃ tāva puttasokena rodāmi, esa kimatthaṃ rodati, pucchissāmi na’’nti pucchanto imaṃ gāthamāha –

The deity his former son surveyed his own glory and considered within himself, “By what deed of merit have I obtained this?” Perceiving that it was by reposing faith in the Teacher, he said to himself, “This Brahman failed to provide medicine for me when I was sick, but now goes to the burning-ground and weeps; I must effect a change in his attitude.” Accordingly he took the form of Maṭṭhakuṇḍali, went to a place not far from the burning-ground, and stood wringing his hands and weeping. The Brahman saw him and thought to himself, “As for myself, I am weeping because of sorrow for my son; why is yonder youth weeping? I will ask him.” So he asked him in the following Stanza,

1.2.2_6

‘‘Alaṅkato maṭṭhakuṇḍalī,
Māladhārī haricandanussado;
Bāhā paggayha kandasi,
Vanamajjhe kiṃ dukkhito tuva’’nti. (vi. va. 1207; pe. va. 186);

Richly adorned, wearing earrings of burnished gold, Bearing garlands, with protuberances of yellow sandal, You wring your hands and weep. Why are you afflicted in the midst of the forest? Said the youth,

1.2.2_7

So māṇavo āha –

1.2.2_8

‘‘Sovaṇṇamayo pabhassaro,
Uppanno rathapañjaro mama;
Tassa cakkayugaṃ na vindāmi,
Tena dukkhena jahāmi jīvita’’nti. (va. 1208; pe. va. 187);

I have obtained a chariot-body,
Shining, of solid gold,
But I cannot find a pair of wheels for it;
Through grief over this I shall lose my life.

1.2.2_9

Atha naṃ brāhmaṇo āha –

Then said the Brahman to him,

1.2.2_10

‘‘Sovaṇṇamayaṃ maṇimayaṃ,
Lohitakamayaṃ atha rūpiyamayaṃ;
Ācikkha me bhadda māṇava,
Cakkayugaṃ paṭipādayāmi te’’ti. (vi. va. 1209; pe. va. 188);

Name wheels of gold, of precious stones,
Of copper, or of silver.
Name them to me, good youth,
And I will procure you a pair of wheels.

1.2.2_11

Taṃ sutvā māṇavo ‘‘ayaṃ brāhmaṇo puttassa bhesajjamakatvā puttapatirūpakaṃ maṃ disvā rodanto ‘suvaṇṇādimayaṃ rathacakkaṃ karomī’ti vadati, hotu niggaṇhissāmi na’’nti cintetvā ‘‘kīva mahantaṃ me cakkayugaṃ karissasī’’ti vatvā ‘‘yāva mahantaṃ ākaṅkhasi, tāva mahantaṃ karissāmī’’ti vutte ‘‘candimasūriyehi me attho, te me dehī’’ti yācanto āha –

Hearing this, the youth thought to himself, “This Brahman failed to provide medicine for his son. But seeing that I look like his son, he says, ‘I will procure wheels for your chariot, either of gold or of precious stones or of copper or of silver.’ Very well! I will humble him.” So he said, “How large a pair of wheels will you make for my chariot?” “As large as you wish.” “I want the moon and the sun,” said the youth. “Give them to me.” By way of request

1.2.2_12

‘‘So māṇavo tassa pāvadi,
Candasūriyā ubhayettha dissare;
Sovaṇṇamayo ratho mama,
Tena cakkayugena sobhatī’’ti. (vi. va. 1210; pe. va. 189);

Said the youth to the Brahman, The moon and the sun are brothers twain.
My chariot is of solid gold; with such a pair of wheels it would shine.

1.2.2_13

Atha naṃ brāhmaṇo āha –

The Brahman replied,

1.2.2_14

‘‘Bālo kho tvaṃ asi māṇava,
Yo tvaṃ patthayase apatthiyaṃ;
Maññāmi tuvaṃ marissasi,
Na hi tvaṃ lacchasi candasūriye’’ti. (vi. va. 1211; pe. va. 190);

Youth, you are a simpleton to seek for what cannot be obtained.
I suppose you will die, for you will never obtain the moon and the sun.

1.2.2_15

Atha naṃ māṇavo āha –

But the youth said to him, “But which is the greater simpleton, he who weeps for what exists, or he who weeps for what does not exist?”

1.2.2_16

‘‘Kiṃ pana paññāyamānassatthāya rodanto bālo hoti, udāhu apaññāyamānassatthāyā’’ti vatvā –

1.2.2_17

‘‘Gamanāgamanampi dissati,
Vaṇṇadhātu ubhayattha vīthiyā;
Peto kālakato na dissati,
Ko nidha kandataṃ bālyataro’’ti. (vi. va. 1212; pe. va. 191);

They are seen that go and come;
The property of color is seen on both sides of the street;
But he that is dead and gone cannot be seen;
Which of us that weep here is the greater simpleton?

1.2.2_18

Taṃ sutvā brāhmaṇo ‘‘yuttaṃ esa vadatī’’ti sallakkhetvā –

Hearing this, the Brahman came to the conclusion, “What this youth says is sensible.” And he said to him,

1.2.2_19

‘‘Saccaṃ kho vadesi māṇava,
Ahameva kandataṃ bālyataro;
Candaṃ viya dārako rudaṃ,
Petaṃ kālakatābhipatthayi’’nti. (vi. va. 1213; pe. va. 192) –

Youth, what you say is quite true; it is I that am the greater simpleton of the two that weep;
Like a child crying for the moon, I desired a son that is dead and gone.

1.2.2_20

Vatvā tassa kathāya nissoko hutvā māṇavassa thutiṃ karonto imā gāthā abhāsi –

Having thus spoken, freed from sorrow by the words of the youth, the Brahman pronounced the following Stanzas in praise of the youth,

1.2.2_21

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;
Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

When I was all on fire, and the fire was as if fed with ghee, You poured water on the fire, as it were, and extinguished all my grief. You drew out the arrow that was in me, the sorrow that was in my heart; Although I was dead with sorrow, you removed my sorrow for my son.

1.2.2_22

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;
Yo me sokaparetassa, puttasokaṃ apānudi.

1.2.2_23

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;
Na socāmi na rodāmi, tava sutvāna māṇavā’’ti. (vi. va. 1214-1216; pe. va. 193-195);

The arrow of my grief has been withdrawn, and I am tranquil and happy;
Having heard your words, youth, I sorrow no more, nor do I weep.

1.2.2_24

Atha naṃ ‘‘ko nāma tva’’nti pucchanto –

Then the Brahman asked him, "Who are you?"

1.2.2_25

‘‘Devatānusi gandhabbo, adu sakko purindado;
Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ maya’’nti. (vi. va. 1217; pe. va. 196) –

Are you a devatā or a gandhabba, or are you Sakka Purindada?
Who are you? whose son are you? how am I to know you?

1.2.2_26

Āha. Athassa māṇavo –

The youth replied,

1.2.2_27

‘‘Yañca kandasi yañca rodasi,
Puttaṃ āḷāhane sayaṃ dahitvā;
Svāhaṃ kusalaṃ karitvā kammaṃ,
Tidasānaṃ sahabyataṃ gato’’ti. (vi. va. 1218; pe. va. 197) –

I am he for whom you lament, he for whom you weep,
Your son, whom you yourself burned in the burning-ground.
By the performance of a work of merit
I have attained the Society of the Thirty.

1.2.2_28

Ācikkhi. Atha naṃ brāhmaṇo āha –

In these words the youth gave him the information he asked for. Then said the Brahman,

1.2.2_29

‘‘Appaṃ vā bahuṃ vā nāddasāma,
Dānaṃ dadantassa sake agāre;
Uposathakammaṃ vā tādisaṃ,
Kena kammena gatosi devaloka’’nti. (vi. va. 1219; pe. va. 198);

I never saw you give alms, either little or much, in your own home.
Nor did you so much as keep fast-day; by what work of merit did you attain the World of the Gods?

1.2.2_30

Māṇavo āha –

The youth replied,

1.2.2_31

‘‘Ābādhikohaṃ dukkhito gilāno,
Ātūrarūpomhi sake nivesane;
Buddhaṃ vigatarajaṃ vitiṇṇakaṅkhaṃ,
Addakkhiṃ sugataṃ anomapaññaṃ.

As I lay in my own home, sick, afflicted, oppressed with a grievous ailment, my body weakened by disease,
I beheld the Buddha, free from passion, free from doubt, happy, of lofty wisdom.

1.2.2_32

‘‘Svāhaṃ muditadhano pasannacitto,
Añjaliṃ akariṃ tathāgatassa;
Tāhaṃ kusalaṃ karitvāna kammaṃ,
Tidasānaṃ sahabyataṃ gato’’ti. (vi. va. 1220-1221; pe. va. 199-200);

With joyful mind and believing heart I did homage to the Tathāgata, with hands reverently clasped;
By the performance of this work of merit I attained the Society of the Thirty.

1.2.2_33

Tasmiṃ kathenteyeva brāhmaṇassa sakalasarīraṃ pītiyā paripūri. So taṃ pītiṃ pavedento –

As the youth spoke, the whole body of the Brahman was suffused with joy. And this joy he made known in the following Stanza,

1.2.2_34

‘‘Acchariyaṃ vata abbhutaṃ vata,
Añjalikammassa ayamīdiso vipāko;
Ahampi pamuditamano pasannacitto,
Ajjeva buddhaṃ saraṇaṃ vajāmī’’ti. (vi. va. 1222; pe. va. 201) –

Wonderful! marvelous! that such as this should be the fruit of a reverent salutation.
I too with joyful mind and believing heart seek refuge in the Buddha this very day.

1.2.2_35

Āha. Atha naṃ māṇavo –

Then said the youth,

1.2.2_36

‘‘Ajjeva buddhaṃ saraṇaṃ vajāhi,
Dhammañca saṅghañca pasannacitto;
Tatheva sikkhāpadāni pañca,
Akhaṇḍaphullāni samādiyassu.

This very day with believing heart seek refuge in the Buddha, the Law, and the Order;
Likewise take upon yourself the Five Precepts, and keep them unbroken and unimpaired;
Refrain from taking life, from this moment; take not that which is not given to you in this world;
Drink not strong drink; speak not falsely; be content with your own wife.

1.2.2_37

Pāṇātipātā viramassu khippaṃ,
Loke adinnaṃ parivajjayassu;
Amajjapo mā ca musā bhaṇāhi,
Sakena dārena ca hohi tuṭṭho’’ti. (vi. va. 1223-1224; pe. va. 202-203) –

1.2.2_38

Āha. So ‘‘sādhū’’ti sampaṭicchitvā imā gāthā abhāsi –

"Very well," said the Brahman, agreeing. And he pronounced the following Stanzas, You desire my weal, yakkha; you desire my welfare, divinity; I will obey your words; you are my teacher.

1.2.2_39

‘‘Atthakāmosi me yakkha, hitakāmosi devate;
Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama.

1.2.2_40

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;
Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

I seek refuge in the Buddha, and likewise in his incomparable Law,
And in the Order of the Prince of Men do I seek refuge.

1.2.2_41

‘‘Pāṇātipātā viramāmi khippaṃ,
Loke adinnaṃ parivajjayāmi;
Amajjapo no ca musā bhaṇāmi,
Sakena dārena ca homi tuṭṭho’’ti. (vi. va. 1225-1227; pe. va. 204-206);

From the taking of life do I refrain, from this moment; I abstain from taking that which is not given to me in this world;
I drink not strong drink; I speak not falsely; I am content with my own wife.

1.2.2_42

Atha naṃ devaputto, ‘‘brāhmaṇa, te gehe bahuṃ dhanaṃ atthi, satthāraṃ upasaṅkamitvā dānaṃ dehi, dhammaṃ suṇāhi, pañhaṃ pucchāhī’’ti vatvā tattheva antaradhāyi.

Then said the deity to him, “Brahman, you have much wealth in your house. Approach the Teacher, give alms, listen to the Law, and ask him questions.” So saying, he disappeared. The Brahman went home and said to his wife, “Wife, I shall invite the monk Gotama to my house and ask him questions; therefore prepare hospitality.” Then he went to the monastery, and without saluting the Teacher or expressing any pleasure at seeing him, stood on one side and said, “Sir Gotama, consent for to-day to take a meal in my house with your company of monks.” The Teacher consented. As soon as the Brahman received his consent, he returned home quickly and caused food, both hard and soft, to be prepared in his house.

1.2.2_43

Brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āmantetvā, ‘‘bhadde, ahaṃ ajja samaṇaṃ gotamaṃ nimantetvā pañhaṃ pucchissāmi, sakkāraṃ karohī’’ti vatvā vihāraṃ gantvā satthāraṃ neva abhivādetvā na paṭisanthāraṃ katvā ekamantaṃ ṭhito, ‘‘bho gotama, adhivāsehi ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti āha. Satthā adhivāsesi. So satthu adhivāsanaṃ viditvā vegenāgantvā sake nivesane paṇītaṃ khādanīyaṃ bhojanīyañca paṭiyādāpesi. Satthā bhikkhusaṅghaparivuto tassa gehaṃ gantvā paññattāsane nisīdi. Brāhmaṇo sakkaccaṃ parivisi, mahājano sannipati. Micchādiṭṭhikena kira tathāgate nimantite dve janakāyā sannipatanti micchādiṭṭhikā ‘‘ajja samaṇaṃ gotamaṃ pañhaṃ pucchanāya viheṭhiyamānaṃ passissāmā’’ti sannipatanti, sammādiṭṭhikā ‘‘ajja buddhavisayaṃ buddhalīḷaṃ passissāmā’’ti sannipatanti. Atha kho brāhmaṇo katabhattakiccaṃ tathāgatamupasaṅkamitvā nīcāsane nisinno pañhaṃ pucchi – ‘‘bho gotama, tumhākaṃ dānaṃ adatvā pūjaṃ akatvā dhammaṃ asutvā uposathavāsaṃ avasitvā kevalaṃ manopasādamatteneva sagge nibbattā nāma hontī’’ti? ‘‘Brāhmaṇa, kasmā maṃ pucchasi, nanu te puttena maṭṭhakuṇḍalinā mayi manaṃ pasādetvā attano sagge nibbattabhāvo kathito’’ti? ‘‘Kadā, bho gotamā’’ti? Nanu tvaṃ ajja susānaṃ gantvā kandanto avidūre bāhā paggayha kandantaṃ ekaṃ māṇavaṃ disvā ‘‘alaṅkato maṭṭhakuṇḍalī, māladhārī haricandanussado’’ti dvīhi janehi kathitakathaṃ pakāsento sabbaṃ maṭṭhakuṇḍalivatthuṃ kathesi. Tenevetaṃ buddhabhāsitaṃ nāma jātaṃ.

The Teacher, accompanied by the Congregation of Monks, went to his house and sat down on the seat prepared for him. The Brahman waited upon him respectfully. A multitude of people assembled. We are told that when a man who holds false views invites the Tathāgata, two classes of people assemble. Those who hold false views assemble with the thought in their minds, “To-day we shall see the monk Gotama embarrassed by the questions that are asked him.” Those who hold orthodox views assemble with the thought, “To-day we shall see the power of a Buddha and the grace of a Buddha.”

Now when the Tathāgata had finished his meal, the Brahman approached him, seated himself on a low seat, and asked him the following question, “Sir Gotama, are there any that have been reborn in Heaven, without giving alms to you, without rendering honor to you, without hearing the Law, without keeping fast-day, solely by making an act of faith?” “Brahman, why do you ask me? Did not your own son Maṭṭhakuṇḍalī tell you that he had been reborn in Heaven by reposing faith in me?” “When, Sir Gotama?” “Did you not go to the burning-ground to-day, and while you were weeping, see a youth near you wringing his hands and weeping? And did you not say to him, ‘Richly adorned, wearing earrings of burnished gold, bearing garlands, with protuberances of yellow sandal?’” Continuing, the Teacher related in detail the conversation of the two and told the whole story of Maṭṭhakuṇḍali.

1.2.2_44

Taṃ kathetvā ca pana ‘‘na kho, brāhmaṇa, ekasataṃ vā na dvesataṃ, atha kho mayi manaṃ pasādetvā sagge nibbattānaṃ gaṇanā nāma natthī’’ti āha. Atha mahājano na nibbematiko hoti, athassa anibbematikabhāvaṃ viditvā satthā ‘‘maṭṭhakuṇḍalidevaputto vimāneneva saddhiṃ āgacchatū’’ti adhiṭṭhāsi. So tigāvutappamāṇeneva dibbābharaṇapaṭimaṇḍitena attabhāvena āgantvā vimānato oruyha satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ satthā ‘‘tvaṃ imaṃ sampattiṃ kiṃ kammaṃ katvā paṭilabhī’’ti pucchanto –

For this very reason the Teacher pronounced this Word of the Buddha, “Brahman, it is not a question of one hundred or two hundred — there is no counting the number of those who have been reborn in Heaven by reposing faith in me.” The multitude were not free from doubt. The Teacher, perceiving that they were not free from doubt, commanded, “Let the deity Maṭṭhakuṇḍali come hither in his mansion.” Thereupon Maṭṭhakuṇḍali drew near, three-quarters of a league in height, his person adorned with celestial adornments. Descending from his mansion, he paid obeisance to the Teacher and stood respectfully on one side. The Teacher asked him, “What work of merit did you perform to attain this glory?”

1.2.2_45

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;
Obhāsentī disā sabbā, osadhī viya tārakā;
Pucchāmi taṃ deva mahānubhāva, manussabhūto kimakāsi puñña’’nti. –

Divinity, you who possess surpassing beauty,
Illuminating all four quarters like the herb-star,
I ask you, god of mighty power,
What meritorious act did you perform in your human estate?

1.2.2_46

Gāthamāha. ‘‘Devaputto ayaṃ me, bhante, sampatti tumhesu cittaṃ pasādetvā laddhā’’ti. ‘‘Mayi cittaṃ pasādetvā laddhā te’’ti? ‘‘Āma, bhante’’ti. Mahājano devaputtaṃ oloketvā ‘‘acchariyā vata, bho, buddhaguṇā, adinnapubbakabrāhmaṇassa nāma putto aññaṃ kiñci puññaṃ akatvā satthari cittaṃ pasādetvā evarūpaṃ sampattiṃ paṭilabhī’’ti tuṭṭhiṃ pavedesi.

When the Teacher had completed this Stanza, the deity replied, “Reverend Sir, I obtained this glory by reposing faith in you.” “You obtained it by reposing faith in me?” “Yes, Reverend Sir.”

The populace surveyed the god and exclaimed, “Marvelous, indeed, are the powers of the Buddhas! the son of the Brahman Adinnapubbaka obtained glory such as this simply by reposing faith in the Teacher, without doing a single other work of merit!” And they were filled with joy. Then the Teacher said to them, “Our thoughts are the source of all our actions, both good and bad, and by our thoughts are our actions controlled. For, like a shadow, an act done with thought of faith never leaves a man who goes to the World of the Gods or the world of men. Having related this story, the King of Truth joined the connection, and sealing, as it were, with the royal seal an edict to which the clay had been attached, pronounced the following Stanza,

1.2.2_47

Atha nesaṃ kusalākusalakammakaraṇe manova pubbaṅgamo, manova seṭṭho. Pasannena hi manena kataṃ kammaṃ devalokaṃ manussalokaṃ gacchantaṃ puggalaṃ chāyāva na vijahatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha –

1.2.2_48

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā.

2. Thought is of all things first, thought is of all things foremost, of thought are all things made. If with thought of faith a man speak or act, Happiness follows him, even as a shadow never fading.

1.2.2_49

Manasā ce pasannena, bhāsati vā karoti vā;
Tato naṃ sukhamanveti, chāyāva anapāyinī’’ti.

1.2.2_50

Tattha kiñcāpi manoti avisesena sabbampi catubhūmikacittaṃ vuccati, imasmiṃ pana pade niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ aṭṭhavidhaṃ kāmāvacarakusalacittaṃ labbhati. Vatthuvasena panāhariyamānaṃ tatopi somanassasahagataṃ ñāṇasampayuttacittameva labbhati. Pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. Dhammāti vedanādayo tayo khandhā. Ete hi uppādapaccayaṭṭhena somanassasampayuttamano pubbaṅgamo etesanti manopubbaṅgamā nāma. Yathā hi bahūsu ekato hutvā mahābhikkhusaṅghassa cīvaradānādīni vā uḷārapūjādhammassavanādīni vā mālāgandhasakkārakaraṇādīni vā puññāni karontesu ‘‘ko etesaṃ pubbaṅgamo’’ti vutte yo tesaṃ paccayo hoti, yaṃ nissāya te tāni puññāni karonti, so tisso vā phusso vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. Iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. Na hi te mane anuppajjante uppajjituṃ sakkonti, mano pana ekaccesu cetasikesu anuppajjantesupi uppajjatiyeva. Evaṃ adhipativasena pana mano seṭṭho etesanti manoseṭṭhā. Yathā hi gaṇādīnaṃ adhipati puriso gaṇaseṭṭho seṇiseṭṭhoti vuccati, tathā tesampi manova seṭṭho. Yathā pana suvaṇṇādīhi nipphāditāni bhaṇḍāni suvaṇṇamayādīni nāma honti, tathā etepi manato nipphannattā manomayā nāma.

1.2.2_51

Pasannenāti anabhijjhādīhi guṇehi pasannena. Bhāsati vā karoti vāti evarūpena manena bhāsanto catubbidhaṃ vacīsucaritameva bhāsati, karonto tividhaṃ kāyasucaritameva karoti, abhāsanto akaronto tāya anabhijjhādīhi pasannamānasatāya tividhaṃ manosucaritaṃ pūreti. Evamassa dasa kusalakammapathā pāripūriṃ gacchanti.

1.2.2_52

Tato naṃ sukhamanvetīti tato tividhasucaritato naṃ puggalaṃ sukha manveti. Idha tebhūmikampi kusalaṃ adhippetaṃ, tasmā tebhūmikasucaritānubhāvena sugatibhave nibbattaṃ puggalaṃ, duggatiyaṃ vā sukhānubhavanaṭṭhāne ṭhitaṃ kāyavatthukampi itaravatthukampi avatthukampīti kāyikacetasikaṃ vipākasukhaṃ anugacchati, na vijahatīti attho veditabbo. Yathā kiṃ? Chāyāva anapāyinīti yathā hi chāyā nāma sarīrappaṭibaddhā sarīre gacchante gacchati, tiṭṭhante tiṭṭhati, nisīdante nisīdati, na sakkoti, ‘‘saṇhena vā pharusena vā nivattāhī’’ti vatvā vā pothetvā vā nivattāpetuṃ. Kasmā? Sarīrappaṭibaddhattā. Evameva imesaṃ dasannaṃ kusalakammapathānaṃ āciṇṇasamāciṇṇakusalamūlikaṃ kāmāvacarādibhedaṃ kāyikacetasikasukhaṃ gatagataṭṭhāne anapāyinī chāyā viya hutvā na vijahatīti.

1.2.2_53

Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, maṭṭhakuṇḍalidevaputto sotāpattiphale patiṭṭhahi, tathā adinnapubbako brāhmaṇo. So tāvamahantaṃ vibhavaṃ buddhasāsane vippakirīti.

1.2.2_54

Maṭṭhakuṇḍalīvatthu dutiyaṃ.