Thursday, May 18, 2006

Indian kings II (UKI:108-122)

108. How the great Thiridhammathawka looked for noble alms seekers.

One day while standing at the entrance of his palace on a balcony on which lion statues were perched, seeing itinerant heretic monks eating and drinking in a way that lacked calmness, that was not serene or tranquil, lacking composure, never having been taught the four aspects of proper deportment, he had the following thought, ("Regarding the ones who receive alms in this way having looked into the matter and having considered, they do not receive alms in a noble manner,) "Regarding the one's who receive alms in this way having looked into the matter and thought over it, I find that they do not receive alms in a very noble manner and since I am the one who chooses who will receive alms, if I give alms to those to whom it is appropriate to give alms, this will be worthy of praise."

Having thought in this way he called his ministers and looked for and called to him those monks whom it is most fitting to call upright persons, those Dakineiya monks (the image of the Buddha carved from the southern branch of the sacred Bo tree). Have them be given my alms he ordered. The ministers admitting that this was good, holding the incorrect beliefs that we've just talked about explained to the great king, "Lord great king, these people are our arhats." The great king ordered them to spread out over a great expanse and live there. Those alms seekers who come here (go there) can be live there and be on good terms with us. Some of these people who held false beliefs laying (sitting, were reclining) on cane rattan low wooden bedsteads (inpyin), others were laying on inpyins of wood. When the great king saw these people behaving in this fashion, he knew from the appearance of their bodies that they lacked virtue and the other venerable qualities of gratitude and in order so that he could at least live on good terms with (in harmony with) those who held these (bad) beliefs (doctrines) he provided them with food and ordered them to go (leave his kingdom). In this way, a long period of time passed.

109. How the king met noble alms seekers.

One day the novice (Tamanei) Nigroda was bathing at dawn and had put on the cloths that are always given to teachers (??) and when he had taken his alms bowl and his robe, a message came from his mother requesting him to come to her home. In the area that his mother lived in, he entered the southern gate of the Patalibot kingdom and passing through the middle of the kingdom, he passed out through the eastern gate, and only then did he arrive at his mother's house. At the moment that he was welcomed into the house, the great king Thiridhammathawka turned his face to the east and he saw standing on the lion (Chinthei) balcony at the palace door, Lord Nigroda, welcomed into his house, standing there calm and composed, gentle and refined, with a height equal to that of a chariot yoke. Seeing him thus, the great king thought to himself, "The minds of all the people wander (drift) and they are disappointed (dejected) in their heart. They are afraid like deer, animals, or fish. The children who can now be seen walking around the palace grounds are stable in their minds and stable in their characters. The novice Nigroda, not looking straight ahead or to the side from the contraction of his hands and legs, to their extension, (idiom difficult) he appeared extremely neat and tidy. In this person's body the means to escape from worldly attachments and desires was surely present (Lawkottaya), "he said to himself in his heart. The moment he saw this novice he adored and cherished him.

110. How Thiridhammathawka and the novice Nigroda performed acts of merit in the past

How did it happen? In the past when they were performing acts of religious merit, Lord Nigroda was the older brother, king Neiwananbiyatitha was the middle brother and king Thiridhammathawka was the youngest, and because of this when king Thiridhammathawka saw the novice he was overcome with feelings of compassion and kindness. Because they had made religious donations together in a previous life (?) and because in the present all of them flourished because of the good lives that they led (because of their good habits) for these reasons the king had developed an affection for the young novice and ordered his ministers to call him to his presence. The ministers called him, but he didn't come. When the king heard this, he called the ministers a second time, and then a third time, but even though he called them several times (repeatedly) he did not act in accordance with the king's wish (he didn't do what the king wanted him to do) he didn't hurry but followed his natural inclinations and made his way to the palace as he usually (always, normally) did.

When the novice Nigroda arrived to his presence, the great king ordered him to stay (to live) in a proper place. The novice looked around the room (looked here and there) and saw there was no other monk with Thadin (power) in the room. Approaching the royal throne under the white umbrella, he gestured to the king by extending to him and proffering his begging bowl. (by proffering his begging bowl to him with extended hand) "Today this novice will become lord of my whole house," the king thought to himself. The novice having placed his alms bowl in the king's hands, he ascended the throne and remained there together with the king. The great king, according to his wish had requested special food and refreshments that were appropriate for the novice. The novice accepted the food and drink that was offered to them and consumed an appropriate amount of it, for the benefit of those who offered him the food.

111. How the great king Thiridhammathawka addressed questions to the novice Nigroda and how Nigroda preached the Law (taught Buddhist doctrine)

"The teacher of our family (the Sangha) is the Thabbanyu Buddha. We believe that we must apply our concentration towards attaining Nibbana. "Do you know any teachings that your teacher the venerable Buddha gave?" the king asked. The novice responded, "Great king, I know some parts of it." The king in turn addressed him, "Dear son, teach what you know to me." The novice said, "Very well (ok then, acceded to his request) and taught him very appropriately about the Abbamada wut in the Dhammapada.

In the Abbadama wut "Abbamadaw Amtanbadan, Bamadawmissunawbadani" Having recited this much, another teacher interjected (interrrupted) and said, "I know this already," and asked him to stop. I know this already, but continue until you finish," the other teacher requested. The teachers said that apart from these two doctrines (ideas) there was yet another that should be known. The novice Nigroda continued teaching (preaching) the Abbamada Wut to it's conclusion.

After Nigroda had consumed the offerings in this fashion, the great king asked, "Novice, what family do you come from? (who are your relatives?) Whose teaching do you accept? What doctrine (belief) do you believe in? For this reason, it is said that learned men like the preceding words (what was just said).

At the end of this preaching of the law, the king ordered rice to be given as alms, one of the eight religious duties, everyday to the novice. The novice asked the great king to give this (eight duties alms rice) to my mentor. The king replied, "Dear son, you talk of your mentor, what kind of a person is he?" The novice in turn answered, "Great king my mentor says that whether the fault is great or small, this way of speaking and this way of acting are not appropriate." The great king replied, "Dear son, the rice will be given to your mentor and will also be given to you." The novice replied, "Great king...I will give my portion to my venerable (revered) teacher." The great king replied, "Dear son...this person you call your 'teacher' what sort of a person is he?" The novice answered, "Great king the person I call my teacher is the person who taught me the Tripitaka." The king replied, "Dear son,...we will offer the rice to the teacher as well. The novice spoke, "Great king...give my portion to the novices in the Sangha." The king spoke, "Dear son, the monks in the Sangha, what kind of people are they?" The novice spoke," Great king, ... as for the monks in the Sangha they are the one's who made me into a monk." The king spoke, "I will give the rice to the monks of the Sangha as well as to my beloved son in perpuity" he said in utter happiness and with loving tenderness. Nigroda admitted that all of this was good and left the presence of the king returning to his monastery.

At dawn the alms rice was distributed 4 times (1. novice, 2. monk in the Sangha, 3. mentor, 4. teacher) 32 venerable lord arhats were called to receive the 32 duties rice and they consumed this rice in the palace. After they had consumed the rice, the king in turn said, "My dear son today (presently) 32 arhats have eaten their rice. Tommorrow I will offer alms to 32 more." Like this, the king increased the alms he offered everyday and 60,000 heretics (unbelievers) having forsaken their duty to provide alms each day to the monks, had their duties assumed by the king who fed each day in the palace the 60,000 members of the Sangha.

112. How the beliefs of the king's younger brother, the crown prince Teitha, were eliminated.

The great king Thiridhammathawka having (received his consecration as a king) been consecrated as a king, after four years his younger brother, the crown prince Teitha, went to the forest to go hunting. Viewing with great merriment the deer in the deep jungle, the king thought like this. While the deers are eating grass and the leaves of trees, they are happy. While the monks of the Sangha consume the gentle, soft and praiseworthy (good) food that is offered to them everyday in the king's house, and while sleeping on a fine and soft bed, and having received all this they still are not happy." This thought having passsed away, and after having returned from the hunt, he related this thought he had had to his older brother the king. The great king told the crown prince that this thought (idea) that he had had was not important and was not a pleasant thought. The great king said that this dream was a device or means for letting (telling him) letting him know that one day someway the king spoke, his anger welling up, inside of him for seven days (?), he would become king. When seven days had passed I shall kill you, as there is the threat of death (lingering, imminent, hanging in the air). The crown prince hearing (learning) that when seven days had passed, his older brother would kill him was so shaken with fear (trembled so) that he could not eat and he grew weak in mind and body. Then the great king asked the crown prince, “Why are you weak?" The crown prince addressed the king, "Lord, great it because you are afraid that death draws near (afraid of the danger of death, are you afraid of dieing)? Hey crown prince...knowing the day that you will die on, aren't you happy to live?" Everyday I would practice the teachings of the Lord Arhats on death, inhaling and exhaling, nuturing myself with meditation (flourishing with), is there not something to be happy about? From that day on the crown prince (had great love and affection) cherished the Buddhist religion.

113. How the king's younger brother Teitha, the crown prince, became a monk.

One day the crown prince went hunting in a forest full of deer. A husky full-grown male elephant picked off all by itself a branch of the Ingyin tree with its sprays of fragrant red flowers and fanned the venerable monk (tei) Lord Yawnaka Maharakeita and when the crown prince saw this he was overjoyed and thought to himself, I will become a monk just like this Maha Tei. "When will I become a monk?" he asked himself in repentence. The Mahatei understanding (knowing) that the crown prince had such a thought, while looking at him (the king?), flew once more up into the sky and then stopping near a lake (watertank?) 4 htaung distance away from Athawkarama monastery, he took his monk's robe from the sky (?) (he gave his monk's robe a tug ?). and descended to the earth so that he could bathe. When the crown prince saw the potency and energy (power) of this Mahatei he cherished him beyond measure. Then one day to become a monk, he returned to his kingdom and asked the king for permission. The great king with a loving heart made a special request of him. Even though the crown prince made this request he was not able to grant him permission. Then having said this, he made a special journey to Athawkarama monastery so as to adorn it with special ornaments (decorations) and then set off on his journey surrounded by his soldiers adorned in chain mail, helmets of the Lu and Lo varieties, as well as Mein-nyo. The crown prince together with 100,000 of his retainers made his way to the presence of the venerable Yakeita-tei and proceeded to become a monk. When the crown prince together with his 100,000 retainers (followers) had become monks, the people of the kingdom heard of this and following his example became monks in such numbers that it was not possible to count how many people did so. (entered the monastery in countless numbers)

115. How the king Azatathatalong with the Butawahana with great difficulty placed sacred relics in a pagoda.

When the great king Thiridhammathawka inquired into things, he found that during the reign of king Azatathat Lord Mahakathaba had directed the placing of sacred relics in a pagoda. In the country of Yoma a person had made a list of the names of all those who knew how to build the Butawahana automaton (this was an automaton that with the actions, motions, and behavior of an animal guards over a place) and record these names on his legs with talons. He ordered these people not to go to other countries. If they went to other countries, thus spreading their special knowledge to these other countries, he would have them followed and killed.

At that time, there was a subject of Patalipot kingdom who heard that the country of Yoma possessed the priceless knowledge of the Budawhana automaton. This person decided that he would use a stratagem and a person who had such knowledge alive and carry him back to the kingdom of Patalipot. With this plan firmly in mind he made his way to the country of Yoma, and there presenting to both the one gifted in knowledge (the able one, the skilled one) and his daughter gold, silver, and valuable things, (proceeded to marry the daughter) and made the daughter his wife. The teacher (the able one) imparted to his son-in-law by means of various metaphors (and figurative language) his knowledge of the Budawahana automaton, and his son-in-law recorded this knowledge on his thigh with tattoos. In time a son was born to the son-in-law and in due time he reached maturity and the son-in-law decided that he would return to the country of Patalipot (to his native land of Patalipot) but when he thought about it (considered it at length) it became apparent to him that if he tried to return, he would be followed and killed. He told his son to cut out the knowledge inscribed on his body and take it to his family in Patalipot after which they could support themselves with it (make a living with it). He ordered his son to proceed in this fashion and then the father fled for the border.

When the native of the Yoma kingdom, who wanted to keep the local knowledge from the kingdom heard, he followed him with his men, surrounded him and had him killed. The son following his father's orders took the knowledge and after burying his father left for the kingdom of Patalipot.

At that time king Azatathat had come into possession of the Tharira sacred relic (from the sacred Buddha). When he asked Lord Mahakatha what to do with it, he said that the great king's grandson would become the Bala Sakya king and take the name Kamammaraza.

During the reign of this king, his grandson, this relic would be taken and placed in the pagoda, said the king. Having said this, the relic was placed in a casket encrusted with rubies and this casket was in turn placed in a casket made of silver. A statuette (figurine) of the stallion Kanthaka (the favorite of the Lord Siddartha) was cast in gold and these caskets were placed in the belly of the horse and sunk deep into the ground, surrounded by seven walls (seven measures deep, thick ??).. The outermost wall was made of brick, next there was a wall of mortar, next there was a wall of Ingyin hardwood, next a wall of sandalwood, and finally a wall full of jewels. Inside there was a wall iron that surrounded it. Inside this there an eleven tiered Pyathat was built and with of all this they worshipped (paid reverence to) the Buddha. They buried all of this and leveled the earth above it, built a pyathat above it and placed the gold horse image with the relic casket inside of it in the Pyathat. Lord Maha Kathaba the Ma (Maha?) Tei with sacred power uttered sacred words (oaths, valedictions) over it and payed respect by planting four oil lamps on long poles near it. King Azatathat payed great reverence to it, and between these walls he placed automata built in the image of men holding daggers, encircling the enclosure to guard it. These automata would cut, slash, and stab any intruders. He built seven layers of rooves on the pyathat that he placed over the sacred relics, and after covering it with earth he planted a garden so that other people would not know that that this seven walled enclosure existed. Having been placed there like this, everyone forgot about it.

114. How the king's son Aggibrahma became a monk.

[the first part is completely unclear]

Thinkameita, the daughter of the nephew of the great king Thiridhammathawka was quite close to the prince named Aggibrahma.

When he heard that the crown prince had become a monk, he went to the king himself and asked him if he could also have permission to become a monk. The great king seeing what his beloved son wanted, said to him, "You will become a monk," and gave him leave to become a monk. Prince Aggibrahma became a monk on that very day (on the same day).

One day the great king made (presented) a great offering to Athawkarama monastery and surrounded by 60,000 monks he offerred them to partake of the four sacred things he offered and asked his mother the following question, "How can we measure the Law (principles,doctrine,law) in the teachings (preachings) of the venerable Lord Buddha?

"Of the Dhammavinaya of the venerable Arhats there are two sacred characteristics, of the Tripitaka there are three sacred characteristics, of the Nika there are five sacred characteristics, of the elements there are nine sacred characteristics, of the Dhamma Khanda there are 84,000."

The great king Thiridhammathawka with his great love for Buddhist teaching, having in mind the Dhammakhanda, which consists of Thila (virtue), Thamadi (?), and Binnya (knowledge) wanting (having the desire to, being impelled to ) and then planning to build a Jedi, loging forhte sacred relic of our master the Buddha. There were the senior monks of the kingdom of Yazakyaw, there was the difficult internment of the sacred relics. The king received seven yasuts (of these relics or chanted Pali verse ?), and said that he would build a Jedi. The great king was overjoyed and to the people who were thinking of building the Jedi he requested that a 1000-fold of money be given to them and it was placed on the backs of elephants and brought down to the city. Whoever knew of this would not confess that they knew of it.

After a week had passed one nun said she would speak of what she knew. The king called this nun to his presence and asked her what she knew. The nun said that after five or seven years as a novice her teacher with oil lamps, flowers, and incense (fragrant sticks, posts = incense, or fragrances) had followed .....(??)


The great king Thiridhammathawka having listened to the nun's description, knowing of the construction of the Jedi, having himself surrounded by three layers of walls, the (king of plenty) with the great abundance of the king's energy, with the sound of drums, cymbals, and conch shells billowed through the air (broke in waves through the air), made special acts of worship.

After the Jedi had been dug, he saw the cover made of mortar (that had been exposed ??) and noted it. After this they took off in turn (successively) the brick cover, the iron cover, the Kyei Hpyu cover, the Kyei Ni cover, the Thalwei cover, The Thalwei mi cover, and then finishing all of this with a Pyathat covered with jewels, within the seven successive layers of walls, Yandara figurines running and grasping daggers,' when the great king together with all the people saw all this they were overwhelmed with awe. When they saw these Yandara figurines in the interstices (gaps) between each of the seven walls, holding daggers, like animals imbued with life (with life breathed into them) they saw them running to and fro. Even if one entered between the walls, even if one took the holy relic, in the end one could not succeed and gazing upon the relic they paid reverence without being able to touch (without anything being able to happen to it).

117. How people who could destroy the Yandara machine came to carry it away.

After this the great king riding on the back of his horse, together with a bundle (package) of money totaling 1000, concocted a clever scheme to trick those people who wanted to destroy the Yandara machine. He encircled the town shouting out (proclaiming) loudly from the back of his horse, "Take this money." When these thieves heard about how the people of Yoma in former times had had this Jedi built, they decided that they would be able to steal what was inside. So to get this money they made their way to the presence of the king and the king was overjoyed to give them the 1000 that he had. Having taken the king's money, they set off to destroy the Yandara machine. They set to work digging up the earth around the Jedi, and breaking through each of the seven successive walls,' the monks together with the Sangha, the ministers and the audience aw well, all told 30 people, circled clockwise around the pavilion (Pyathat). Lord Maha Kathaba Tei uttered incantations (resolutions, vows) and when they saw that the four oil lamps mounted on posts were still lit and that the light inside had not gone out yet (since the time that the Jedi was built) over all these years, they were utterly surprised, and entering into the pavillion itself they circled around the horse image three times and having payed reverence to it, they letter (???) the bolt of the door on the body of the Yandara machine, the casket of the sacred relic that had been inserted into the belly of the horse image shined like a diamond and when the great king saw the relic that had been placed in the pagoda, he attained a very clear mind and for seven entire days there was dancing, singing, and the sound of drums and flutes,' and with hearts that been softened they paid reverence to it all. Removing the Pyathat (pavillion) and the horse statues, they cleaned it and decorated it, and having streamers and Spanish Jasmine placed around it they circled around the Jedi three times and entered back into the town and placed the relic back under the Pyathat.

118. How 84,000 monasteries and Jedis were built all at the same time (A63)

After this, this one relic was (shared out, distributed, divided) was divided and shared out all over Zampudipa island where it was used to establish Jedis, one for each of the 84,000 states of Zampudipa and he requested (had?) 960,000,000 things (objects?) given to the ministers. After the great Thiridhammathawka formed the idea in his mind to construct 84,000 monasteries and pagodas. The Mahatei (venerable monk of many years of service) named Eindagotta with great power (great potency and energy) requested something from him. This Ashin Mahatei will take care of (guard over) my power (?) and when six months have passed all the Jedis and monasteries will have been completed. At the time that these Jedis and monasteries were built, there was a lunar eclipse on the same day as it was finished. The fact of its being finished along with the names of 84,000 kings were recorded in writing in merely one day.

119. How the great Jedi of Patalipot was erected.

In the kingdom of Potalipot near the main river (that flows directly into the sea) in the region called Kawthakwei with the sacred relic in mind they prepared a wide and even plot of ground and built a great Jedi there, decorating it with jewels. After this they erected monasteries and Jedis and performed other acts of worship from the great Jedi to 84,000 other smaller Jedis for seven years, seven months, and seven days they worked continuously. To rid themselves of all danger they relied on the Arhants and Sangha and when they had some to the conclusion that it was no longer dangerous all the ministers gathered around and left the monastery and paid reverence to the entire Sangha and when they were living together in concord (harmony, in a proper fashion, shaut-pat, ???) the great king spoke to an elder leader of the monks.

120. How the great king Thiridhammathawka rid himself of all the danger that he faced while at the same time performing an act of merit.

Lord Monk, you have told me how you can win for me a prize, let a monk with the appropriate powers free us of all the danger that we might face while performing acts of merit." The senior monk replied, "Great king, I will search for a monk with such powers." The great king returned to the palace. The Mahatei returned to his monastery and gathered together with monks of the Sangha in a conference. He spoke of the Nat Mara and how he would certainly cause trouble (he certainly presented a danger during the performance of the acts of merit ???) (a certain danger ???). The Mahatei replied, "Lord monks...I have a lot of work. I have little energy and I am not able to handle this (this task)." After that, even though he asked the members of the Sangha from the youngest to the oldest in ascending order (from young novices (theimaneinge) to Mahatei (senior leaders of the Sangha)), not one of them would admit that he knew the proper words to control the Man Nat (Mara) (admit that he knew the proper words of admonition) After three days at a time when the Sangha was gathered together in conference the (a) king of dragons (naga) came to visit the Sangha from the kingdom of the dragons (Naga). Having paid reverence to the monks gathered together the Naga king resided there for a time. One day the king of the Galons descended from his abode, the south wall of the universe. As the king of the Galons flew through the sky he saw the dragon king. Swooping down from the sky to catch him, the dragon king seized by terror, lacking any protection, scurried under the feet of the monks and begged the Maha tei (senior monk) to save his life. The Maha tei issued a command to the second monk, I have entered the state of Jhana, I'm not able to help him. Lord monk help this Naga king with danger he faces with the Galon bird (with the danger that the Galon bird presents). The second monk in command spoke to the third in command in the same fashion. In due time the request had been passed along, teh senior monks urging progressively more and more junior monks until the request reached a young novice, seven years of age. The young novice replied that if his elders couldn't do it then how could their young student do it? After the monks had asked him repeatedly, a little smile appeared on the novice's face and he made his way towards the Naga king, but before he could reach him, he reported back to his elders, the Galon bird had flown away like cotton seeds blowing away in the wind. At that time the Galon king was drawing near, being 4000 lan away, the Mahatei (senior monk) repeated his request with increasing urgency (fervor). The novice quickly entered the fourth Jhana and uttering incantations, his energy was exhausted, and sitting there like a gigantic boulder the Galon bird was forced to avoid him (dodge him). The Naga king came to respect the Sangha as well as the novice and returned to the Naga kingdom. All the monks together addressed the novice as follows, "Novice, you didn't answer us even though we asked you 10 times. You should be punished." The novice asked them, "What kind of punishment will you give me?" They replied, "In the days when Athawka Dhammaraja for seven years, seven months, and seven days was performing acts of merit by constructing pagodas the Man nat (Mara) caused trouble. They ordered, "Novice defeat Mara!" The novice replied that he couldn't do this. He pointed to monks with greater power than him. These monks should ward off Mara themselves. Who is it, they ask who can remove the water from the great ocean,' who can through his supernatural powers decorate pavilions (Pyathats) with jewels, in the middle of this pavilion on a throne covered (encrusted) with jewels surrounded with jars full of water (?), and by special flowers, reclining gracefully on his couch (divan), the one with the name Teithanaga, the lord Upagot tei, who, gifted in meditation can attain various Jhana, \and who living without eating will cause the many days of his life to pass away. There was no one capable of admonishing (instructing, controlling through teaching or education) Mara. Our master the Buddha once related a story about the admonishment of Mara in a prophecy he made.


When the venerable Lord Buddha in the abode of men came to the kingdom of Yazagyaw to receive his alms of rice there, among some children who were playing in the dirt there was the child of a rich man named Biyadathei. The presence of the venerable Lord Buddha had filled his heart with reverence and respect and the child was moved to offer the dirt he was playing with as alms to him. The friends together said that they would offer rice to the Lord Buddha and carrying their dirt with both hands they pretended they were offering rice. When the venerable Buddha saw these children, with great compassion and a pure heart he spoke (prescribed, enacted, denoted) and looked at Lord Ananda (?). Lord Ananda offered his bowl and with this bowl he received the offering of dirt, this dirt having been given to the Lord Ananda, the Lord Buddha smiled and as the Lord Buddha smiled, an aureole of brown, gold, red, white, somber, and coruscating hues emanating from the mouth of the Lord Buddha, Lord Ananda saw with great astonishment this aureole (these rays) pass clockwise around the the face of the Buddha three times and enter back into his mouth and the Buddha spoke as follows, "Beloved Son Ananda, this youth Biyadathi, because he offered us dirt will reside in the country of the Nats in his next life and in the year 218 of the sacred calendar in the kingdom of Patalibot he will be reborn among the 101 sons of king Banduthara and will take the name Athawka dhammayaza and become king Bala Sakyawadei. He will perform many acts of merit and then because of the power (energy) of the senior monk Ubagotti thanaga for 7 years, seven months, and seven days he will worship and by himself with the five fragrant oils, he will pass cotton thread around (a ritual) and around and he will pay repect to the venerable Lord Buddha by lighting oil lamps. Through these acts of merit he will attain the state of Ariya of the first stage and will enter the kingdom of nats after his death. All this he foetold (gave, presented). When they heard these words all the monks and the Sangha were overjoyed and happy (elated).

122. About how the Mahatei Lord Upagot was invited (called).

After that the two monks asked if they could see Lord Upagot (Lord Upagots house was on an island in the middle of the river. The two monks were on the bank of the river facing the island. When they ask to see Lord Upagot, an opening appears magically in the earth and the two enter the passage which brings them to Lord Upagots island and presence.) (see diagram) The two monks went down below the surface of the earth. WHen they arrived they made a sound. The Lord Upagot, sitting in meditation, was distracted and asked them what they are doing.

The two monks told them that they had come to bring him to a conference (assembly) of the monks. He said he would come because he respected the Sangha, he sent the monks off ahead of him and then with one burst of energy, he sped to the assembly (meeting) of monks and paid reverence to the leader of monks (great Thadin) and found a (separate) place to live. The two monks who went ahead arrived afterwards and when they saw the Lord Upagot they thought to themselves, confused, this person left after us and arrived before us. They were amazed by his great power. All the monks wanted to punish him and spoke like this, "Lord Upagot you are a well-known person, you should observe the eight Buddhist precepts and you should have gone to our meeting. You just work for your own benefit. You don't work for the benefit of the Sangha. The venerable Buddha looked down on Maha Kabbeinna Tei. Because you don't respect the Sangha we should punish you." The Lord Upagot washed his head and as if (just like) he was decorating his head with a lotus blossom, he unhesitatingly sought his punishment. "What punishment will you give me," he asked. The leader of the monks (the Sangha tei) spoke, "Lord Upagot ... the king named Athawka Dhammayaza supports the monks of the Sangha. Now he wants to pay respect to the Jedi for 7 years, 7 months, and 7 days continuously. During the performance of these acts of merit there will be danger from Mara. They asked him to admonish (upbraid) Mara. Lord Upagot, like the others, admitted that he was powerless in this respect and when they told him he could not eat, one monk said that because of his acts of merit that four bowls of perfect food would be given as alms offerings, and would be given everyday without cease, and of these four bowls, the one for me will be left out and he told him to take as much as he wanted. Lord Upagot...


Blogger tint said...

the cloths that are always given to teachers (arahat daza =clothes of Noble tradition =thingan =yellow (saffron robe of Sangha )

5:11 AM  

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