On one occasion the Blessed One was dwelling at Sāvatthi in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion, in the evening, the Blessed One had emerged from seclusion and was sitting by the outer gateway. Then King Pasenadi of Kosalā approached the Blessed One, paid homage to him, and sat down to one side.
Now on that occasion seven jaṭilas, seven nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers — with hairy armpits, long fingernails and long body hairs, carrying their bundles of requisites — passed by not far from the Blessed One. Then King Pasenadi of Kosalā rose from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards the seven jaṭilas, seven nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, he announced his name three times: “I am the king, venerable sirs, Pasenadi of Kosalā!… I am the king, venerable sirs, Pasenadi of Kosalā!”
Then, not long after those seven jaṭilas … … and seven wanderers had departed, King Pasenadi of Kosalā approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: “Those, venerable sir, are to be included among the men in the world who are arahants or who have entered upon the path to arahantship.”
“Great king, being a layman who enjoys sensual pleasures, dwelling in a home crowded with children, enjoying the use of Kāsian sandalwood, wearing garlands, scents, and unguents, receiving gold and silver, it is difficult for you to know: ‘These are arahants or these have entered upon the path to arahantship.’
“It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
“It is by dealing with someone, great king, that his honesty is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
“It is in adversities, great king, that a person’s fortitude is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
“It is by discussion with someone, great king, that his wisdom is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this has been stated by the Blessed One: ‘Great king, being a layman … it is difficult for you to know … (as above) … by one who is wise, not by a dullard.’
“These, venerable sir, are my spies, undercover agents, coming back after spying out the country. First information is gathered by them and afterwards I will make them disclose it. Now, venerable sir, when they have washed off the dust and dirt and are freshly bathed and groomed, with their hair and beards trimmed, clad in white garments, they will enjoy themselves supplied and endowed with the five cords of sensual pleasure.”
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
399 “A man is not easily known by outward form
Nor should one trust a quick appraisal,
For in the guise of the well controlled
Uncontrolled men move in this world.
400 “Like a counterfeit earring made of clay,
Like a bronze half-pence coated with gold,
Some move about in disguise:
Inwardly impure, outwardly beautiful.”
At Sāvatthi. Now on that occasion five kings headed by King Pasenadi were enjoying themselves supplied and endowed with the five cords of sensual pleasure when this conversation arose among them: “What is the chief of sensual pleasures?”
Some among them said: “Forms are the chief of sensual pleasures.” Some said: “Sounds are the chief.” Some: “Odours are the chief.” Some: “Tastes are the chief.” Some: “Tactile objects are the chief.”
Since those kings were unable to convince one another, King Pasenadi of Kosalā said to them: “Come, dear sirs, let us approach the Blessed One and question him about this matter. As the Blessed One answers us, so we should remember it.”
“All right, dear sir,” those kings replied. Then those five kings, headed by King Pasenadi, approached the Blessed One, paid homage to him, and sat down to one side. King Pasenadi then reported their entire discussion to the Blessed One, asking: “What now, venerable sir, is the chief of sensual pleasures?”
“Great king, I say that what is chief among the five cords of sensual pleasure is determined by whatever is most agreeable. Those same forms that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain forms, then one does not yearn for any other form higher or more sublime than those forms. For him those forms are then supreme; for him those forms are unsurpassed.
“Those same sounds … Those same odours … Those same tastes … … Those same tactile objects that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain tactile objects, then one does not yearn for any other tactile object higher or more sublime than those tactile objects. For him those tactile objects are then supreme; for him those tactile objects are unsurpassed.”
Now on that occasion the lay follower Candanaṅgalika was sitting in that assembly. Then the lay follower Candanaṅgalika rose from his seat, arranged his upper robe over one shoulder, and, raising his joined hands in reverential salutation towards the Blessed One, said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Fortunate One!”
“Then express your inspiration, Candanaṅgalika,” the Blessed One said.
Then the lay follower Candanaṅgalika, in the presence of the Blessed One, extolled him with an appropriate verse:
401 “As the fragrant red lotus Kokanada
Blooms in the morning, its fragrance unspent,
Behold AṅgIrasa, the Radiant One,
Like the sun beaming in the sky.”
Then those five kings bestowed five upper robes upon the lay follower Candanaṅgalika. But the lay follower Candanaṅgalika bestowed those five upper robes upon the Blessed One.
13 (3) A Bucket Measure of Food
At Sāvatthi. Now on that occasion King Pasenadi of Kosalā had eaten a bucket measure of rice and curries. Then, while still full, huffing and puffing, the king approached the Blessed One, paid homage to him, and sat down to one side.
Then the Blessed One, having understood that King Pasenadi was full and was huffing and puffing, on that occasion recited this verse:
402 “When a man is always mindful,
Knowing moderation in the food he eats,
His ailments then diminish:
He ages slowly, guarding his life.”
Now on that occasion the brahmin youth Sudassana was standing behind King Pasenadi of Kosalā. The king then addressed him thus: “Come now, dear Sudassana, learn this verse from the Blessed One and recite it to me whenever I am taking my meal. I will then present you daily with a hundred kahāpaṇas as a perpetual grant.”
“Yes, sire,” the brahmin youth Sudassana replied. Having learned this verse from the Blessed One, whenever King Pasenadi was taking his meal the brahmin youth Sudassana recited:
403 “When a man is always mindful … He ages slowly, guarding his life.”
Then King Pasenadi of Kosalā gradually reduced his intake of food to at most a pint-pot measure of boiled rice. At a later time, when his body had become quite slim, King Pasenadi of Kosalā stroked his limbs with his hand and on that occasion uttered this inspired utterance: “The Blessed One showed compassion towards me in regard to both kinds of good — the good pertaining to the present life and that pertaining to the future life.”
At Sāvatthi. Then King Ajātasattu of Magadha, the Videhan son, mobilized a four-division army and marched in the direction of Kāsi against King Pasenadi of Kosalā. King Pasenadi heard this report, mobilized a four-division army, and launched a counter-march in the direction of Kāsi against King Ajātasattu.
Then King Ajātasattu of Magadha and King Pasenadi of Kosalā fought a battle. In that battle King Ajātasattu defeated King Pasenadi, and King Pasenadi, defeated, retreated to his own capital of Sāvatthi.
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthi for alms. When they had walked for alms in Sāvatthi and had returned from their alms round, after the meal they approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened. [The Blessed One said:]
“Bhikkhus, King Ajātasattu of Magadha has evil friends, evil companions, evil comrades. King Pasenadi of Kosalā has good friends, good companions, good comrades. Yet for this day, bhikkhus, King Pasenadi, having been defeated, will sleep badly tonight.
404 “Victory breeds enmity,
The defeated one sleeps badly.
The peaceful one sleeps at ease,
Having abandoned victory and defeat.”
(Opening as in §14:)
In that battle King Pasenadi defeated King Ajātasattu and captured him alive. Then it occurred to King Pasenadi: “Although this King Ajātasattu of Magadha has transgressed against me while I have not transgressed against him, still, he is my nephew. Let me now confiscate all his elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life.”
Then King Pasenadi confiscated all King Ajātasattu’s elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life.
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthi for alms. When they had walked for alms in Sāvatthi and had returned from their alms round, after the meal they approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened.
Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
405 “A man will go on plundering
So long as it serves his ends,
But when others plunder him,
The plunderer is plundered.
406 “The fool thinks fortune is on his side
So long as his evil does not ripen,
But when the evil ripens
The fool incurs suffering.
407 “The killer begets a killer,
One who conquers, a conqueror.
The abuser begets abuse,
The reviler, one who reviles.
Thus by the unfolding of kamma
The plunderer is plundered.”
At Sāvatthi. Then King Pasenadi of Kosalā approached the Blessed One, paid homage to him, and sat down to one side. Then a certain man approached King Pasenadi and informed him in a whisper: “Sire, Queen Mallikā has given birth to a daughter.” When this was said, King Pasenadi was displeased.238 Then the Blessed One, having understood that King Pasenadi was displeased, on that occasion recited these verses:
408 “A woman, O lord of the people,
May turn out better than a man:
She may be wise and virtuous,
A devoted wife, revering her mother-in-law.
409 “The son to whom she gives birth
May become a hero, O lord of the land.
The son of such a blessed woman
May even rule the realm.”
At Sāvatthi. Sitting to one side, King Pasenadi of Kosalā said to the Blessed One: “Is there, venerable sir, one thing which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life?”
“There is one thing, great king, which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life.”
“But what, venerable sir, is that one thing?”
“Diligence, great king. Just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be their chief by reason of its size, so diligence is the one thing which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life.
410 “For one who desires long life and health,
Beauty, heaven, and noble birth,
[A variety of] lofty delights
Following in succession,
The wise praise diligence
In doing deeds of merit.
411 “The wise person who is diligent
Secures both kinds of good:
The good visible in this very life
And the good of the future life.
The steadfast one, by attaining the good,
Is called a person of wisdom.”
At Sāvatthi. Sitting to one side, King Pasenadi of Kosalā said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, the following reflection arose in my mind: ‘The Dhamma has been well expounded by the Blessed One, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.’” “So it is, great king! So it is, great king! The Dhamma has been well expounded by me, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.
“On one occasion, great king, I was living among the Sakyans, where there is a town of the Sakyans named Nāgaraka. Then the bhikkhu Ānanda approached me, paid homage to me, sat down to one side, and said: ‘Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.’
“When this was said, great king, I told the bhikkhu Ānanda: ‘Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path.
“‘By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to illness are freed from illness; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.’
“Therefore, great king, you should train yourself thus: ‘I will be one who has good friends, good companions, good comrades.’ It is in such a way that you should train yourself.
“When, great king, you have good friends, good companions, good comrades, you should dwell with one thing for support: diligence in wholesome states.
“When, great king, you are dwelling diligently, with diligence for support, your retinue of harem women will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’
“When, great king, you are dwelling diligently, with diligence for support, your retinue of khattiya vassals will think thus … your troops will think thus … your subjects in town and countryside will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’
“When, great king, you are dwelling diligently, with diligence for support, you yourself will be guarded and protected, your retinue of harem women will be guarded and protected, your treasury and storehouse will be guarded and protected.
412 “For one who desires lofty riches
Following in succession,
The wise praise diligence
In doing deeds of merit.
413 “The wise person who is diligent
Secures both kinds of good:
The good visible in this very life
And the good of the future life.
The steadfast one, by attaining the good,
Is called a person of wisdom.”
At Sāvatthi. Then King Pasenadi of Kosalā approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Where are you coming from, great king, in the middle of the day?”
“Here, venerable sir, a financier householder in Sāvatthi has died. I have come after conveying his heirless fortune to the palace, as he died intestate. There were eighty lakhs of gold, not to speak of silver, and yet, venerable sir, that financier householder’s meals were like this: he ate red rice along with sour gruel. His clothes were like this: he wore a three-piece hempen garment. His vehicle was like this: he went about in a dilapidated little cart with a leaf awning.”
“So it is, great king! So it is, great king! When an inferior man gains abundant wealth, he does not make himself happy and pleased, nor does he make his mother and father happy and pleased, nor his wife and children, nor his slaves, workers, and servants, nor his friends and colleagues; nor does he establish an offering for ascetics and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is not being used properly, kings take it away, or thieves take it away, or fire burns it, or water carries it away, or unloved heirs take it. Such being the case, great king, that wealth, not being used properly, goes to waste, not to utilization. “Suppose, great king, in a place uninhabited by human beings, there was a lotus pond with clear, cool, sweet, clean water, with good fords, delightful; but no people would take that water, or drink it, or bathe in it, or use it for any purpose. In such a case, great king, that water, not being used properly, would go to waste, not to utilization. So too, great king, when an inferior man gains abundant wealth … that wealth, not being used properly, goes to waste, not to utilization.
“But, great king, when a superior man gains abundant wealth, he makes himself happy and pleased, and he makes his mother and father happy and pleased, and his wife and children, and his slaves, workers, and servants, and his friends and colleagues; and he establishes an offering for ascetics and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is being used properly, kings do not take it away, thieves do not take it away, fire does not burn it, water does not carry it away, and unloved heirs do not take it. Such being the case, great king, that wealth, being used properly, goes to utilization, not to waste.
“Suppose, great king, not far from a village or a town, there was a lotus pond with clear, cool, sweet, clean water, with good fords, delightful; and people would take that water, and drink it, and bathe in it, and use it for their purposes. In such a case, great king, that water, being used properly, would go to utilization, not to waste. So too, great king, when a superior man gains abundant wealth … that wealth, being used properly, goes to utilization, not to waste.
414 “As cool water in a desolate place
Evaporates without being drunk,
So when a scoundrel acquires wealth
He neither enjoys himself nor gives.
415 “But when the wise man obtains wealth
He enjoys himself and does his duty.
Having supported his kin, free from blame,
That noble man goes to a heavenly state.”
(As above, except that the amount is a hundred lakhs of gold, a lakh being equal to a hundred thousand:)
“So it is, great king! So it is, great king! Once in the past, great king, that financier householder provided a paccekabuddha named Tagarasikkhī with almsfood. Having said, ‘Give alms to the ascetic,’ he rose from his seat and departed. But after giving, he later felt regret and thought: ‘It would have been better if the slaves or workers had eaten that almsfood!’ Moreover, he murdered his brother’s only son for the sake of his fortune.
“Because that financier householder provided the paccekabuddha Tagarasikkhī with almsfood, as a result of that kamma he was reborn seven times in a good destination, in the heavenly world. As a residual result of that same kamma, he obtained the position of financier seven times in this same city of Sāvatthi. But because that financier householder later felt regret about giving, as a result of that kamma his mind did not incline to the enjoyment of excellent food, excellent clothing, and excellent vehicles, nor to the enjoyment of excellent items among the five cords of sensual pleasure. And because that financier householder murdered his brother’s only son for the sake of his fortune, as a result of that kamma he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. As a residual result of that same kamma, he has furnished the royal treasury with this seventh heirless fortune.
“The old merit of that financier householder has been utterly exhausted, and he had not accumulated any fresh merit. But today, great king, the financier householder is being roasted in the Great Roruva Hell.”
“So, venerable sir, that financier householder has been reborn in the Great Roruva Hell?”
“Yes, great king, that financier householder has been reborn in the Great Roruva Hell.
416 “Grain, wealth, silver, gold,
Or whatever other possessions there are,
Slaves, workers, messengers,
And those who live as one’s dependants:
Without taking anything one must go,
Everything must be left behind.
417 “But what one has done by body,
Or by speech or mind:
This is what is truly one’s own,
This one takes when one goes;
This is what follows one along
Like a shadow that never departs.
418 “Therefore one should do what is good
As a collection for the future life.
Merits are the support for living beings
[When they arise] in the other world.”