English
the brahmin Nāḷijaṅgha, having assented to Queen Mallikā, went to the Blessed One; Having gone, he exchanged greetings with the Blessed One. After exchanging courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Nāḷijaṅgha said this to the Blessed One: "Venerable Gotama, Queen Mallikā bows her head at the feet of Venerable Gotama; and asks about his freedom from illness, freedom from affliction, ease of rising, strength, and comfortable living; and says this: 'Venerable sir, was this statement spoken by the Blessed One – that sorrow, lamentation, pain, dejection, and despair are born of what is dear, originate from what is dear?'" 356. "It is so, brahmin, it is so, brahmin! Indeed, brahmin, sorrow, lamentation, pain, dejection, and despair are born of what is dear, originate from what is dear. And this, brahmin, is how it should be understood, that sorrow, lamentation, pain, dejection, and despair are born of what is dear, originate from what is dear. Once upon a time, brahmin, in this very Sāvatthī, the mother of a certain woman passed away. Because of her mother's passing, she became distraught, out of her mind, going from street to street, from crossroads to crossroads, saying this: 'Did you see my mother? Did you see my mother?' Is it so? By this too, brahmin, by this method, it should be understood that sorrow, lamentation, pain, dejection, despair, are born of what is dear, originate from what is dear. Formerly, brahmin, in this very Sāvatthī, a certain woman's father died, brother died, sister died, son died, daughter died, husband died. She, because of that death, became mad, deranged in mind. Going from street to street, from crossroads to crossroads, she said thus: 'Did you see my husband? Did you see my husband?' By this too, brahmin, by this method, it should be understood that sorrow, lamentation, pain, dejection, despair, are born of what is dear, originate from what is dear. Formerly, brahmin, in this very Sāvatthī, a certain man's mother died. He, because of that death, became mad, deranged in mind. Going from street to street, from crossroads to crossroads, he said thus: 'Did you see my mother? Did you see my mother?' By this too, brahmin, by this method, it should be understood that sorrow, lamentation, pain, dejection, despair, are born of what is dear, originate from what is dear. Formerly, brahmin, in this very Sāvatthī, a certain man's father died, brother died, sister died, son died, daughter died, wife died. He, because of that death, became mad, deranged in mind. Going from street to street, from crossroads to crossroads, he said thus: 'Did you see my wife? Did you see my wife?' By this too, brahmin, by this method, it should be understood that sorrow, lamentation, pain, dejection, despair, are born of what is dear, originate from what is dear. Formerly, brahmin, in this very Sāvatthī, a certain woman went to her relatives' family. Her relatives, having taken away her husband, wanted to give her to another. She... and she did not want him. Then that woman said to her husband, ‘These relatives, my dear, want to take me from you and give me to another. And I do not want him.’ Then that man, cutting that woman in two, stabbed himself, saying, ‘We shall both be reborn together.’ By this way too, brahmin, it should be understood that sorrow, lamentation, pain, grief, and despair arise from what is dear, are born of what is dear.” 357. Then the brahmin Nāḷijaṅgha, having delighted in and approved of the Blessed One’s words, rose from his seat and approached Queen Mallikā. Having approached her, he reported to Queen Mallikā all the conversation he had had with the Blessed One. Then Queen Mallikā approached King Pasenadi of Kosala. Having approached him, she said to King Pasenadi of Kosala, “What do you think, great king, is Princess Vajirī dear to you?” “Yes, Mallikā, Princess Vajirī is dear to me.” “What do you think, great king, if Princess Vajirī were to change and become otherwise, would sorrow, lamentation, pain, grief, and despair arise in you?” “If Princess Vajirī, Mallikā, were to change and become otherwise, my very life might be otherwise; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, with reference to this: ‘Sorrow, lamentation, pain, grief, and despair arise from what is dear, are born of what is dear.’ “What do you think, great king, is Vāsabhā the Khattiyā dear to you?” “Yes, Mallikā, Vāsabhā the Khattiyā is dear to me.” “What do you think, great king, if Vāsabhā the Khattiyā were to change and become otherwise, would sorrow, lamentation, pain, grief, and despair arise in you?” “If Vāsabhā the Khattiyā, Mallikā, due to change and alteration, even my life might be altered. Why then would there not arise for me sorrow, lamentation, pain, displeasure, and despair?" "This, great king, is what was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, with reference to this: 'Sorrow, lamentation, pain, displeasure, and despair are born of the dear, they arise from the dear.' "What do you think, great king, is General Viṭaṭūbha dear to you?" "Yes, Mallikā, General Viṭaṭūbha is dear to me." "What do you think, great king, if your General Viṭaṭūbha were to undergo change and alteration, would sorrow, lamentation, pain, displeasure, and despair arise for you?" "If my General Viṭaṭūbha, Mallikā, were to undergo change and alteration, even my life might be altered. Why then would there not arise for me sorrow, lamentation, pain, displeasure, and despair?" "This, great king, is what was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, with reference to this: 'Sorrow, lamentation, pain, displeasure, and despair are born of the dear, they arise from the dear.' "What do you think, great king, am I dear to you?" "Yes, Mallikā, you are dear to me." "What do you think, great king, if I were to undergo change and alteration, would sorrow, lamentation, pain, displeasure, and despair arise for you?" "If you, Mallikā, were to undergo change and alteration, even my life might be altered. Why then would there not arise for me sorrow, lamentation, pain, displeasure, and despair?" "This, great king, is what was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, with reference to this: 'Sorrow, lamentation, pain, displeasure, and despair are born of the dear, they arise from the dear.' "What do you think, great king, are the Kāsī-Kosalans dear to you?" "Yes, Mallikā, the Kāsī-Kosalans are dear to me. By the power of the Kāsī-Kosalans, Mallikā, we enjoy Kāsī sandalwood, we wear garlands, perfumes, and unguents." "What do you think, “Your Majesty, would sorrow, lamentation, pain, dejection, and despair arise in you due to the change and alteration of Kāsī and Kosala?” “Indeed, Mallikā, due to the change and alteration of Kāsī and Kosala, even my life might change. How then would sorrow, lamentation, pain, dejection, and despair not arise in me?” “This, Your Majesty, is what the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, spoke with reference to: ‘Sorrow, lamentation, pain, dejection, and despair are born of what is dear, originate from what is dear.’” “Wonderful, Mallikā! Amazing, Mallikā! How deeply that Blessed One, I imagine, penetrates with wisdom and sees. Come, Mallikā, let us go and pay homage!” Then King Pasenadi of Kosala, rising from his seat, arranging his upper robe over one shoulder, and raising his hands in añjali towards the Blessed One, three times uttered this exclamation: “Homage to that Blessed One, the Arahant, the Perfectly Self-Awakened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Awakened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Awakened One!” The Discourse on What is Born of What is Dear, the seventh, is ended. 8. The Discourse with Bāhitika 358. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the morning, Venerable Ānanda dressed, took his bowl and robe, and entered Sāvatthī for alms. Having walked for alms in Sāvatthī, after his meal, having returned from his alms-round, he approached the Eastern Monastery, Migāra’s Mother’s Palace, for his day-dwelling. Now at that time, King Pasenadi of Kosala, mounted on a white elephant, was leaving Sāvatthī in the middle of the day. King Pasenadi of Kosala saw Venerable Ānanda approaching from afar. Having seen him, he addressed Sirivaḍḍha, the chief minister: “Is that Venerable Ānanda, friend Sirivaḍḍha?” “Yes, Your Majesty, that is Venerable Ānanda.” Then King Pasenadi of Kosala addressed a certain man, He addressed (a man): "Come, good man, go to where the venerable Ānanda is. Having gone, in my name, bow your head at the feet of the venerable Ānanda, saying: 'Venerable sir, King Pasenadi of Kosala bows his head at the feet of the venerable Ānanda.' And say this: 'If, venerable sir, the venerable Ānanda has no urgent business, may the venerable Ānanda come for a moment, out of compassion.'" "Yes, your Majesty," that man, having assented to King Pasenadi of Kosala, went to where the venerable Ānanda was. Having gone, he saluted the venerable Ānanda, and stood to one side. Standing to one side, that man said this to the venerable Ānanda: "Venerable sir, King Pasenadi of Kosala bows his head at the feet of the venerable Ānanda; and he says this: 'If, venerable sir, the venerable Ānanda has no urgent business, may the venerable Ānanda come for a moment, out of compassion.'" The venerable Ānanda assented by his silence. Then King Pasenadi of Kosala, having gone by elephant as far as the elephant could go,