Tena ca samayena kosambiya½ ghosakaseµµhi kukkuµaseµµhi pav±rikaseµµh²ti tayo jan± aññamañña½ sah±yak± honti. Te tayopi jan± pañcasate t±pase paµijagganti. T±pas±pi catt±ro m±se tesa½ santike vasitv± aµµha m±se himavante vasanti. Athekadivasa½ te t±pas± himavantato ±gacchant± mah±kant±re tasit± kilant± eka½ mahanta½ vaµarukkha½ patv± tattha adhivatth±ya devat±ya santik± saªgaha½ pacc±s²sant± nis²di½su. Devat± sabb±laªk±ravibh³sita½ hattha½ pas±retv± tesa½ p±n²yap±nak±d²ni datv± kilamatha½ paµivinodesi. Te devat±ya ±nubh±vena vimhit± pucchi½su– “ki½ nu kho devate kamma½ katv± tay± aya½ sampatti laddh±”ti? Devat± ±ha– loke buddho n±ma bhagav± uppanno, so etarahi s±vatthiya½ viharati. An±thapiº¹iko gahapati ta½ upaµµh±ti. So uposathadivasesu attano bhatak±na½ pakatibhattavetanameva datv± uposatha½ k±r±pesi. Ath±ha½ ekadivasa½ majjhanhike p±tar±satth±ya ±gato kañci bhataka½ kamma½ karonta½ adisv± “ajja manuss± kasm± kamma½ na karont²”ti pucchi½. Tassa me etamattha½ ±rocesu½. Ath±ha½ etadavoca½– “id±ni upa¹¹hadivaso gato, sakk± nu kho upa¹¹ha-uposatha½ k±tun”ti. Tato seµµhissa paµivedetv± “sakk± k±tun”ti ±ha. Sv±ha½ upa¹¹hadivasa½ uposatha½ sam±diyitv± tadaheva k±la½ katv± ima½ sampatti½ paµilabhinti.
Atha te t±pas± “buddho kira uppanno”ti sañj±tap²tip±mojj± tato s±vatthi½ gantuk±m± hutv±pi “bah³pak±r± no upaµµh±kaseµµhino, tesampi imamattha½ ±rocess±m±”ti kosambi½ gantv± seµµh²hi katasakk±rabahum±n± “tadaheva maya½ gacch±m±”ti ±ha½su. “Ki½, bhante, turitattha, nanu tumhe pubbe catt±ro pañca m±se vasitv± gacchath±”ti vutt± ta½ pavatti½ ±rocesu½. “Tena hi, bhante, saheva gacch±m±”ti ca vutte– “gacch±ma maya½, tumhe saºika½ ±gacchath±”ti s±vatthi½ gantv± bhagavato santike pabbajitv± arahatta½ p±puºi½su.
Tepi seµµhino pacch± pañcasatapañcasatasakaµapariv±r± s±vatthi½ gantv± jetavanato avid³re µh±ne khandh±v±ra½ bandhitv± satthu santika½ gantv± pañcapatiµµhitena vanditv± ekamanta½ nis²di½su. Satth± tesa½ cariy±vasena dhamma½ desesi. Desan±pariyos±ne tayopi sot±pattiphale patiµµh±ya sv±tan±ya nimantetv± punadivase buddhappamukhassa bhikkhusaªghassa mah±d±na½ datv± teneva niy±mena ajjatan±ya sv±tan±y±ti nimantetv± addham±sa½ khandh±v±rabhatta½ n±ma datv± satth±ra½ attano nagara½ ±gamanatth±ya y±ci½su. Satth± “suññ±g±re tath±gat± abhiramant²”ti kathesi. Te “aññ±ta½, bhante”ti vatv± “tumhe amhehi pahitas±sanena ±gaccheyy±th±”ti vatv± satth±ra½ vanditv± tikkhattu½ padakkhiºa½ katv± attano nagarameva ±gantv± tayopi jan± sake sake uyy±ne vih±re k±r±pesu½. Ghosakaseµµhin± k±rito ghosit±r±mo n±ma j±to, kukkuµaseµµhin± k±rito kukkuµ±r±mo n±ma j±to, p±v±rikaseµµhin± k±rita½ p±v±rikambavana½ n±ma j±ta½. Te vih±re k±r±petv± satthu d³ta½ pahiºi½su– “satth± amh±ka½ saªgaha½ k±tu½ ima½ nagara½ ±gacchat³”ti. Satth± “kosambi½ gamiss±m²”ti mah±bhikkhusaªghapariv±ro c±rika½ nikkhamanto antar±magge m±gaº¹iyabr±hmaºassa arahatt³panissaya½ disv± gamana½ vicchinditv± kururaµµhe kamm±sadamma½ n±ma nigama½ agam±si.
Tasmi½ samaye m±gaº¹iyo sabbaratti½ bahig±me aggi½ juhitv± p±tova antog±ma½ pavisati. Satth±pi punadivase antog±ma½ piº¹±ya pavisanto paµipathe m±gaº¹iyabr±hmaºassa att±na½ dassesi. So dasabala½ disv± cintesi– “aha½ ettaka½ k±la½ mama dh²tu r³pasampattiy± sadisa½ d±raka½ pariyesanto car±mi, r³pasampattiy± ca satipi evar³pa½ gahitapabbajjameva patthesi½. Aya½ kho pana pabbajito abhir³po dassan²yo mama dh²tuyeva anucchaviko”ti vegena geha½ agam±si. Tassa kira br±hmaºassa pubbe eko pabbajitava½so atthi, tenassa pabbajitameva disv± citta½ namati. So br±hmaºi½ ±mantesi– “bhadde may± evar³po pabbajito n±ma nadiµµhapubbo suvaººavaººo brahmavaººo mama dh²tuyeva anucchaviko, s²gha½ me dh²tara½ alaªkaroh²”ti. Br±hmaºiy± dh²tara½ alaªkarontiy±va satth± attano µhitaµµh±ne padacetiy±ni dassetv± antonagara½ p±visi.
Atha br±hmaºo br±hmaºiy± saddhi½ dh²tara½ gahetv± ta½ µh±na½ ±gacchanto antog±ma½ paviµµhak±le ±gatatt± ito cito ca olokento dasabala½ adisv± br±hmaºi½ paribh±sati– “tava k±raºa½ bhaddaka½ n±ma natthi, tayi papañca½ karontiy±va so pabbajito nikkhamitv± gato”ti. Br±hmaºa, gato t±va hotu, kataradis±bh±gena gatoti? Imin± dis±bh±gen±ti satthu gataµµh±na½ olokentova padacetiy±ni disv± “bhadde im±ni tassa purisassa pad±ni, ito gato bhavissat²”ti ±ha. Atha, br±hmaº², satthu padacetiya½ disv± cintesi “b±lo vat±ya½ br±hmaºo attano ganthamattass±pi attha½ na j±n±t²”ti tena saddhi½ parih±sa½ karont² ±ha– “y±va b±lo c±si, br±hmaºa, evar³passa n±ma purisassa dh²tara½ dass±m²ti vadasi. R±gena hi rattassa dosena duµµhassa mohena m³¼hassa purisassa pada½ n±ma evar³pa½ na hoti. Loke pana vivaµacchadassa sabbaññubuddhassa eta½ pada½” passa, br±hmaºa–
“Rattassa hi ukkuµika½ pada½ bhave,
duµµhassa hoti avaka¹¹hita½ pada½;
m³¼hassa hoti sahas±nup²¼ita½,
vivaµacchadassa idam²disa½ padan”ti.
So br±hmaºiy± ettaka½ kathentiy±pi asutv± “tva½ n±ma caº¹± mukhar±”ti ±ha. Tesa½ dvinnampi aññamañña½ viv±da½ karont±na½yeva satth± piº¹±ya caritv± saddhi½ bhikkhusaªghena katabhattakicco br±hmaºassa dassan³pac±reneva nikkhami. Br±hmaºo satth±ra½ d³ratova ±gacchanta½ disv± br±hmaºi½ apas±detv± “aya½ so puriso”ti haµµhapahaµµho dasabalassa purato µhatv± “bho pabbajita, aha½ p±tova paµµh±ya ta½ pariyesanto car±mi, imasmi½ jambud²pe mama dh²t±ya sam±nar³p± itth² n±ma natthi, purisopi tay± saddhi½ sam±nar³po n±ma natthi, mama dh²tara½ tuyha½ posanatth±ya dammi, gaºh±hi nan”ti ±ha. Atha na½ satth± “aha½, br±hmaºa, k±maggav±siniyo uttamar³padhar± n±n±vaººa½ katha½ kathentiyo mama palobhanatthameva ±gantv± santike µhit± devadh²t±pi na icchi½, kimaªga½ pana ima½ gaºhiss±m²”ti vatv± ima½ g±tham±ha–
“Disv±na taºha½ arati½ ragañca,
n±hosi chando api methunasmi½;
ki½mevida½ muttakar²sapuººa½,
p±d±pi na½ samphusitu½ na icche”ti. (Su. ni. 841).
M±gaº¹iy± cintesi– “anatthikena n±ma ‘alan’ti vattumeva vaµµati. Aya½ pana mama sar²ra½ muttakar²sapuººa½ n±ma katv± ‘p±d±pi na½ samphusitu½ na icche’ti avoca, eka½ issariyaµµh±na½ labhant² antaramevassa passiss±m²”ti ±gh±ta½ bandhi. Satth± ta½ amanasikatv± cariyavasena br±hmaºassa dhammadesana½ ±rabhi. Desan±pariyos±ne ubhopi j±yampatik± an±g±miphale patiµµh±ya “id±ni amh±ka½ ghar±v±sena attho natth²”ti dh²tara½ m±gaº¹iya½ c³¼apitara½ sampaµicch±petv± ubhopi pabbajitv± arahatta½ p±puºi½su. Atha r±j± udeno c³¼am±gaº¹iyena saddhi½ voh±ra½ katv± m±gaº¹iyad±rika½ r±j±nubh±vena geha½ ±netv± abhiseka½ katv± tass± pañcam±tug±masatapariv±r±ya vasanaµµh±na½ visu½ p±s±da½ ad±si.
Satth±pi kho anupubbena c±rika½ caram±no kosambinagara½ samp±puºi. Seµµhino satthu ±gamana½ sutv± paccuggamana½ katv± pañcapatiµµhitena vanditv± ekamanta½ nisinn± bhagavanta½ etadavocu½– “ime, bhante, tayo vih±r± tumhe uddissa kat±, paµiggaºhatha, bhante, vih±re c±tuddisassa saªghassa saªgahatth±y±”ti. Paµiggahesi bhagav± vih±re. Tepi seµµhino satth±ra½ sv±tan±ya nimantetv± abhiv±detv± ghara½ agama½su.
M±gaº¹iy±pi kho satthu ±gatabh±va½ sutv± chinnabhinnake dhutte pakkos±petv± tesa½ lañja½ datv± “tumhe samaºa½ gotama½ imin± imin± ca niy±mena akkosath±”ti vatv± uyyojesi. Te satthu antog±ma½ pavisanavel±ya sapariv±ra½ satth±ra½ n±n±vidhehi akkosehi akkosi½su. ¾yasm± ±nando satth±ra½ ±ha– “bhante, evar³pe akkosanaµµh±ne na vasiss±ma, añña½ nagara½ gacch±m±”ti. Satth±, “±nanda, tath±gat± n±ma aµµhahi lokadhammehi na kampanti, ayampi saddo satt±ha½ n±tikkamissati, akkosak±na½yeva upari patissati, tva½ m± vitakkayitth±”ti. Tepi tayo nagaraseµµhino mah±sakk±rena bhagavanta½ pavesetv± mah±d±na½ ada½su. Tesa½ apar±para½ d±na½ dadant±na½yeva m±so atikkami, atha nesa½ etadahosi– “buddh± n±ma sabbaloka½ anukampam±n± uppajjanti, aññesampi ok±sa½ dass±m±”ti. Tato te kosambinagarav±sinopi janassa ok±sa½ aka½su. Tato paµµh±ya n±gar±pi v²thisabh±gena gaºasabh±gena mah±d±na½ denti.
Athekadivasa½ satth± bhikkhusaªghaparivuto m±l±k±rakajeµµhakassa gehe nis²di. Tasmi½ khaºe s±m±vatiy± upaµµh±yik± khujjuttar± aµµha kah±paºe ±d±ya m±latth±ya ta½ geha½ agam±si. M±l±k±rajeµµhako ta½ disv±, “amma uttare, ajja tuyha½ pupph±ni d±tu½ khaºo natthi, aha½ buddhappamukha½ bhikkhusaªgha½ parivis±mi. Tvampi parivesan±ya sah±yik± hohi, eva½ ito paresa½ veyy±vaccakaraºato muccissat²”ti ±ha. Tato khujjuttar± attan± laddha½ bhojana½ bhuñjitv± buddh±na½ bhattagge veyy±vacca½ ak±si. S± satth±r± upanisinnakath±vasena kathita½ dhamma½ sabbameva uggaºhi. Anumodana½ pana sutv± sot±pattiphale patiµµh±si.
S± aññesu divasesu catt±rova kah±paºe datv± pupph±ni gahetv± gacchati, tasmi½ pana divase diµµhasaccabh±vena parasantake citta½ anupp±detv± sabbeva aµµha kah±paºe datv± pacchi½ p³retv± pupph±ni ±d±ya s±m±vatiy± santika½ agam±si. Atha na½ s± pucchi– “amma uttare, tva½ aññesu divasesu na bah³ni pupph±ni ±harasi, ajja pana bahuk±ni, ki½ no r±j± uttaritara½ pasanno”ti? S± mus±v±de abhabbat±ya at²te attan± kata½ aniguhitv± sabba½ kathesi. “Atha kasm± ajja bah³ni pupph±ni ±haras²”ti vutt± ca evam±ha– “aha½ ajja dasabalassa dhamma½ sutv± amata½ sacch±k±si½, tasm± tumhe na vañcem²”ti. Ta½ sutv±, “amma uttare, tay± laddha½ amatadhamma½ amh±kampi deh²”ti sabb±va hattha½ pas±rayi½su. Ayye, eva½ d±tu½ na sakk±, aha½ pana satth±r± kathitaniy±mena tumh±ka½ dhamma½ desess±mi, tumhe attano hetumhi sati ta½ dhamma½ labhissath±ti. Tena hi, amma uttare, katheh²ti. “Eva½ kathetu½ na sakk±, mayha½ ucca½ ±sana½ paññ±petv± tumhe n²c±sanesu nis²dath±”ti ±ha. T± pañcasat±pi itthiyo khujjuttar±ya ucc±sana½ datv± saya½ n²c±san±ni gahetv± nis²di½su. Khujjuttar±pi sekkhapaµisambhid±su µhatv± t±sa½ dhamma½ desesi. Desan±pariyos±ne s±m±vati½ jeµµhika½ katv± sabb±va sot±pattiphale patiµµhahi½su. Tato paµµh±ya khujjuttara½ veyy±vaccakaraºato apanetv± “tva½ satthu dhammakatha½ sutv± ±haritv± amhe s±veh²”ti ±ha½su. Khujjuttar±pi tato paµµh±ya tath± ak±si.
Kasm± panes± d±s² hutv± nibbatt±ti? S± kira kassapadasabalassa s±sane ek±ya s±maºeriy± attano veyy±vacca½ k±resi. Tena kammena pañca j±tisat±ni paresa½ d±s²yeva hutv± nibbatti. Kasm± pana khujj± ahos²ti? Anuppanne kira buddhe aya½ b±r±ºasirañño gehe vasant² eka½ r±jakul³paka½ paccekabuddha½ khujjadh±tuka½ disv± attan± sahav±s²na½ m±tug±m±na½ purato parih±sa½ karont² khujj±k±rena vicari. Tasm± khujj± hutv± nibbatti. Ki½ pana katv± s± paññavant² j±t±ti? Anuppanne buddhe aya½ b±r±ºasirañño gehe vasant² aµµha paccekabuddhe r±jagehato uºhap±y±sassa p³rite patte gahetv± gacchante disv± “ettha µhapetv± gacchatha, bhante”ti aµµha suvaººakaµake omuñcitv± ad±si. Tassa kammassa nissandena paññavant² hutv± nibbatti.
Atha kho t± s±m±vatiy± pariv±r± pañcasat± itthiyo paµividdhasacc±pi sam±n± rañño assaddhabh±vena k±lena k±la½ satthu santika½ gantv± buddhadassana½ na labhanti. Tasm± dasabale antarav²thi½ paµipanne v±tap±nesu nappahontesu attano attano gabbhesu chidda½ katv± tehi olokenti Athekadivasa½ m±gaº¹iy± attano p±s±datalato nikkhamitv± caªkamam±n± t±sa½ vasanaµµh±na½ gantv± gabbhacchidda½ disv± “kimidan”ti pucchi. T±hi tass± satthari baddh±gh±tata½ aj±nant²hi– “satth± ima½ nagara½ ±gato, maya½ ettha µhatv± satth±ra½ pass±ma ceva p³jema c±”ti vutte “id±nissa kattabba½ j±niss±mi, im±pi tassa upaµµh±yik±, im±sampi kattabba½ j±niss±m²”ti cintetv± gantv± raññ± saddhi½ rahogatak±le, “mah±r±ja, s±m±vatimissak±na½ bahiddh± patthan± atthi, katip±heneva te j²vita½ m±ressanti, s±m±vat², sapariv±r± tumhesu sineha½ v± pema½ v± na karoti, samaºa½ pana gotama½ antarav²thiy± gacchanta½ disv± v±tap±nesu appahontesu t±ni khaº¹itv±pi ok±sa½ katv± olokent²”ti ±ha. R±j± “na t± evar³pa½ karissant²”ti na saddahati. Puna vuttepi na saddahatiyeva. Atha na½ tikkhattu½ vuttepi assaddahanta½ “sace me vacana½ na saddahasi, t±sa½ vasanaµµh±na½ gantv± upadh±rehi, mah±r±j±”ti ±ha. R±j± gantv± gabbhesu chidda½ disv± “ida½ kin”ti pucchitv± tasmi½ atthe ±rocite t±sa½ akkujjhitv± kiñci avatv± chidd±ni pidah±pesi. R±j± tato paµµh±ya t±sa½ p±s±de uddhacchiddakaj±lav±tap±n±ni k±resi.
S± tena k±raºena r±j±na½ kopetu½ asakkont², “deva, et±sa½ tumhesu pema½ atthi v± natthi v±ti j±niss±ma, aµµha kukkuµe pesetv± tumh±ka½ atth±ya pac±peth±”ti ±ha. R±j± tass± vacana½ sutv± “ime pacitv± peset³”ti s±m±vatiy± aµµha kukkuµe pahiºi. Sot±pann± ariyas±vik± j²vam±ne kukkuµe ki½ pacissati, alanti vatv± pana hatthenapi phusitu½ na icchi. M±gaº¹iy± “hotu, mah±r±ja, eteyeva ca kukkuµe samaºassa gotamassa pacanatth±ya peseh²”ti. R±j± tath± ak±si. M±gaº¹iy± antar±maggeyeva kukkuµe m±r±petv± “ime kukkuµe pac±petv± samaºassa gotamassa det³”ti pahiºi. S± tesa½ matabh±vena dasabalañca uddissa pahitabh±vena pacitv± dasabalassa pesesi. M±gaº¹iy± “passa, mah±r±j±”ti vatv± ettakenapi r±j±na½ kopetu½ n±sakkhi.
Aya½ pana udeno t±su ekekiss± vasanaµµh±ne satta satta divas±ni vasi. Ath±ya½ m±gaº¹iy± eka½ kaºhasappapotaka½ ve¼upabbe pakkhip±petv± attano vasanaµµh±ne µhapesi. Rañño ca yattha katthaci gacchantassa hatthikantav²ºa½ ±d±yayeva gamana½ ±ciººa½, m±gaº¹iy± rañño attano santika½ ±gamanak±le ta½ sappapotaka½ antov²º±ya pakkhipitv± chidda½ pidah±pesi. Atha na½ s±m±vatiy± santika½ gamanak±le, “mah±r±ja, s±m±vat² n±ma samaºassa gotamassa pakkh±, tumhe na gaºeti. Ya½ kiñci katv± tumh±ka½ dosameva cinteti, appamatt± hoth±”ti ±ha. R±j± s±m±vatiy± vasanaµµh±ne satt±ha½ v²tin±metv± puna satt±he m±gaº¹iy±ya nivesana½ agam±si. S± tasmi½ ±gacchanteyeva “kacci te, mah±r±ja, s±m±vat² ot±ra½ na gavesat²”ti kathent² viya rañño hatthato v²ºa½ gahetv± c±letv± “ki½ nu kho, mah±r±ja, ettha abbhantare vicarat²”ti vatv± sappassa nikkhamanok±sa½ katv± “abbhumme anto sappo”ti v²ºa½ cha¹¹etv± pal±yi. Tasmi½ k±le r±j± paditta½ veºuvana½ viya pakkhittaloºa½ uddhana½ viya ca dosena taµataµ±yanto “vegena sapariv±ra½ s±m±vati½ pakkosath±”ti ±ha. R±japuris± gantv± pakkosi½su.
S± rañño kuddhabh±va½ ñatv± sesam±tug±m±na½ saññamad±si. “R±j± tumhe gh±tetuk±mo pakkosati, ajja divasa½ odissakena mett±pharaºena r±j±na½ pharath±”ti ±ha. R±j± t± itthiyo pakkos±petv± sabb±va paµip±µiy± µhapetv± mah±dhanu½ ±d±ya visap²takaº¹a½ sannayhitv± dhanu½ p³retv± aµµh±si. Tasmi½ khaºe sabb±va t± s±m±vatippamukh± itthiyo odhiso metta½ phari½su. R±j± kaº¹a½ neva khipitu½ na apanetu½ sakkoti, gattehi sed± muccanti, sar²ra½ vedhati, mukhato khe¼o patati, gahetabbagahaºa½ na passati. Atha na½ s±m±vat² “ki½, mah±r±ja, kilamas²”ti ±ha. ¾ma, devi, kilam±mi, avassayo me hoh²ti. S±dhu, mah±r±ja, kaº¹a½ mah±pathavimukha½ karoh²ti. R±j± tath± ak±si. S± “rañño hatthato kaº¹a½ muccat³”ti adhiµµh±si. Tasmi½ khaºe kaº¹a½ mucci. R±j± ta½khaºa½yeva udake nimujjitv± ±gamma allakeso allavattho s±m±vatiy± p±desu patitv± “khama, devi, mayha½, bhedak±na½ me vacanena anupadh±retv± eta½ katan”ti ±ha. Kham±mi, dev±ti. “S±dhu, devi, eva½ tay± mayha½ khamita½ n±ma hoti. Ito paµµh±ya tumh±ka½ yath±ruciy± dasabalassa d±na½ detha, pacch±bhatta½ vih±ra½ gantv± dhammakatha½ suº±tha, ajja vo paµµh±ya parih±ra½ damm²ti. Tena hi, deva, ajja paµµh±ya eka½ bhikkhu½ y±citv± ±netha, yo no dhamma½ v±cessat²ti. R±j± satthu santika½ gantv± y±canto ±nandatthera½ labhi. Tato paµµh±ya t± pañcasat± itthiyo thera½ pakkos±petv± sakk±rasamm±na½ katv± katabhattakiccassa therassa santike dhamma½ pariy±puºanti.
T± ekadivasa½ therassa anumodan±ya pasann± therassa pañca uttar±saªgasat±ni ada½su. Thero kira pubbe tunnav±yak±le ekassa paccekabuddhassa ek±ya s³ciy± saddhi½ hatthatalamatta½ co¼akhaº¹a½ ad±si. So s³ciy± phalena imasmi½ attabh±ve mah±pañño ahosi, co¼akhaº¹assa phalena imin±va niy±mena pañcasatakkhattu½ duss±ni paµilabhi.
Tato m±gaº¹iy± añña½ k±tabba½ apassant² “uyy±na½ gacch±ma, mah±r±j±”ti ±ha. S±dhu, dev²ti. S± rañño sampaµicchitabh±va½ ñatv± c³¼apitara½ pakkos±petv± ±ha– “amh±ka½ uyy±na½ gatak±le s±m±vatiy± vasanaµµh±na½ gantv± s±m±vati½ sapariv±ra½ antokaritv± ‘rañño ±º±’ti vatv± dv±ra½ pidahitv± pal±lena paliveµhetv± gehe aggi½ deth±”ti. M±gaº¹iyo tass± vacana½ sutv± tath± ak±si. Tasmi½ divase sabb±pi t± itthiyo pubbe katassa upap²¼akakammass±nubh±vena sam±patti½ appetu½ n±sakkhi½su, ekappah±reneva bhusamuµµhi viya jh±yi½su. T±sa½ ±rakkhapuris± rañño santika½ gantv±, “deva, ida½ n±ma kari½s³”ti ±cikkhi½su.
R±j± “kena katan”ti pariyesanto m±gaº¹iy±ya k±ritabh±va½ ñatv± ta½ pakkos±petv± “bhadde, bhaddaka½ tay± kamma½ kata½ may± k±tabba½ karontiy±, “uµµh±ya samuµµh±ya mayha½ vadh±ya parisakkam±n± gh±tit±, pasannosmi, tuyha½ sampatti½ dass±m²ti tava ñ±take pakkos±peh²”ti ±ha. S± rañño katha½ sutv± aññ±takepi ñ±take katv± pakkos±pesi. R±j± sabbesa½ sannipatitabh±va½ ñatv± r±jaªgaºe galappam±ºesu ±v±µesu nikhanitv± upari µhit±ni s²s±ni bhind±pento mahantehi ayanaªgalehi kas±pesi. M±gaº¹iyampi khaº¹±khaº¹ika½ chind±petv± p³vapacanakaµ±he pac±pesi.
Ki½ pana s±m±vatiy± sapariv±r±ya aggin± jh±panakammanti? S± kira anuppanne buddhe teheva pañcahi m±tug±masatehi saddhi½ gaªg±ya½ k²¼itv± bahititthe µhit± s²te j±te avid³raµµh±ne paccekabuddhassa paººas±la½ disv± anto asodhetv±va bahi aggi½ datv± visibbesu½. Antopaººas±l±ya paccekabuddho nirodhasam±patti½ sam±pajjitv± nisinno. T± j±l±su pacchinn±su paccekabuddha½ disv± “ki½ amhehi kata½, aya½ paccekabuddho rañño kul³pako, ima½ disv± r±j± amh±ka½ kujjhissati, id±ni na½ sujjh±pita½ k±tu½ vaµµat²”ti aññ±nipi d±r³ni pakkhipitv± aggi½ ada½su. Puna j±l±ya pacchinn±ya paccekabuddho sam±pattito vuµµh±ya t±sa½ passant²na½yeva c²var±ni papphoµetv± veh±sa½ uppatitv± gato. Tena kammena niraye paccitv± pakk±vasesena ima½ byasana½ p±puºi½su. Catuparisamajjhe pana kath± udap±di– “bahussut± vata khujjuttar±, m±tug±ma-attabh±ve µhatv± pañcanna½ m±tug±masat±na½ dhamma½ kathetv± sot±pattiphale patiµµh±pesi. S±m±vat²pi raññ± attano appita½ kaº¹a½ mett±pharaºena pharitv± paµib±h²”ti tass±pi mah±jano guºa½ kathesi. Evameta½ vatthu samuµµhita½. Atha satth± aparabh±ge jetavane nisinno tadeva k±raºa½ aµµhuppatti½ katv± khujjuttara½ bahussut±na½, s±m±vati½ mett±vih±r²na½ aggaµµh±ne µhapes²ti.