MahÄkhandhako The Great Chapter - Ancient Buddhist Texts

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The Great Chapter - 26 Rājāyatanakathā 4: The Story about the Royal (Tree) 56 (Tapussa and Bhallika) Atha kho Bhagavā sattāhassa accayena, Then with the passing of seven days, the Gracious One, tamhā samādhimhā vuṭṭhahitvā, after arising from that concentration, Mucalindamūlā yena Rājāyatanaṁ tenupasaṅkami, approached the Royal (tree) 57 from the root of the Mucalinda (tree), upasaṅkamitvā Rājāyatanamūle and after approaching the root of the Royal (tree) sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī. he sat in one cross-legged posture for seven days experiencing the happiness of liberation. 58 Tena kho pana samayena Tapussabhallikā vāṇijā Then at that time the merchants Tapussa and Ballika 59 Ukkalā taṁ desaṁ addhānamaggappaṭipannā honti. were in that district travelling along the highway from Ukkalā. 60 Atha kho Tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā Then a god who had (formerly) been a blood relative 61 of the merchants Tapussa and Bhallika Tapussabhallike vāṇije etad-avoca: said this to the merchants Tapussa and Bhallika: 56 At this point the Vinaya and the Udāna diverge, but interestingly the discourse that occurs next in the Udāna is called Rājasuttaṁ. 57 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. 58 According to the Jā 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. 59 The commentary says they were brothers, and Jā Nid says they were leading a caravan of 500 carts. 60 According to DPPN Ukkalā was in what is modern day Orissa. They were therefore coming from the south, and were apparently on their way to Rājagaha. 61 Comm: ñātibhūtapubbā devatā; AA specifies that the devatā was formerly their Mother (source: DPPN).
I. The First Teachings - 27 “Ayaṁ Mārisā Bhagavā Rājāyatanamūle viharati paṭhamābhisambuddho. “The Gracious One, Sirs, is dwelling at the root of the Royal (tree), in the first (period) after the complete and perfect Awakening. Gacchatha taṁ Bhagavantaṁ manthena ca madhupiṇḍikāya ca paṭimānetha Go and wait upon the Gracious One with milk-rice and honey-balls taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā” ti. and for a long time 62 that will be for your benefit and happiness.” Atha kho Tapussabhallikā vāṇijā manthañ-ca madhupiṇḍikañ-ca ādāya Then the merchants Tapussa and Bhallika having taken milk-rice and honey-balls yena Bhagavā tenupasaṅkamiṁsu, approached the Gracious One, upasaṅkamitvā Bhagavantaṁ abhivādetvā, ekam-antaṁ aṭṭhaṁsu. and after approaching and worshipping the Gracious One they stood at one side. Ekam-antaṁ ṭhitā kho Tapussabhallikā vāṇijā Bhagavantaṁ etad-avocuṁ: While standing on one side the merchants Tapussa and Bhallika said this to the Gracious One: “Paṭiggaṇhātu no Bhante Bhagavā manthañ-ca madhupiṇḍikañ-ca “Please accept our milk-rice and honey-balls, venerable Sir, Gracious One, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā” ti. that for a long time will be for our benefit and happiness.” Atha kho Bhagavato etad-ahosi: Then it occurred to the Gracious One: “Na kho Tathāgatā hatthesu paṭiggaṇhanti, “Realised Ones 63 do not accept (food) in the hands, kim-hi nu kho ahaṁ paṭiggaṇheyyaṁ manthañ-ca madhupiṇḍikañ-cā” ti now how can I accept the milk-rice and honey-balls” 64 Atha kho Cattāro Mahārājāno Bhagavato cetasā cetoparivitakkam-aññāya Then the (gods called the) Four Great Kings, knowing with their minds the reflection in the mind of the Gracious One 62 An idiom, literally meaning: for a long night. 63 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 Titthaṅkara (Ford-Maker) which was already in use at the time, and is commonly used of the Jaina saints. 64 According to Jā Nid the Buddha’s bowl had ‘disappeared’ after taking Sujātā’s milk-rice, which seems to be an anomaly.
Page 3 and 4: Mahākhandhako 1-4 The Great Chapte
Page 5 and 6: 3 [IV: In Rājagaha] 39: The Meetin
Page 7 and 8: CPD: Critical Pāli Dictionary, 194
Page 9 and 10: 7 explicitly redefining the given t
Page 11 and 12: 9 Second Section The next section i
Page 13 and 14: 11 new to the teaching, that he doe
Page 15 and 16: 13 Vinayapiṭake Mahāvaggassa Pa
Page 17 and 18: I. The First Teachings - 15 evam-et
Page 19 and 20: phassapaccayā vedanā, because of
Page 21 and 22: I. The First Teachings - 19 “Avij
Page 23 and 24: Vidhūpayaṁ tiṭṭhati Mārasen
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Page 27: I. The First Teachings - 25 Bhagava
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Page 33 and 34: Itiha Bhagavato paṭisañcikkhato
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Page 43 and 44: Atha kho Bhagavato etad-ahosi: Then
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Page 61 and 62: I. The First Teachings - 59 cakkhu
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Page 65 and 66: Yāmānaṁ devānaṁ saddaṁ sut
Page 67 and 68: “Aññāsi vata bho Koṇḍaññ
Page 69 and 70: I. The First Teachings - 67 caratha
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Page 75 and 76: kallaṁ nu taṁ samanupassituṁ:
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Tena kho pana samayena Bārāṇasi
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II. Progress of the Sāsana - 79 At
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Atha kho tesaṁ jaṭilānaṁ eta
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155 [IV: In Rājagaha] Bimbisārasa
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IV. In Rājagaha - 157 Atha kho Rā
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IV. In Rājagaha - 159 Atha kocar a
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IV. In Rājagaha - 161 evam-eva ek
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IV. In Rājagaha - 163 andhakāre v
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IV. In Rājagaha - 165 Mutto mutteh
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IV. In Rājagaha - 167 divā appaki
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IV. In Rājagaha - 169 tehi katikā
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IV. In Rājagaha - 171 kaṁsi tva
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IV. In Rājagaha - 173 disvāna Sā
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IV. In Rājagaha - 175 “Kiṁvād
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IV. In Rājagaha - 177 “Gacchāma
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IV. In Rājagaha - 179 Abhiññāt
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IV. In Rājagaha - 181 Tena kho pan
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MahÄkhandhako The Great Chapter - Ancient Buddhist Texts

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MahÄkhandhako The Great Chapter - Ancient Buddhist Texts