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[I. The First Teachings]
Ràjàyatanakathà
4. The Story about the Royal (Tree) At this point the Vinaya and the Udàna diverge, but interestingly the discourse that occurs next in the Udàna is called Ràjasuttaü.01
(Tapussa and Bhallika)
Atha kho Bhagavà sattàhassa accayena,
Then with the passing of seven days, the Gracious One,
tamhà samàdhimhà vuññhahitvà,
after arising from that concentration,
Mucalindamålà yena Ràjàyatanaü tenupasaïkami,
approached the Royal (tree) Scientific name: Buchanania latifolia; FF: a medium-sized straight tree with rough bark and dense pyramid-shaped clusters of white flowers. It was south of the Bodhi Tree according to the commentary.02 from the root of the Mucalinda (tree),
upasaïkamitvà Ràjàyatanamåle
and after approaching the root of the Royal (tree)
sattàhaü ekapallaïkena nisãdi vimuttisukhapañisaüvedã.
he sat in one cross-legged posture for seven days experiencing the happiness of liberation. According to the Jà Nid seven weeks have passed by now. It also mentions that, before the following events, Sakka brought the Buddha medicinal myrobalan to clean his stomach, and a tooth-pick to clean his teeth and water to wash his face.03
Tena kho pana samayena Tapussabhallikà vàõijà
Then at that time the merchants Tapussa and Ballika The commentary says they were brothers, and Jà Nid says they were leading a caravan of 500 carts.04
Ukkalà taü desaü addhànamaggappañipannà honti.
were in that district travelling along the highway from Ukkalà. According to DPPN Ukkalà was in what is modern day Orissa. They were therefore coming from the south, and were apparently on their way to Ràjagaha.05
Atha kho Tapussabhallikànaü vàõijànaü ÿàtisàlohità devatà
Then a god who had (formerly) been a blood relative Comm: ÿàtibhåtapubbà devatà; AA specifies that the devatà was formerly their Mother (source: DPPN).06 of the merchants Tapussa and Bhallika
Tapussabhallike vàõije etad-avoca:
said this to the merchants Tapussa and Bhallika:
ßAyaü Màrisà Bhagavà Ràjàyatanamåle viharati pañhamàbhisambuddho.
ßThe Gracious One, Sirs, is dwelling at the root of the Royal (tree), in the first (period) after the complete and perfect Awakening.
Gacchatha taü Bhagavantaü manthena ca madhupiõóikàya ca pañimànetha
Go and wait upon the Gracious One with milk-rice and honey-balls
taü vo bhavissati dãgharattaü hitàya sukhàyàû ti.
and for a long time An idiom, literally meaning: for a long night.07 that will be for your benefit and happiness.û
Atha kho Tapussabhallikà vàõijà manthaÿ-ca madhupiõóikaÿ-ca àdàya
Then the merchants Tapussa and Bhallika having taken milk-rice and honey-balls
yena Bhagavà tenupasaïkamiüsu,
approached the Gracious One,
upasaïkamitvà Bhagavantaü abhivàdetvà, ekam-antaü aññhaüsu.
and after approaching and worshipping the Gracious One they stood at one side.
Ekam-antaü ñhità kho Tapussabhallikà vàõijà Bhagavantaü etad-avocuü:
While standing on one side the merchants Tapussa and Bhallika said this to the Gracious One:
ßPañiggaõhàtu no Bhante Bhagavà manthaÿ-ca madhupiõóikaÿ-ca
ßPlease accept our milk-rice and honey-balls, venerable Sir, Gracious One,
yaü amhàkaü assa dãgharattaü hitàya sukhàyàû ti.
that for a long time will be for our benefit and happiness.û
Atha kho Bhagavato etad-ahosi:
Then it occurred to the Gracious One:
ßNa kho Tathàgatà hatthesu pañiggaõhanti,
ßRealised Ones This is how the Buddha regularly refers to himself. Although not entirely clear, the prime meanings seem to be One who has Gone (or Come) to the Real. Maybe it is formed parallel to the term Titthaïkara (Ford-Maker) which was already in use at the time, and is commonly used of the Jaina saints.08 do not accept (food) in the hands,
kim-hi nu kho ahaü pañiggaõheyyaü manthaÿ-ca madhupiõóikaÿ-cà?û ti
now how can I accept the milk-rice and honey-balls?û According to Jà Nid the Buddha's bowl had `disappeared' after taking Sujàtà's milk-rice, which seems to be an anomaly.09
Atha kho Cattàro Mahàràjàno Bhagavato cetasà cetoparivitakkam-aÿÿàya
Then the (gods called the) Four Great Kings, knowing with their minds the reflection in the mind of the Gracious One
catuddisà cattàro selamaye patte Bhagavato upanàmesuü:
brought from the four directions four bowls made of (green) stone Comm: muggavaõõaselamaye patte; bowls made of rock coloured like green peas. Jayawickrama (SGB) translates as granite, though that rock is not green. The commentary and Jà Nid mention that first the four kings brought a sapphire (indanãlamaõimaya) bowl, but the Gracious One would not accept it, presumably because jewelled bowls are not allowed in the Vinaya (see Cullavagga Khuddhakavatthukkhandhakaü, 8), but there only two bowls are allowed, those made of iron (ayo) and of earthenware (mattika).10 to the Gracious One (saying):
ßIdha Bhante Bhagavà pañiggaõhàtu manthaÿ-ca madhupiõóikaÿ-cà.û ti
ßPlease accept, venerable Sir, Gracious One, the milk-rice and honey-balls here (in the bowls).û
Pañiggahesi Bhagavà paccagghe selamaye patte
The Gracious One accepted in the new bowl Comm: Gahetvà ca pana cattàro pi yathà eko va patto hoti tathà adhiññhahi; having taken the four (bowls they) became as one bowl through determining. Paccagghe is explained as meaning either precious (its normal meaning) or new in the commentary, it seems the latter is intended here.11 made of stone
manthaÿ-ca madhupiõóikaÿ-ca, pañiggahetvà ca paribhuÿji.
the milk-rice and honey-balls, and having accepted (it) he ate.
Atha kho Tapussabhallikà vàõijà Bhagavantaü etad-avocuü:
Then the merchants Tapussa and Bhallika said this to the Gracious One:
ßEte mayaü Bhante Bhagavantaü saraõaü gacchàma Dhammaÿ-ca,
ßWe, venerable Sir, are those who go to the Gracious One for refuge, and to the Dhamma, There was still no Saïgha at that time, so they took the double refuge; in Mahàvastu, on the contrary they go for refuge in the Three Treasures.12
upàsake no Bhagavà dhàretu ajjatagge pàõupete saraõaü gate,û ti
please bear in mind that we are lay disciples who have gone for refuge from today forward for as long as we have the breath of life,û
te ca loke pañhamaü upàsakà ahesuü dvevàcikà.
and they became the first lay disciples in the world with the two(-refuge) formula. Comm: Atha Bhagavà sãsaü paràmasi, kesà hatthe laggiüsu, te tesaü adàsi: ßIme tumhe pariharathàû ti. Te kesadhàtuyo labhitvà, Amateneva abhisittà, haññhatuññhà Bhagavantaü vanditvà pakkamiüsu; then the Gracious One brushed his head and hair stuck to his hand, and he gave it to them (saying): ßTake this with you.û After receiving the hair relics, consecrated by the Deathless, joyful and satisfied, and worshipping the Gracious One, they departed. Same story in Jà Nid.13
Ràjàyatanakathà Niññhità
The Story about the Royal (tree) is Finished