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  “So it is, great king! So it is, great king!”

  (The Buddha then repeats the entire statement of King Pasenadi and adds the following verse:)

  390 “Enamoured with their pleasures and wealth,

  Greedy, dazed by sensual pleasures,

  They do not realize they have gone too far

  Like deer that enter the trap laid out.

  Afterwards the bitter fruit is theirs,

  For bad indeed is the result.”209 <170>

  7 (7) The Judgement Hall

  At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, when I am sitting in the judgement hall,210 I see even affluent khattiyas, affluent brahmins, and affluent householders—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—speaking deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. Then, venerable sir, it occurs to me: ‘I’ve had enough now with the judgement hall! Now it is Good Face who will be known by his judgements.’”211

  “So it is, great king! So it is, great king! Even affluent khattiyas, affluent brahmins, and affluent householders … speak deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. That will lead to their harm and suffering for a long time to come.

  391 “Enamoured with their pleasures and wealth,

  Greedy, dazed by sensual pleasures,

  They do not realize they have gone too far

  Like fish that enter the net spread out.

  Afterwards the bitter fruit is theirs, <171>

  For bad indeed is the result.” [75]

  8 (8) Mallikā

  At Sāvatthī. Now on that occasion King Pasenadi of Kosala had gone together with Queen Mallikā to the upper terrace of the palace. Then King Pasenadi of Kosala said to Queen Mallikā: “Is there, Mallikā, anyone more dear to you than yourself?”212

  “There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?”

  “For me too, Mallikā, there is no one more dear than myself.”

  Then King Pasenadi of Kosala descended from the palace and approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and related to the Blessed One his conversation with Queen Mallikā. Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: <172>392 “Having traversed all quarters with the mind,

  One finds none anywhere dearer than oneself.

  Likewise, each person holds himself most dear;

  Hence one who loves himself should not harm others.”

  9 (9) Sacrifice

  At Sāvatthī. Now on that occasion a great sacrifice had been set up for King Pasenadi of Kosala. Five hundred bulls, five hundred bullocks, five hundred heifers, [76] five hundred goats, and five hundred rams had been led to the pillar for the sacrifice. And his slaves, servants, and workers, spurred on by punishment and fear, were busy making the preparations, wailing with tearful faces.213

  Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms. When they had walked for alms in Sāvatthī and had returned from their alms round, after the meal they approached the Blessed One, <173> paid homage to him, sat down to one side, and said: “Here, venerable sir, a great sacrifice has been set up for King Pasenadi of Kosala. Five hundred bulls ... have been led to the pillar for the sacrifice. And his slaves ... are busy making preparations, wailing with tearful faces.”

  Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:393 “The horse sacrifice, human sacrifice,

  Sammāpāsa, vājapeyya, niraggaḷa:

  These great sacrifices, fraught with violence,

  Do not bring great fruit.214

  394 “The great seers of right conduct

  Do not attend that sacrifice

  Where goats, sheep, and cattle

  Of various kinds are slain. <174>

  395 “But when sacrifices free from violence

  Are always offered by family custom,215

  Where no goats, sheep, or cattle

  Of various kinds are slain:

  The great seers of right conduct

  Attend a sacrifice like this.

  396 “The wise person should offer this,

  A sacrifice bringing great fruit.

  For one who makes such sacrifice

  It is indeed better, never worse.

  Such a sacrifice is truly vast

  And the devatās too are pleased.”

  10 (10) Bondage

  Now on that occasion a great mass of people had been put in bondage by King Pasenadi of Kosala—some with ropes, some with clogs, some with chains.216 [77] <175> Then, in the morning, a number of bhikkhus dressed ... and said to the Blessed One: “Here, venerable sir, a great mass of people have been put in bondage by King Pasenadi of Kosala, some with ropes, some with clogs, some with chains.”

  Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:397 “That bond, the wise say, is not strong

  Made of iron, wood, or rope;

  But infatuation with jewellery and earrings,

  Anxious concern for wives and children—

  398 This, the wise say, is the strong bond,

  Degrading, supple, hard to escape.

  But even this they cut and wander forth, <176>

  Unconcerned, having abandoned sensual pleasures.”217

  II. THE SECOND SUBCHAPTER (CHILDLESS)

  11 (1) Seven Jaṭilas

  On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother.218 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 Kosala approached the Blessed One, paid homage to him, and sat down to one side. [78] <177>

  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.219 Then King Pasenadi of Kosala 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 Kosala!… I am the king, venerable sirs, Pasenadi of Kosala!”

  Then, not long after those seven jaṭilas … <178> … and seven wanderers had departed, King Pasenadi of Kosala 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.”220

  “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. <179>

  “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 attentiv
e, not by one who is inattentive; by one who is wise, not by a dullard. [79]

  “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.”221

  “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) <180> … by one who is wise, not by a dullard.’

  “These, venerable sir, are my spies, undercover agents, coming back after spying out the country.222 First information is gathered by them and afterwards I will make them disclose it.223 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: <181>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.”

  12 (2) Five Kings

  At Sāvatthī. 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?”224

  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: [80] “Tactile objects are the chief.”225 <182>

  Since those kings were unable to convince one another, King Pasenadi of Kosala 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?” <183>

  “Great king, I say that what is chief among the five cords of sensual pleasure is determined by whatever is most agreeable. 226 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 … <184> … Those same tactile objects that are agreeable to one person, great king, are disagreeable to another. [81] 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.227

  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 Aṅgīrasa, the Radiant One,

  Like the sun beaming in the sky.”228

  Then those five kings bestowed five upper robes upon the lay follower Candanaṅgalika. But the lay follower Candanaṅgalika <185> bestowed those five upper robes upon the Blessed One.

  13 (3) A Bucket Measure of Food

  At Sāvatthī. Now on that occasion King Pasenadi of Kosala had eaten a bucket measure of rice and curries.229 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.” [82] <186>

  Now on that occasion the brahmin youth Sudassana was standing behind King Pasenadi of Kosala. 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.”230

  “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 ... <187>

  He ages slowly, guarding his life.”

  Then King Pasenadi of Kosala gradually reduced his intake of food to at most a pint-pot measure of boiled rice.231 At a later time, when his body had become quite slim, King Pasenadi of Kosala 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.”232

  14 (4) Battle (1)

  At Sāvatthī. Then King Ajātasattu of Magadha, the Videhan son, mobilized a four-division army and marched in the direction of Kāsi against King Pasenadi of Kosala.233 King Pasenadi heard this report, mobilized a four-division army, and launched a counter-march in the direction of Kāsi against King Ajātasattu. [83] Then King Ajātasattu of Magadha and King Pasenadi of Kosala fought a battle. In that <188> battle King Ajātasattu defeated King Pasenadi, and King Pasenadi, defeated, retreated to his own capital of Sāvatthī.

  Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms. When they had walked for alms in Sāvatthī 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. <189> [The Blessed One said:]

  “Bhikkhus, King Ajātasattu of Magadha has evil friends, evil companions, evil comrades. King Pasenadi of Kosala has good friends, good companions, good comrades. Yet for this day, bhikkhus, King Pasenadi, having been defeated, will sleep badly tonight.234

  404 “Victory breeds enmity,

  The defeated one sleeps badly.

  The peaceful one sleeps at ease,

  Having abandoned victory and defeat.”235 <190>

  15 (5) Battle (2)

  [84] (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, <191> 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 Sāvatthī for alms. When they had walked for alms in Sāvatthī 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. [85] <192>

  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, <193>

  But when others plunder him,

  The plunderer is plundered.236

  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.