Chapter Nine

Dwelling near Sāvatthī

During the Buddha’s lifetime, Sāvatthī, the capital of Kosala, was one of the largest cities—if not the largest city—in the Ganges plain. More discourses are set near there, either in Jeta’s Forest or in the Eastern Monastery, than at any other place mentioned in the Canon. This would seem to confirm the Commentary’s assertion that the Buddha made Sāvatthī his home base for many years. He first went there at the invitation of a wealthy householder, Sudatta, who, because of his prodigious alms (piṇḍa) to the destitute (anātha) was known as Anāthapiṇḍika. Anāthapiṇḍika purchased Prince Jeta’s Forest, just to the south of the city, and donated it to the Saṅgha. He was later cited as the Buddha’s foremost male lay donor.

The gift of Jeta’s Forest to the Buddha is hard to date. On the one hand, an early encounter between the Buddha and King Pasenadi, the king reigning over Kosala, refers to the Buddha as young. On the other, the account of the events leading up to the founding of the monastery includes references to the Group-of-Six monks, a renegade band who most likely were not members of the Saṅgha in its very early years.

Whatever the chronology, the narrative of Anāthapiṇḍika’s first meeting with the Buddha up through the donation of Jeta’s Forest provides a vignette of how the monastic Saṅgha developed as monasteries became more and more widespread.

While at Sāvatthī, the Buddha acquired two other prominent lay disciples: his foremost female lay donor, Lady Visākhā, and King Pasenadi. The teachings he gave to these three disciples, along with one of the king’s favorite queens, Mallikā, provide a sample portrait of how he taught his lay disciples who did not join the monastic Saṅghas. He also continued training the monks and teaching devas.

In this way, Sāvatthī provides the stage for a multi-faceted glimpse into the middle period of the Buddha’s life, in his role as teacher to devas and human beings at large and, simultaneously, founder of and rule-giver for the Saṅgha.

At that time, Anāthapiṇḍika the householder was the brother-in-law of the Rājagaha moneylender. Then he traveled to Rājagaha on some business. And at that time, the moneylender had invited the Saṅgha, headed by the Buddha, for the next day’s meal. The moneylender was ordering his slaves & workers: “In that case, I say, getting up in time, cook rice-gruel & main dishes; fix some sauces & condiments.”

The thought occurred to Anāthapiṇḍika the householder. “Before, when I would come, this householder would drop all of his business and exchange greetings with just me. Now, he’s seemingly scatterbrained, ordering his slaves & workers: ‘In that case, I say, getting up in time, cook rice-gruel & main dishes; fix some sauces & condiments.’ Is he holding a wedding for a son, holding a wedding for a daughter, holding a great sacrifice, or has he invited the King of Magadha, Seniya Bimbisāra, along with the army, for tomorrow’s meal?”

Then the moneylender, having ordered his slaves & workers, went to Anāthapiṇḍika the householder and, on arrival, having exchanged greetings, sat to one side. As he was sitting there, Anāthapiṇḍika the householder said to him, “Before, when I would come, you would drop all of your business and exchange greetings with just me. Now, you’re seemingly scatterbrained, ordering your servants & workers: ‘In that case, I say, getting up in time, cook rice-gruel & main dishes; fix some sauces & condiments.’ Are you holding a wedding for a son, holding a wedding for a daughter, holding a great sacrifice, or have you invited the King of Magadha, Seniya Bimbisāra, along with the army, for tomorrow’s meal?”

“Householder, I’m not holding a wedding for a son, or holding a wedding for a daughter, and I haven’t invited the King of Magadha, Seniya Bimbisāra, along with the army, for tomorrow’s meal. But I am holding a great sacrifice—I’ve invited the Saṅgha, headed by the Buddha, for tomorrow’s meal.”

“You say, ‘Buddha’?”

“I say, ‘Buddha’.”

“You say, ‘Buddha’?”

“I say, ‘Buddha’.”

“You say, ‘Buddha’?”

“I say, ‘Buddha’.”

“Even this sound—‘Buddha’—is hard to come by in the world. Could I go at this time to see the Blessed One, worthy & rightly self-awakened?”

“This is not the proper time to go to see the Blessed One, worthy & rightly self-awakened. Tomorrow, at the proper time, go to see the Blessed One, worthy & rightly self-awakened.”

Then Anāthapiṇḍika the householder, (thinking,) “Tomorrow, at the proper time, I’ll go to see the Blessed One, worthy & rightly self-awakened,” with his mindfulness immersed in the Awakened One, lay down to sleep. Three times he got up during the night, thinking it was light.

Then he went to the Sītavana [Cool Forest] Gate. Non-human beings opened the gate. When Anāthapiṇḍika the householder had left the city, the light vanished and darkness appeared. Fear, terror, & horripilation arose, and because of that he wanted to turn back. Then Sivaka the yakkha, invisible, proclaimed:

“A hundred elephants,

a hundred horses,

a hundred mule-drawn carts,

a hundred-thousand maidens

adorned with jewels & earrings

aren’t worth one-sixteenth

of one step forward.

Go forward, householder!

Going forward is better for you,

not back!”

The darkness then vanished for Anāthapiṇḍika and the light appeared. The fear, terror, & horripilation that had arisen subsided.

For a second time… a third time, the light vanished and darkness appeared. Fear, terror, & horripilation arose, and because of that Anāthapiṇḍika wanted to turn back. Then for a third time, Sivaka the yakkha, invisible, proclaimed:

“A hundred elephants,

a hundred horses,

a hundred mule-drawn carts,

a hundred-thousand maidens

adorned with jewels & earrings

aren’t worth one-sixteenth

of one step forward.

Go forward, householder!

Going forward is better for you,

not back!”

The darkness then vanished for Anāthapiṇḍika and the light appeared. The fear, terror, & horripilation that had arisen subsided.

So Anāthapiṇḍika went to the Cool Forest. Now at that time, the Blessed One—having gotten up as the night was ending—was pacing back & forth in the open air. He saw Anāthapiṇḍika the householder coming from afar. On seeing him, he got down from his meditation path and sat on a seat laid out. Seated, he said to Anāthapiṇḍika, “Come, Sudatta.”

Then Anāthapiṇḍika, (thinking,) “The Blessed One is calling me by name!”—thrilled and exultant—put his head down right there at the Blessed One’s feet and said to him, “Lord, I hope the Blessed One has slept in ease.”

“Always, always,

he sleeps in ease:

the brahman totally unbound,

who doesn’t adhere

to sensual pleasures,

who’s without acquisitions

& cooled.

Having cut all ties

& subdued fear in the heart,

calmed,

he sleeps in ease,

having reached peace

of awareness.”

Then the Blessed One gave Anāthapiṇḍika the householder a graduated talk: a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that Anāthapiṇḍika the householder was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to him the distinctive teaching of the Buddhas: stress, origination, cessation, path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless Dhamma eye arose for Anāthapiṇḍika the householder as he was sitting right there: “Whatever is subject to origination is all subject to cessation.”

Then, having seen the Dhamma… said to the Blessed One, “Magnificent, lord! Magnificent! … May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life. Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence. Then Anāthapiṇḍika the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

The Rājagaha moneylender heard that “Anāthapiṇḍika the householder, they say, has invited the Saṅgha, headed by the Buddha, for tomorrow’s meal.” So he said to Anāthapiṇḍika the householder, “Householder, they say that you have invited the Saṅgha, headed by the Buddha, for tomorrow’s meal. But you’re a guest. I’ll give you the funds for you to arrange the meal for the Saṅgha, headed by the Buddha.”

“Enough, householder. I have the funds to arrange the meal for the Saṅgha, headed by the Buddha.”

The Rājagaha urban council heard… the King of Magadha, Seniya Bimbisāra, heard that “Anāthapiṇḍika the householder, they say, has invited the Saṅgha, headed by the Buddha, for tomorrow’s meal.” So he said to Anāthapiṇḍika the householder, “Householder, they say that you have invited the Saṅgha, headed by the Buddha, for tomorrow’s meal. But you’re a guest. I’ll give you the funds for you to arrange the meal for the Saṅgha, headed by the Buddha.”

“Enough, your majesty. I have the funds to arrange the meal for the Saṅgha, headed by the Buddha.”

Then Anāthapiṇḍika the householder, at the end of the night—having had exquisite staple & non-staple food prepared in the moneylender’s residence—announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—went together with the Saṅgha of monks to the moneylender’s residence. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks. Anāthapiṇḍika the householder, with his own hands, served & satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple & non-staple food.

Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Anāthapiṇḍika the householder sat to one side. As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One, along with the Saṅgha of monks, acquiesce to my (invitation) to spend the Rains residence in Sāvatthī.”

“Householder, the Tathāgata delights in an empty dwelling.”

“I know, O Blessed One. I know, O One Well-Gone.”

Then the Blessed One, having instructed, urged, roused, & encouraged Anāthapiṇḍika the householder with Dhamma talk, got up from his seat and left.

At that time, Anāthapiṇḍika the householder had many friends & companions, and was pleasing in his speech. Having finished his business in Rājagaha, he left for Sāvatthī and, while going along the road, directed the people: “Masters, build monasteries. Erect dwellings. Arrange gifts. A Buddha has now arisen in the world. The Blessed One, invited by me, will be coming by this road.” So the people, directed by Anāthapiṇḍika the householder, built monasteries, erected dwellings, and arranged gifts.

Returning to Sāvatthī, Anāthapiṇḍika the householder looked all around Sāvatthī, (thinking,) “Where should the Blessed One stay that would be neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, with an air of isolation, private from human beings, and appropriate for seclusion?”

He saw Prince Jeta’s park—neither too far from the village nor too close… and appropriate for seclusion. On seeing it, he went to Prince Jeta and, on arrival, said to him, “Young master, give me the park to build a monastery.”

“The monastery won’t be given without carpeting it corner to corner (in gold), householder.”

“The monastery is taken, young master!”

“It’s not taken, householder!”

“Taken!”

“Not taken!”

They asked the chief justices about it. They said, “Because you set the price, young master, the monastery is taken.”

Then Anāthapiṇḍika the householder, having had gold brought by carts, carpeted it corner to corner. But the gold brought in one trip wasn’t enough to carpet the area around the (space for the) gatehouse. Then Anāthapiṇḍika the householder ordered his people, “I say, go and fetch some gold. I’ll carpet this space, too.”

The thought occurred to Prince Jeta, “This must be no small matter that this householder is spending so much gold.” So he said to Anāthapiṇḍika the householder, “Enough, householder. Don’t cover that space. Let me have that space as my gift.”

Anāthapiṇḍika the householder, (thinking,) “This Prince Jeta is well known—known to the people. It’ll be of great power, the confidence in the Dhamma & Vinaya of a person such as this, known to the people,” gave the space to Prince Jeta. Then Prince Jeta built a gatehouse in that space.

Then Anāthapiṇḍika the householder had the monastery built in Jeta’s forest. He had (monks’) dwellings, gatehouses, assembly halls, fire halls, food-storage sheds, restrooms, walking paths, walking meditation paths, wells, well enclosures, steam-rooms, sauna halls, water tanks, & pavilions built. — Cv 6:4

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Vesālī, and traveling by stages, arrived at Vesālī. There at Vesālī, he stayed in the Gabled Pavilion in the Great Forest.

At that time, people were intent on doing building work and on supplying the monks who were supervising building work with robes, almsfood, lodgings, & medicines for curing the sick.

Then the thought occurred to a certain poor tailor, “This must be no small matter that these people are intent on doing building work. Why don’t I do some building work?”

So the poor tailor, having trampled on the clay himself, stacked up bricks and erected a wall. The crooked wall, unskillfully stacked by him, fell over.

A second time… A third time, the poor tailor, having trampled on the clay himself, stacked up bricks and erected a wall. The crooked wall, unskillfully stacked by him, fell over.

Then the poor tailor criticized & complained & spread it about, “These Sakyan-son contemplatives teach and exhort whoever gives them robes, almsfood, lodgings, & medicines for curing the sick. And they supervise building work for them. But I’m poor, so they don’t teach or exhort me, or supervise building work for me.”

The monks heard the poor tailor criticizing & complaining & spreading it about. So they reported the matter to the Blessed One.

Then the Blessed One, having given a Dhamma talk for that reason, on that occasion, addressed the monks: “I allow that building (responsibility) be given. The builder monk will make an effort, (thinking,) ‘How can the dwelling be finished quickly?’ and will repair things that are broken down & dilapidated.…

… Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Sāvatthī.

At that time, students of the Group-of-Six monks,111 going along ahead of the Saṅgha headed by the Buddha, preempted lodgings & sleeping spaces, (saying,) “This will be for our preceptors. This will be for our teachers. This will be for us.”

Then Ven. Sāriputta, following along behind the Saṅgha headed by the Buddha—unable to find a sleeping space, as the lodgings and sleeping places had been preempted—sat down at the root of a certain tree. Then the Blessed One, having gotten up as the night was ending, cleared his throat. Ven. Sāriputta cleared his throat. “Who’s there?”

“It’s me, Blessed One: Sāriputta.”

“Why are you sitting here, Sāriputta?”

Then Ven. Sāriputta explained the matter to the Blessed One. Then the Blessed One had the monks assembled for that reason, on that occasion, and questioned the monks: “Is it true, monks, that students of the Group-of-Six monks, going along ahead of the Saṅgha headed by the Buddha, preempted lodgings & sleeping spaces, (saying,) ‘This will be for our preceptors. This will be for our teachers. These will be for us?’”

“It’s true, Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how could these worthless men, going along ahead of the Saṅgha headed by the Buddha, preempt lodgings & sleeping spaces, (saying,) ‘These will be for our preceptors. These will be for our teachers. These will be for us’? Monks, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.” Having rebuked them and given a Dhamma talk, he addressed the monks: “Who, monks, is worthy of the best seat, the best water, the best food?”

Some of the monks said, “Whoever went forth from a noble-warrior family is worthy of the best seat, the best water, the best food.” Some of them said, “Whoever went forth from a brahman family… from a householder family… whoever is an expert on the discourses… whoever is an expert on the Vinaya… whoever is a Dhamma teacher… whoever has gained the first jhāna… the second jhāna… the third jhāna… the fourth jhāna… whoever is a stream-winner… a once-returner… a non-returner… an arahant… a master of the three knowledges… a master of the six cognitive skills is worthy of the best seat, the best water, the best food.”

Then the Blessed One said to the monks: “Once, monks, there was a great banyan tree on the slopes of the Himalayas. Three friends lived dependent on it: a partridge, a monkey, & an elephant. They were disrespectful, discourteous, & impolite toward one another. Then the thought occurred to the three friends: ‘Let’s find out which among us is the most senior by birth. We would then pay homage and respect to him, revere him, and honor him. We would then abide by his advice.’

“Then the partridge & the monkey asked the elephant: ‘What ancient thing do you remember?’

“‘When I was young, friends, I used to walk over this banyan tree with it between my thighs, and the topmost buds brushed against my belly. This, friends, is an ancient thing that I remember.’

“Then the partridge & the elephant asked the monkey: ‘What ancient thing do you remember?’

“‘When I was young, friends, I used to sit on the ground and chew off the topmost buds from this banyan tree. This, friends, is an ancient thing that I remember.’

“Then the monkey & the elephant asked the partridge, ‘What ancient thing do you remember?’

“‘Over there in that spot, friends, was once a great banyan tree. Having eaten one of its fruits, I relieved myself in this spot. From that, this banyan tree was born. Thus, friends, I am the most senior among us by birth.’

“So the monkey and elephant said to the partridge, ‘You, friend, are the most senior among us by birth. We will pay homage and respect to you, revere you, honor you, and abide by your advice.’

“Then the partridge had the monkey and elephant undertake the five precepts and he himself practiced, having undertaken the five precepts. They—having lived respectful, courteous, and polite toward one another—on the breakup of the body, after death, reappeared in a good destination, a heavenly world. This came to be known as the Partridge’s Holy Life.

“They—people skilled in the Dhamma,

who revere their elders—

are praised in the here-and-now,

and have a good destination hereafter.

“Now, if common animals can live respectful, courteous, and polite toward one another, shouldn’t it shine forth that you, having gone forth in such a well taught Dhamma & Vinaya, live respectful, courteous, and polite toward one another? Monks, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.”

Having rebuked them and given a Dhamma talk, the Blessed One addressed the monks: “I allow, in accordance with seniority, bowing down, rising up to greet, greeting with hands raised palm-to-palm over the heart, performing forms of respect due to superiors, the best seat, the best water, the best food. But what belongs to the Saṅgha should not be preempted in accordance with seniority. Whoever should do so: an offense of wrongdoing.” —Cv 6:5–6

Then the Blessed One, traveling by stages, arrived at Sāvatthī. There he stayed in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence. Then Anāthapiṇḍika, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

Then Anāthapiṇḍika, at the end of the night… announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One… went together with the Saṅgha of monks to Anāthapiṇḍika’s residence. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks. Anāthapiṇḍika, with his own hands, served & satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple & non-staple food.

Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Anāthapiṇḍika sat to one side. As he was sitting there, he asked the Blessed One, “How should I proceed with regard to Jeta’s Forest?”

“In that case, householder, you should have it established for the Saṅgha of the four directions, both those who have come and those yet to come.”

Responding, “As you say, lord,” to the Blessed One, Anāthapiṇḍika had Jeta’s Forest established for the Saṅgha of the four directions, both those who have come and those yet to come. Then the Blessed One congratulated Anāthapiṇḍika with these verses:

They ward off from there

cold & heat & beasts & prey

& creeping things & mosquitoes

& showers in the cold season.

When the terrifying hot wind has arisen,

it’s warded off from there.

For the sake of shelter, for the sake of ease

to do jhāna and to see insightfully,

the gift of a dwelling is praised as foremost

by the Awakened Ones.

So a wise person, envisioning his own benefit,

should have delightful dwellings built

so that the learned may stay there.

He should,

with an awareness clear & bright,

give them—

who’ve become straightforward—

food & drink, clothing & accoutrements.

They will teach him the Dhamma

dispelling all stress

so that he—

knowing the Dhamma right there—

totally unbinds, effluent-free.

Then the Blessed One, having congratulated Anāthapiṇḍika the householder, got up from his seat and left. — Cv 6:9

The following two discourses exemplify Anāthapiṇḍika’s virtues as a stream-winner.

Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, “When, for a disciple of the noble ones, five forms of fear & animosity are stilled; when he is endowed with the four factors of stream-entry; and when, through discernment, he has rightly seen & rightly ferreted out the noble method, then if he wants he may state about himself: ‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’

“Now, which five forms of danger & animosity are stilled?

“When a person takes life, then with the taking of life as a requisite condition, he produces fear & animosity in the here-&-now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from taking life, he neither produces fear & animosity in the here-&-now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: For one who refrains from taking life, that fear & animosity is thus stilled.

“When a person steals… engages in illicit sex… tells lies…

“When a person drinks distilled & fermented drinks that cause heedlessness, then with the drinking of distilled & fermented drinks that cause heedlessness as a requisite condition, he produces fear & animosity in the here-&-now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from drinking distilled & fermented drinks that cause heedlessness, he neither produces fear & animosity in the here-&-now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: For one who refrains from drinking distilled & fermented drinks that cause heedlessness, that fear & animosity is thus stilled.

“These are the five forms of fear & animosity that are stilled.

“And which are the four factors of stream-entry with which he is endowed?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straightforwardly… who have practiced methodically… who have practiced masterfully—in other words, the four pairs, the eight individuals—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“These are the four factors of stream-entry with which he is endowed.

“And which is the noble method that he has rightly seen & rightly ferreted out through discernment?

“There is the case where a disciple of the noble ones notices:

“When this is, that is.

“From the arising of this comes the arising of that.

“When this isn’t, that isn’t.

“From the cessation of this comes the cessation of that.

“In other words:

“From ignorance as a requisite condition come fabrications.…

“From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

“Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.… From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

“This is the noble method that he has rightly seen & rightly ferreted out through discernment.

“When, for a disciple of the noble ones, these five forms of fear & animosity are stilled; when he is endowed with these four factors of stream-entry; and when, through discernment, he has rightly seen & rightly ferreted out this noble method, then if he wants he may state about himself: ‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’” — AN 10:92

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then Anāthapiṇḍika the householder left Sāvatthī in the middle of the day to see the Blessed One, but the thought then occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the mind-developing monks, for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?” So he headed to the park of the wanderers of other persuasions.

Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of bestial topics,112 making a great noise and racket. They saw Anāthapiṇḍika coming from afar and, on seeing him, hushed one another: “Be quiet, good sirs. Don’t make any noise. Here comes Anāthapiṇḍika the householder, a disciple of the contemplative Gotama. He is one of those disciples of the contemplative Gotama, clad in white, who lives in Sāvatthī. These people are fond of quietude, trained in quietude, and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” So the wanderers fell silent.

Then Anāthapiṇḍika went to where the wanderers of other persuasions were staying. On arrival, he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, “Tell us, householder, what views the contemplative Gotama has.”

“Venerable sirs, I don’t know entirely what views the Blessed One has.”

“Well, well. So you don’t know entirely what views the contemplative Gotama has. Then tell us what views the monks have.”

“I don’t even know entirely what views the monks have.”

“So you don’t know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have.”

“It wouldn’t be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won’t be difficult for me to expound to you what views I have.”

When this had been said, one of the wanderers said to Anāthapiṇḍika, “The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

Another wanderer said to Anāthapiṇḍika, “The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

Another wanderer said, “The cosmos is finite…”…“The cosmos is infinite…”…“The soul & the body are the same…”…“The soul is one thing and the body another…”…“After death a Tathāgata exists…”…“After death a Tathāgata does not exist…”…“After death a Tathāgata both does & does not exist…”…“After death a Tathāgata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

When this had been said, Anāthapiṇḍika said to the wanderers, “As for the venerable one who says, ‘The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have,’ his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently co-arisen. Whatever has been brought into being, is fabricated, willed, dependently co-arisen: That is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress.” [Similarly for the other positions.]

When this had been said, the wanderers said to Anāthapiṇḍika, “We have each & every one expounded to you in line with our own positions. Now tell us what views you have.”

“Whatever has been brought into being, is fabricated, willed, dependently co-arisen: That is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. This is the sort of view I have.”

“So, householder, whatever has been brought into being, is fabricated, willed, dependently co-arisen: That is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress.”

“Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently co-arisen: That is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it has come to be, I also discern the higher escape from it as it has come to be.”

When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anāthapiṇḍika, perceiving that the wanderers were silent, abashed… at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the entirety of his conversation with the wanderers.

(The Blessed One said:) “Well done, householder. Well done. That is how you should periodically and righteously refute those foolish men.” Then he instructed, urged, roused, & encouraged Anāthapiṇḍika with a Dhamma talk. When Anāthapiṇḍika had been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat and, having bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. Not long afterward, the Blessed One addressed the monks: “Monks, even a monk who has long penetrated the Dhamma in this Dhamma & Vinaya would do well, periodically and righteously, to refute the wanderers of other persuasions in just the way Anāthapiṇḍika the householder has done.” — AN 10:93

King Pasenadi Kosala & Queen Mallikā

King Pasenadi Kosala eventually became the Buddha’s student, but the following passage shows that it was only through the sharp-wittedness of one of his queens, Mallikā, that he first came to regard the Buddha in a favorable light.

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Now at that time a certain householder’s dear & beloved little son, his only child, had died. Because of his death, the father had no desire to work or to eat. He kept going to the cemetery and crying out, “Where have you gone, my only little child? Where have you gone, my only little child?”

Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.”

“Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, ‘Where have you gone, my only little child? Where have you gone, my only little child?’”

“That’s the way it is, householder. That’s the way it is—for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”

“But lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear.” So the householder, not delighting in the Blessed One’s words, rejecting the Blessed One’s words, got up from his seat and left.

Now at that time a large number of gamblers were playing dice not far from the Blessed One. So the householder went to them and, on arrival, said to them, “Just now, venerable sirs, I went to Gotama the contemplative and, on arrival, having bowed down to him, sat to one side. As I was sitting there, Gotama the contemplative said to me, ‘Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.’

“When this was said, I said to him, ‘Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, ”Where have you gone, my only little child? Where have you gone, my only little child?”’

“‘That’s the way it is, householder. That’s the way it is—for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’

“‘But, lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear.’ So, not delighting in the words of Gotama the contemplative, rejecting them, I got up from my seat and left.”

“That’s the way it is, householder [said the gamblers]. That’s the way it is. Happiness & joy are born from one who is dear, come springing from one who is dear.”

So the householder left, thinking, “I agree with the gamblers.”

Eventually, word of this conversation made its way into the king’s inner chambers. Then King Pasenadi Kosala addressed Queen Mallikā, “Mallikā, your contemplative, Gotama, has said this: ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’”

“If that was said by the Blessed One, great king, then that’s the way it is.”

“No matter what Gotama the contemplative says, Mallikā endorses it: ‘If that was said by the Blessed One, great king, then that’s the way it is.’ Just as, no matter what his teacher says, a pupil endorses it: ‘That’s the way it is, teacher. That’s the way it is.’ In the same way, no matter what Gotama the contemplative says, Mallikā endorses it: ‘If that was said by the Blessed One, great king, then that’s the way it is.’ Go away, Mallikā! Out of my sight!”

Then Queen Mallikā called for the brahman Nāḷijaṅgha: “Come, brahman. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘Queen Mallikā, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And then say: ‘Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’ Whatever the Blessed One says, remember it well and tell it to me. For Tathāgatas do not speak untruthfully.”

“Yes, madam,” the brahman Nāḷijaṅgha responded to Queen Mallikā and went to the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “Master Gotama, Queen Mallikā shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And she says further: ‘Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’”

“That’s the way it is, brahman. That’s the way it is. Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear. And it’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

“Once in this same Sāvatthī there was a woman whose mother died. Owing to her mother’s death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my mother? Have you seen my mother?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

“Once in this same Sāvatthī there was a woman whose father died… whose brother died… whose sister died… whose son died… whose daughter died… whose husband died. Owing to his death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my husband? Have you seen my husband?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

“Once in this same Sāvatthī there was a man whose mother died… whose father died… whose brother died… whose sister died… whose son died… whose daughter died… whose wife died. Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my wife? Have you seen my wife?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

“Once in this same Sāvatthī there was a wife who went to her relatives’ home. Her relatives, having separated her from her husband, wanted to give her to another against her will. So she said to her husband, ‘These relatives of mine, having separated us, want to give me to another against my will,’ whereupon he cut her in two and slashed himself open, thinking, ‘Dead we will be together.’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”

Then the brahman Nāḷijaṅgha, delighting in & approving of the Blessed One’s words, got up from his seat and went to Queen Mallikā. On arrival, he told her all that had been said in his conversation with the Blessed One.

Then Queen Mallikā went to King Pasenadi Kosala and, on arrival, said to him, “What do you think, great king: Is Princess Vajirī dear to you?”

“Yes, Mallikā, Princess Vajirī is dear to me.”

“And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in Princess Vajirī?”

“Mallikā, any change & aberration in Princess Vajirī would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”

“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy, & rightly self-awakened—said, ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’

“Now what do you think, great king: Is the noble Queen Vāsabhā dear to you?… Is [your son] General Viḍūḍabha dear to you?… Am I dear to you?”

“Yes, Mallikā, you are dear to me.”

“And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in me?”

“Mallikā, any change & aberration in you would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”

“Now what do you think, great king: Are [your subjects] the Kāsis & Kosalans dear to you?”

“Yes, Mallikā, the Kāsis & Kosalans are dear to me. It is through the might of the Kāsis & Kosalans that we use Kāsi sandalwood and wear garlands, scents, & ointments.”

“And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in the Kāsis & Kosalans?”

“Mallikā, any change & aberration in the Kāsis & Kosalans would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”

“It’s amazing, Mallikā. It’s astounding: how deeply the Blessed One sees, having pierced through, as it were, with discernment. Come Mallikā: Give me the ablution water.” Then King Pasenadi Kosala, rising from his seat and arranging his upper robe over one shoulder, paid homage in the direction of the Blessed One with his hands palm-to-palm in front of his heart, and exclaimed three times:

“Homage to the Blessed One, worthy & rightly self-awakened!

“Homage to the Blessed One, worthy & rightly self-awakened!” — MN 87

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then King Pasenadi Kosala went to the Blessed One and, on arrival, exchanged courteous greetings with him. After this exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “Now then, does Master Gotama claim, ‘I have awakened to the unexcelled right self-awakening’?”

“If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unexcelled right self-awakening,’ one could rightly say that of me. For I, great king, have awakened to the unexcelled right self-awakening.”

“But Master Gotama, those contemplatives & brahmans each with his group, each with his community, each the teacher of his group, an honored leader, well regarded by people at large—i.e., Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, and the Nigaṇṭha Nāṭaputta: even they, when I asked them whether they claimed to have awakened to the unexcelled right self-awakening, didn’t make that claim. So who is Master Gotama to do so when he is still young & newly gone-forth?”

“There are these four things, great king, that shouldn’t be despised & disparaged for being young. Which four? A noble warrior, great king, shouldn’t be despised & disparaged for being young. A snake… A fire… And a monk shouldn’t be despised & disparaged for being young. These are the four things that shouldn’t be despised & disparaged for being young.”

That is what the Blessed One said. Having said that, the One Well Gone, the Teacher, said further:

You shouldn’t look down on

—for being young—

a noble warrior of consummate birth,

a high-born prince of great status.

A person shouldn’t disparage him.

For it’s possible

that this lord of human beings,

this noble warrior,

will gain the throne

and, angered at that disparagement,

come down harshly with his royal might.

So, guarding your life,

avoid him.

You shouldn’t look down on

—for being young—

a serpent you meet

in village or wilderness.

A person shouldn’t disparage it.

As that potent snake slithers along

with vibrant colors,

it may someday burn the fool,

whether woman or man.

So, guarding your life,

avoid it.

You shouldn’t look down on

—for being young—

a blaze that feeds on many things,

a flame with its blackened trail.

A person shouldn’t disparage it.

For if it gains sustenance,

becoming a great mass of flame,

it may someday burn the fool,

whether woman or man.

So, guarding your life,

avoid it.

When a fire burns down a forest

—that flame with its blackened trail—

the shoots there

take birth once more

with the passage of days & nights.

But if a monk,

his virtue consummate,

burns you with his potency,113

you won’t acquire sons or cattle

nor will your heirs enjoy wealth.

They become barren,

heir-less,

like palmyra stumps.

So a person who’s wise,

out of regard for his own good,

should always show due respect

for

a serpent,

a fire,

a noble warrior with high status,

& a monk, his virtue consummate.

When this was said, King Pasenadi Kosala said to the Blessed One: “Magnificent, lord! Magnificent! … May the Blessed One remember me as a lay follower who has gone to him for refuge from this day forward, for life.” — SN 3:1

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. And on that occasion King Pasenadi Kosala had gone with Queen Mallikā to the upper palace. Then he said to her, “Mallikā, is there anyone dearer to you than yourself?”

“No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?”

“No, Mallikā. There is no one dearer to me than myself.”

Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he [reported his conversation with Queen Mallikā.]

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Searching all directions

with your awareness,

you find no one dearer

than yourself.

In the same way, others

are thickly dear to themselves.

So you shouldn’t hurt others

if you love yourself. — Ud 5:1

As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, as I was sitting in judgment, I saw that even affluent nobles, affluent brahmans, & affluent householders—rich, with great wealth & property, with vast amounts of gold & silver, vast amounts of valuables & commodities, vast amounts of wealth & grain—tell deliberate lies with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. Then the thought occurred to me: ‘I’ve had enough of this judging! Let some other fine fellow be known for his judgments!’”

“That’s the way it is, great king! That’s the way it is! Even affluent nobles, affluent brahmans, & affluent householders… tell deliberate lies with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. That will lead to their long-term harm & pain.”

That is what the Blessed One said. Having said that, the One Well Gone, the Teacher, said further:

Impassioned with sensual possessions,

greedy, dazed by sensual pleasures,

they don’t awaken to the fact

that they’ve gone too far—

like fish into a trap set out.

Afterwards it’s bitter for them:

Evil for them

the result. — SN 3:7

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother.114 And on that occasion the Blessed One, having emerged from his seclusion in the late afternoon, was sitting outside the doorway of the porch. Then King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

Now on that occasion seven dreadlocked ascetics, seven Nigaṇṭhas, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers—their nails, armpit-hair, & body-hair grown long, carrying containers on poles [over their shoulders]—walked past, not far from the Blessed One. King Pasenadi Kosala… on seeing them, got up from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, paid homage to the seven dreadlocked ascetics, seven Nigaṇṭhas, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers with his hands palm-to-palm in front his heart, and announced his name three times: “I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala.”

Then not long after the seven dreadlocked ascetics, seven Nigaṇṭhas, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers had passed, King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Of those in the world who are arahants or on the path to arahantship, are these among them?”115

“Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it’s hard for you to know whether these are arahants or on the path to arahantship.

“It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.”

“Amazing, lord! Astounding!—how well that was put by the Blessed One! … These men, lord, are my spies, my scouts, returning after going out through the countryside. They go out first, and then I go. Now, when they have scrubbed off the dirt & mud, are well bathed & well perfumed, have trimmed their hair and beards, and have put on white clothes, they will go about endowed and provided with the five strings of sensuality.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

One should not make an effort everywhere,

should not be another’s hireling,

should not live dependent on another,

should not go about

as a trader in the Dhamma.116 — Ud 6:2

Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him: “Well now, great king, where are you coming from in the middle of the day?”

“Just now, lord, I was engaged in the sort of royal affairs typical of head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, obsessed by greed for sensuality, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth.”

“What do you think, great king? Suppose a man, trustworthy & reliable, were to come to you from the east and on arrival would say: ‘If it please your majesty, you should know that I come from the east. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings (in its path). Do whatever you think should be done.’ Then a second man were to come to you from the west.… Then a third man were to come to you from the north.… Then a fourth man were to come to you from the south and on arrival would say: ‘If it please your majesty, you should know that I come from the south. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings. Do whatever you think should be done.’ If, your majesty, such a great peril should arise, such a terrible destruction of human life—the human state being so hard to obtain—what should be done?”

“If, lord, such a great peril should arise, such a terrible destruction of human life—the human state being so hard to obtain—what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

“I inform you, great king, I announce to you, great king: aging & death are rolling in on you. When aging & death are rolling in on you, what should be done?”

“As aging & death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?

“There are, lord, elephant battles (fought by) head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, obsessed by greed for sensuality, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth; but there is no use for those elephant battles, no scope for them, when aging & death are rolling in. There are cavalry battles… chariot battles… infantry battles… but there is no use for those infantry battles, no scope for them, when aging & death are rolling in. In this royal court there are counselors who, when the enemies arrive, are capable of dividing them by their wits; but there is no use for those battles of wits, no scope for them, when aging & death are rolling in. In this royal court there is abundant bullion & gold stored in vaults & depositories, and with such wealth we are capable of buying off enemies when they come; but there is no use for those battles of wealth, no scope for them, when aging & death are rolling in. As aging & death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

“So it is, great king! So it is, great king! As aging & death are rolling in on you, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, further said this:

“Like massive boulders,

mountains pressing against the sky,

moving in from all sides,

crushing the four directions,

so aging & death

come rolling over living beings:

noble warriors, brahmans, merchants,

workers, outcastes, & scavengers.

They spare nothing.

They trample everything.

Here elephant troops can hold no ground,

nor can chariots or infantry,

nor can a battle of wits

or wealth win out.

So a wise person,

seeing his own good,

steadfast, secures confidence

in the Buddha, Dhamma, & Saṅgha.

One who practices the Dhamma

in body, speech, & awareness,

receives praise here on earth

and, after death, rejoices in heaven.” — SN 3:25

Lady Visākhā

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion, Visākhā, Migāra’s mother, had some dealings with King Pasenadi Kosala that he did not settle as she had wished. So in the middle of the day she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, “Well now, Visākhā, where are you coming from in the middle of the day?”

“Just now, lord, I had some dealings with King Pasenadi Kosala that he did not settle as I had wished.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

All subjection to others

is painful.

All independence

is bliss.

What is held in common

brings suffering,

for duties are hard

to overcome. — Ud 2:9

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion a dear and beloved grandson of Visākhā, Migāra’s mother, had died. So Visākhā, Migāra’s mother—her clothes wet, her hair wet—went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: “Why have you come here, Visākhā—your clothes wet, your hair wet—in the middle of the day?”

When this was said, she said to the Blessed One, “My dear and beloved grandson has died. This is why I have come here—my clothes wet, my hair wet—in the middle of the day.”

“Visākhā, would you like to have as many children & grandchildren as there are people in Sāvatthī?”

“Yes, lord, I would like to have as many children & grandchildren as there are people in Sāvatthī.”

“But how many people in Sāvatthī die in the course of a day?”

“Sometimes ten people die in Sāvatthī in the course of a day, sometimes nine… eight… seven… six… five… four… three… two… Sometimes one person dies in Sāvatthī in the course of a day. Sāvatthī is never free from people dying.”

“So what do you think, Visākhā? Would you ever be free of wet clothes & wet hair?”

“No, lord. Enough of my having so many children & grandchildren.”

“Visākhā, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty… seventy… sixty… fifty… forty… thirty… twenty… ten… nine… eight… seven… six… five… four… three… two… Those who have one dear one have one suffering. Those who have no dear ones have no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

The sorrows, lamentations,

the many kinds of suffering in the world,

exist dependent on something dear.

They don’t exist

when there’s nothing dear.

And thus blissful & sorrowless

are those for whom nothing

in the world is anywhere dear.

So one who aspires

to the stainless & sorrowless

shouldn’t make anything

dear

in the world

anywhere. — Ud 8:8

Devas

As the teacher of devas and human beings, the Buddha while dwelling near Sāvatthī also had occasion to continue instructing devas.

I have heard that at one time the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Forest, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she addressed him with a verse.

“Many devas & human beings

give thought to protection,

desiring well-being.

Tell, then, the highest protection.”

The Buddha:

“Not consorting with fools,

consorting with the wise,

paying homage to those worthy of homage: